Нагарджуна, курс 1 — Мудрость Арьи Нагарджуны, курс 1: Восемь невидимых (2018, Аризона), занятие 7

[Speaker 1]
We're on class six I think, right? Don't scare me Nick, I'm gonna have a heart attack. Six homework, yeah, phew.

Okay, we're still on going and coming, okay? And here's the first homework question, okay? And he's kind of wrapping up, I'm sorry, he's wrapping up the chapter, the first chapter on causes and results, okay?

We just elected your baby the director for 2030. 2040, okay. Don't forget.

Michael's name is Michael, so I thought they should call the baby, if he's a boy, David Michael, or if it's a girl, Dorothy Michael, and then the initial will be DM. Okay, just kidding, just kidding. MM is okay.

As he wraps up his explanation of the very famous first chapter Wisdom, Choney Lama, following all Arya Nagarjuna, uses the example of yarn and wool cloth to demonstrate how a result cannot lie in the conditions which create it. So, you use wool thread, right? Yarn, to create wool cloth, right?

So, he's talking about Tibet, people make clothes by hand, and you take wool. Let's say you want to make a sweater, right? So, you take yarn, strings of wool, and then you weave them, and you make a sweater, right?

So, there's a question, does the result stay in the cause? Is the tree inside the tree seed somehow, okay? We are looking at all these possible causes of things, and every time we have a different idea, it seems like it can't work that way.

You see what I mean? When you think about it, every idea you could have about how things happen has some problem with it. So, that's a pariksha, right?

That's an examination, that's what this book is all about. 27 different examinations, okay? I think somehow the tree is in the seed.

This is like scientists say, oh the genetic code is in the seed, okay? They believe that, okay? So, I think that's where the tree is coming from, okay?

And so, we've been looking into pariksha, looking into different options of why things happen, right? And one of the options is that in all the separate conditions and causes, okay? Somehow the result is inside, okay?

So, here Nagarjuna is talking about seed, water, fertilizer, sunlight. Is the tree somewhere in those? You see?

Because if the tree's coming out of the seed, and if the tree lives in the seed before it comes out, then a little bit of the tree should be in the sun, and the rain, and the warmth, and the soil, okay? Got it? It makes sense.

If you believe there's something in the seed, genetic code for tree, then all of the different causes that contribute to the tree should be tree-ish. They should have some tree about them, okay? That's—so, first he's going to look at the different conditions and causes separately, okay?

Does the soil have some tree in it? Does the water? Does the seed?

Okay? Then he's gonna—the other guy's gonna come back, this is the end of the first chapter by the way, then the other guy comes back says, no, no, no, the tree is not in the water, the tree is not in the soil, the tree is not even in the seed, it's in all together, all together, okay? So, this question, homework question six number one, number one of homework six, is why does—how does Choney Lama use yarn and a wool cloth, a sweater, okay?

How does Choney Lama use that to show that the result, the sweater, doesn't lie inside the yarn, okay? The sweater, the finished sweater, doesn't lie inside the yarn, okay? Why is he choosing yarn?

Because you have to have many yarns to make one sweater, okay? So, he wants to have many conditions, create one sweater. Choney Lama says, okay, you ready?

Here's your homework answer. Those people who can write fast always get a good homework grade. Choney Lama says, look, the finished wool cloth is not lying there inside the strings of yarn, anybody can see that.

The sweater is not in the threads, you can—anybody can see that. And if the finished wool cloth was not in the yarn used to make it, and if it could just pop out of the yarn anytime, okay? Then it could also pop out of other stuff, okay?

Got it? If you—if the sweater is not in the yarn, okay? You can see it's not in the yarn, but it can pop out of the yarn at some time, okay?

It's not the sweater, it's not in the yarn threads, but at some point it's going to pop out of the threads, right? Well, then why can't it pop out of other things? And he gives an example of like kusha grass, like certain kinds of grass that were used to make meditation mats, like that.

Why can't a sweater pop out of those, okay? If sweater can pop out of something that it's not in, then why can't it pop out of anything? So, it sounds silly, and if you teach this to your family when you get home, they will take away your plane ticket next time.

But the purpose is to start thinking about it, okay? Where does the sweater come from? Is the sweater not in the threads?

It's a deep question. There's a problem with how we think threads make sweaters. The real viewpoint, our viewpoint, is that your mind is creating the threads, right?

And then your mind creates a sweater, and the sweater is not coming from the threads, okay? The sweater is coming because you, you helped poor people, you provided clothing to poor people, okay? And that's why you have a sweater.

It's not from the threads, okay? And there's a very stupid proof, okay? Ready?

If a sweater came from threads, then every time you have threads, you should get a sweater. But that's not true, okay? Or, if you don't have threads, you shouldn't get a sweater.

But sometimes people give you a sweater, and that seems kind of stupid, right? But it's, it's true. The sweater is not in the threads, okay?

And it never was. It just looked like that, because you have a bad mental habit for about a billion years, okay? It's not coming from the threads.

It's not in the threads, okay? It can't come from the threads. If it's not in the threads, and it comes from the threads, then it should come from everything else it's not in.

Got it? Just—you okay with that? If it can come, if a sweater can come from threads in which it is not before, then it should be able to come from anything else from which it is not, okay?

Got it? If the sweater can come from threads that don't have a sweater in them, then you should be able to get sweaters from anything that doesn't have a sweater in it, okay? You try to translate this stuff from Tibetan, it'll give you a headache.

You okay? You alright? I'll say it one more time slow.

Think about it, okay? And you can say, Geshe-la, I had enough proofs for emptiness, you know? I had enough.

I like the one that I understand. But don't forget, in the beginning he said bodhisattvas like to have a big toolkit, because you may find someone who likes to make sweaters and you can explain it to them, okay? Got it?

The bodhisattva likes to hear lots of proofs. And then, when you're in a conversation with somebody on a plane, now you see the conversation go a different way, and they're talking about sweaters, and you say, oh sweaters, let me tell you about sweaters, you know? You feel cold on this plane, you need a sweater?

You know where this sweater comes from? Okay? So, I'll say it again.

Ready? If the sweater...well, first of all, we can see there's no sweater in the separate threads. We can see that, okay?

So, if a sweater comes out of a thing where it's not, then it can come out of other things where it's not. And you can use yo-towels to make a sweater. You can use Chinese donuts to make a sweater, okay?

Because sweater also not there, in the beginning. Got it? You all right?

Okay. All right. Let's go to question two.

In the next verse...this is question two. In the next verse to the wrap-up, in chapter one, our opponent changes his story, okay? This is debate.

When you block one road, the guy goes the other way. Then you block that way. It's like a coyote pack chasing a rabbit.

Okay. Instead of saying that the result lies within the cause, he says the result is the cause, but just in a different shape of form. That is, the cause, which is a seed, changes its clothes and starts looking like a result, okay?

This is a Sankhya belief, okay? It's called Namgyur. Nick, remember?

Get those synapses going. You need more coffee? Come on.

Yeah, forget that no coffee thing. Manifestation, okay? Yeah, Prakriti.

Prakriti and what's the other one? Purusha. Prakriti and Purusha.

So, this is a religion, an ancient religion of India, and they said the result is in the cause, you just can't see it. And the way the result comes out...I'm sorry, the result is the cause, but you just can't see it. Like the tree seed takes off the seed clothes and puts on the tree clothes, but it's the same seed, but dressed as a tree, okay?

Got it? By the way, every wrong idea you hear in a book is in you. Somehow you think, you know, somehow the seed is still there, and now it got big, you know, or something like that, you know?

You can't believe, it's not strange, it's not totally strange, okay? So, what they say is...sorry, I forgot this microphone thing. What's really happening, okay?

That's the problem, okay? I just told you the punchline. They say what's really happening is that the seed stays a seed, but it just puts on a different outer appearance, okay?

Got it? We call it NAM GYUR, manifestation, okay? Then Choney Lama says, Nagarjuna says, oh really?

You mean really? The guy says, really? And he says, go away, there's no real causes, there's no, you know.

If it was really, if it existed in actuality, it couldn't be a cause or a result. I don't care what kind of clothes it has on, got it? If you say really, it's the seed, but dressed as a result, then Choney Lama's like, well first of all, if it's really anything, it can't be a cause or a result.

Shut up, go away, argument finished. This is the shortest homework answer in Nagarjuna, okay? I'll read you the homework answer.

Choney Lama, Nagarjuna, sorry, Nagarjuna says, if the result were in actuality, the cause, but just in another form, then because it exists in actuality, it couldn't be a cause or a result. Finished. Okay?

The guy says, the guy makes the mistake, he says, really? Okay? Really?

You know, in itself, in itself. Okay? We're gonna talk about what that means, okay?

We're gonna talk about what that means. So, he says, if it's really, you mean it's really the, the tree is really the seed, but dressed in another clothes? Yeah.

Well, then it can't be a cause or a result, because real things can't change. They're clothes, because they're one way. If something's really the cause, then it can't change, okay?

Real means, by the way, the brief meaning of real is chuma mayimba. Say chuma, mayimba. No one made it that way, it just came that way.

You see what I mean? Okay? I didn't make reality.

I live in reality, I have to deal with reality. I do my best day-to-day in reality, but I didn't make it. I was born here, you know?

Like Melissa's baby's gonna pop out, Iowa or something, you know? That's gonna be reality, you know? The baby didn't make Iowa, or did he?

She? They? You see?

We say they did. They do create the place where they are born, okay? There is no reality.

It's coming from you. Got it? All right.

Yesterday someone wrote me, I think six times email, about how upset they were at somebody. And after the two husbands story, like eight times in a row, and then I said, you know, calm down, it's okay, let's talk later, you know? Half of your problems will go away if you delay.

My boss hired Warren Buffett's secretary, and he's a lot of money, very expensive, and stole her from Warren Buffett. Then he said, what's Warren Buffett's secret? You know?

How does one man with one secretary, you know, run one of the biggest funds in the world? He works in a tiny little office, he still has a 1980 car, he has a tiny house, and he says, how does, how does he do it? How does he manage with all the mail that he gets?

She said, oh that's easy, he has a big box in his office. Well, what's he do? We throw all the mail in the box, we don't open it.

And, well, what happens to the mail? Oh, we throw it out. Then he's like, well, what do you mean?

He says, if they write back two times, we answer. Okay, well, why did I talk about that?

[Speaker 2]
Huh?

[Speaker 1]
Oh, yeah, yeah, yeah. I said, don't be angry, you know? I mean, let's talk about it tomorrow.

And then they wrote me again, I'm really angry. Then I'm like, okay. Then I thought, I just won't answer the first three, I won't look at the first three or four emails.

You see what I mean? So, what's the purpose of studying this stuff? Don't, don't lose it the next day, okay?

Like, wait two days to lose it. Yeah, the person who bothers you is coming from you, you know? Don't send me an email and say, this person's, Geshe-la, this person's really bad.

There's, other people are not so bad. This person is really bad, you know? Don't send me this email.

Wait a day, or wait two days, okay? I just threw out the first couple ones anyway. I see the top, it says, I don't like, then I just, I have, I'll tell you right now.

The internet's not working anyway. I have 26,945 unopened emails. Second husband emails.

Okay, here we go. Yeah, so we answered that question about this. That was easy.

There's no really, don't tell me this guy's really bad. Geshe-la, the other people I told you were bad, they turned out they weren't really bad, but this one's really bad. Yeah, okay.

Okay, question three. By the way, I think we just take the juice break at the end, Tim? We only have half hour left anyway, and we're gonna take a photo before that.

Right? So, when this class ends, you are not going pee-pee. You are going directly—where are we taking the photo?

Okay, so you are not going anywhere, you are walking out there, okay? Understand? Don't make me go look for you in the bathroom, okay?

Okay, promise? Don't make me come, just get up, walk out there, okay? Then just do it.

Alright, it'll be really good. Alright, at this point, Arya Nagarjuna's opponent says, look, things really have a nature of their own. Then Nagarjuna says, why?

And he says, look, in India, sesame seeds are important, okay? Till, say till. Till.

Who's the most famous sesame seed manufacturer? Tilopa. Naropa's teacher was a businessman doing sesame oil, okay?

So, it's a most famous oil in India is till. So anyway, the opponent, the other guy says, look, some things are real Nagarjuna, some things are real. If you want to make butter, you don't squeeze sesame seeds, okay?

If you want to make sesame seed oil, you don't squeeze milk. See what I mean? There's certain things have certain things in them, and that's real, okay?

You can see it. So, there must be something inside of sesame seeds that makes the result of sesame seed oil, okay? And there must be something inside of milk that you can make butter, okay?

There's a book in Yuan Tzu's translation, and his commentary, 1,475 pages, commentary to what the Buddha really meant. In the India commentaries, they say everything tastes better with butter. Meaning, remember to put emptiness teaching a little bit in every teaching, okay?

In every teaching, put a little emptiness teaching, because everything tastes better with butter. And when Yuan translated it, he said everything tastes better with ginger. He translated butter as ginger, because in China you don't use butter.

Marge, mostly using ginger. So, for you, ginger is kongxin. Add a little ginger to everything, make tasty.

Okay, so he says look, you don't get butter from sesame seeds, and you don't get sesame oil from milk, okay? Then the Garjuna says that ... this is hard dang.

He says, that's not a problem, that's a proof. You're supporting me, because I say everything depends, everything is dependent origination, okay? Everything is dependent origination.

When you say that sesame ... I'm sorry, when you say that milk is a cause of butter, okay? When you say that milk is a cause of butter, you're saying it's not a cause of sesame oil, okay?

When people think about things, it's by elimination. You see, the butter is coming out of the milk, and it doesn't come out of other things, okay? So, to understand that the butter is coming out of the milk, the human mind eliminates other possibilities, okay?

We talked about it before. Mayimbalay Lodpa, Nick? Adam, sorry, that's your ...

that's your text. Yeah, the human mind perceives things by looking at the opposite of everything it's not. I like to call it the train station, looking for your friend in the train station, okay?

We were in the ... what do you call it? Stuttwart or something.

How do you say station? Yeah, Bahnhof. That's what I said, and we were looking for a Brigitta, you know, and there's like 10,000 people there.

So, you don't just walk up to Brigitta, right? You look at each face and you say, oh that's not Brigitta, that's not Brigitta, that's not Brigitta. So, in Buddhism we say, your mind does that, you see?

Your mind cancels other possibilities to come to the one that's true, you see what I mean? So, he says, if butter really had a nature of coming out of milk, then it wouldn't depend on thinking of how it's not coming out of sesame seeds. I'll say it again, okay?

These are hard and I'm sorry. If you think it's hard to teach, it's hard to translate. The way you decide that butter comes out of milk is partly by deciding that it doesn't come out of sesame seeds, okay?

If butter really did come out of milk by itself, you wouldn't have to think that it's not coming out of other things, okay? Got it? Therefore, when you say there's a problem of saying, when you say things do have their own nature, because you get butter out of milk, and you don't get butter out of sesame seeds, right?

If you use that to prove that a seed has something of the result in it, okay? Then you just prove yourself wrong. Why?

Because to understand that, you have to imagine butter coming out of a sesame seed. I'll say it again. He's trying to make an argument, but his argument, in English we say backfire, it proved the opposite, okay?

It proves the opposite, okay? So, he's trying to say, okay, I understand the sweater is not in the threads, I understand, that's okay, but milk, butter, sorry, butter does exist inside of milk somehow, because you don't get butter out of other things, you know? You don't get butter out of sand, or coal, or...

there's something inside of milk that creates the result of butter. There must be some butterish thing inside of milk, okay? It must have its own nature, and the sweater must be in the yarn somehow, because you don't get sweaters from rocks, okay?

Okay? That's the other guy. He says, look, I admit we cannot see sweater inside yarn, but it's a fact that something's in there, because you don't get sweaters from rocks, or wild pigs, or...

okay? Got it? And, when you want butter, when you want to make butter, you buy milk.

You don't buy sesame seeds, okay? Why? Because there's some butter inside of milk.

There's some butter kind of thing inside of milk, okay? You don't buy sesame seeds when you want butter, you buy milk. That proves, even you Nagarjuna, okay, if I send you to the store today, Nagarjuna, and I say, buy me something to make butter with, you're not gonna come back with sesame seeds, you're gonna come back with milk.

You also believe butter's inside the milk. You also believe the result is in the costs, okay? The other guy says, okay?

And he says, that's the nature of milk. Milk has butter in it, sesame seeds don't. And then Nagarjuna says, if milk, sorry, had butter in it, right?

And you saw that, okay? And you understood that. It's because you are cancelling butter coming from anyplace else.

Which means, the fact that butter is in milk depends on other things. It's not natural. It depends on other things, okay?

To see that butter is inside milk requires understanding that butter is not inside rocks, okay? You cannot understand, when you see that butter is inside of milk, you do it by cancelling in your mind. It's like finding baguette at the train station.

You don't go to baguette, you say, oh this is not baguette, this is not baguette, this is not baguette. Then you find baguette. This is the human mind, the human mind works this way.

So, when you see that milk has butter in it, partly your mind is cancelling butter come from anyplace else. And that means butter is not in milk by nature, naturally. Okay?

So, your argument that butter doesn't come from sesame seeds supports my argument that butter is not in milk naturally. It isn't that milk was made with butter in it, okay? It's not natural.

You see it by thinking about how milk doesn't come, butter doesn't come from other things, okay? You want me to say it again? You tired of that one?

You want to go to another one? Let's go to another one. One more time.

Okay, if butter... the other guy says, look Nagarjuna, if I send you to this... if I tell you today I'm gonna make butter, can you go get me what I need?

You're gonna go to this store and buy milk, because you get butter from milk. That's proof that butter is inside milk somehow. That proof.

You don't go to the store and buy sesame seeds when I ask you to buy what I need to make butter, okay? You alright so far? Yeah.

If I... Nagarjuna, if I send you to get what I need to make butter, you're not gonna come home with sesame seeds. You're gonna come home with milk.

That proves you believe the butter, the cause, sorry, the result is in the cause. You believe it. You believe it Nagarjuna.

You can blah blah blah all you want, but you also believe it, because you don't buy sesame seeds when you need butter. You don't come back with sesame seeds. You must also believe the result is in the cause a little bit, okay?

Why? Because you don't get butter from sesame seeds. It's the nature of milk that butter is inside it, okay?

Got it? Well, Nagarjuna says, your argument just proved that your argument is wrong. Your argument proves that your argument is wrong, okay?

Why? If butter came from milk naturally, you don't have to think about how butter doesn't come from sesame seeds. And when you go to the store, you don't have to look at this store and say, they don't sell milk, they don't sell milk, they don't sell milk.

This one sells milk. If you go through this process, it means in your mind you are established that butter is in milk by comparing it to other things that don't have butter inside of them. You're trying to prove me wrong, you just prove you wrong.

This is Nagarjuna, okay? We call grease pig lodging. Grease pig, small pig, very fast, you cover with oil, then you try to catch him, okay?

Anyway, that's a hard one. Think about it, okay? In Buddhism, you perceive green drink by cancelling other things.

Your mind very quickly says, it's not coffee, it's not water, it's not orange juice, oh, it must be green. They only put three things on my table, coffee, orange juice, and green drink. It's not coffee, it's not orange juice, it must be green drink.

See, this is how the human mind works, okay? If that's how I perceive things, by eliminating other possibilities like Birgitta in the train station, then milk doesn't have butter inside of it naturally. Someone put the butter in the milk.

Got it? Who put the butter in the milk? You did, okay?

You did. That's the point. Nagarjuna is trying to say, how did the butter come out of the milk?

You gave butter to other people who were hungry. You shared your food with other people, and that's what put butter in the milk. Butter is not in milk before that.

You put the butter in the milk, okay? Got it? Everything is a proof of why you must be nice to other people.

A person who truly understands emptiness becomes more generous, they keep their morality better, okay? They become a nicer person, okay? That's a sign that they understand emptiness.

You see, if the butter wasn't in the milk naturally, then it must have been put there by somebody, and that was me. How? I planted butter seeds.

Well, how do you do that? You give butter to people, okay? That's why you should all give your donuts to Geshe Michael.

I'm just trying to help you. I'm kidding, just kidding, that's gonna get on the internet by tomorrow. Okay, yeah, you okay?

Butter is not in milk—you want me to give you the answer? I mean, butter is not in milk naturally, okay? You put it there, alright?

That's why we're studying these proofs, to make you a better person, to make you more generous, okay? That's all. I can tell you to be more generous, and maybe you do it, maybe you don't, but if I tell you you can never have what you want, unless you share it with someone else first, then the world will be nirvana.

The world will be a different place, okay? If everyone believes that, okay? So, that's why we go through all this stuff.

Alright, number four. We covered it already, okay? That's where I, that's where Choney Lama says, Nagarjuna's not making this up.

Nagarjuna got all his information from Lord Buddha, and then we talk about that, okay? We talked about that already, okay? And I spent a lot of time on that.

Choney Lama doesn't spend a lot of time on that. Chandrakirti spends pretty good time on it. Tsongkhapa spends pretty good time on it.

So, I thought it's important. And we went through poetry by Lord Buddha, where he's saying exactly the same things that Nagarjuna says one by one, okay? So, Nagarjuna is stealing everything from Lord Buddha.

So, don't think this book is just lots of logic after logic after logic. It's not, okay? He's just using the outline that Lord Buddha presented, okay?

Line by line. You saw it in the poetry, okay? He's taking, he's writing his arguments from that.

And the arguments you hear in a modern teaching by a lama are all coming from Nagarjuna. So, the process continues each generation. Each generation people quote their teacher and they modify it because we are innovators.

Good. Alright, so then I gave you that whole reading. Is it possible for me to announce?

Let me see. Yeah, we just finished the first chapter. Yay!

Oh, no, sorry. Oh, not at all. Okay.

I have 11 minutes left and I have an 11 minute question, okay? So, Nick, they're gonna, sorry, Tim, they're gonna finish half of Homework 6, okay? And we'll get to the...

we're gonna finish the first chapter part of Homework 6. And the second part of Homework 6 is second chapter. So, you graduate today from the first chapter, okay?

And there's one final question on the homework. One of the synonyms for self-existing thing, right? Self-existing thing.

A seed which has tree inside of it, right? Is the word natural, okay? This is a bad word in Buddhism.

Natural, okay? Natural in English means nature. It has that nature, okay?

Iron is naturally hard. Fire is naturally hot. Water is naturally soft.

Because water is naturally soft, you cannot walk on it, okay? Things like that, okay? Science believes that.

The periodic table, the table of the elements, is based on this belief, okay? Carbon has certain qualities, oxygen has certain qualities, iron has certain qualities, okay? Got it?

We believe that. That's the basis of science, okay? It's not coming from us.

It's coming from how the electrons are arranged in their shells, okay? It doesn't come from us. It's inside the...

hardness is inside iron, and like that, okay? And in English we say natural, okay? Natural.

Nobody made it, okay? Now, in Buddhism, when we say empty, we can say empty of any nature of its own. We say nothing is natural, okay?

Nothing is coming from its own side, okay? So, the word svabhāva in Sanskrit, rāngshīn in Tibetan, nature in English. What's it in Chinese?

I don't know. How do you say stemming? Sī.

Sī? Sī? Sī.

Sī. Kōng xīng de xīng. Okay, xīng.

Doesn't that mean mind? Like xīng jīng? Oh, never mind.

Okay, then Choney Lama says, the fact that nothing is natural is emptiness, okay? The fact that nothing is natural is emptiness. So, your homework question says, if something is natural, what are the three qualities it should have, okay?

And these are impossible, right? You can call the three impossibles, okay? So, Choney Lama says, if emptiness means nothing is natural, butter isn't inside milk naturally, okay?

Someone put it there. Then natural should have three meanings, okay? So, emptiness means not natural.

Somebody put the butter in the milk, okay? Somebody put the hardness in the steel, okay? It's not natural.

It doesn't come from the steel side, okay? Not... we say no things are natural.

Then that's very, very common Buddhism. RANG BZHIN GYI MA GRUB PA, right? You heard it 10,000 times.

But, Choney Lama says, let's discuss what natural means in Buddhism, okay? And I think it's very beautiful. If you spend your whole life being told everything is empty, nothing's natural, it would be nice if someone explained to you what's natural mean in Buddhism.

So, I thought this was a cool way to end the first chapter, because this is how Choney Lama ends the first chapter, okay? Nothing has a nature of being a cause. No results come out of things naturally, okay?

So, these Buddhist people keep saying, nothing is natural, nothing is natural, nothing has any nature of its own. Well, what do you mean when you say nature, okay? Got it?

In English, when you say nature path, it means lots of trees. I went on the nature path yesterday, okay? It means what's naturally there, no one put it there.

So, go out and see nature means, don't look at bridges and buildings, look at the trees, look at the rocks, okay? That's... we call nature, nobody put it there, okay?

It's just there, we call nature. I like to be out in nature, okay? I don't want to be in the city, okay?

Alright, in English that's what nature means, okay? Alright, now, here's what it means in Buddhism, three things. That nature should be in the thing always, and no one put it there.

No one put it there, okay? We say CHOS MA MA YIN PA, and then he adds NIG, let's do Adam, SARDU, SARDU, fresh, okay? No one put it there yesterday.

There wasn't a date when someone put butter in milk, okay? It was not put there by somebody at a certain time, okay? So, that's not natural.

Got it? Okay, if someone... if...

we call synthetic... synthetic... I don't know, synthetic rubber, right?

Malaysia used to... you guys used to produce all the rubber in the world. Then some guy invent synthetic rubber, newly, new.

He invent a new thing, okay? Nature means natural rubber, comes from the tree. Nobody made it, it's just there, okay?

Got it? So, that's the first meaning of natural. Should be there, since always, and nobody put it there.

Got it? That's the first meaning of natural. Now, question for you, is there anything natural in the world?

No. Isn't the nature on the nature path natural? No.

If you go to a natural grocery? No, okay? Everything's GMO, okay?

Everything created here, okay? Got it? So, in that sense there's no natural.

Even the rubber in the Malaysia rubber tree was put there by you, was put there by your grandma, okay? Probably you shared rubber with people. I don't know, what happened?

Okay, number two. Since that nature is inside the thing and not created, since that nature is inside the thing and not created, then it shouldn't depend on something else being there. It shouldn't depend on something else being there, okay?

Okay? If milk really had butter in it, it shouldn't depend on you sharing butter, okay? That's natural, that's natural.

It doesn't depend on the people around, it doesn't depend what day it is, it doesn't depend on anything else, it doesn't depend on rain, it doesn't depend on anything. It's inside by itself, okay? Got it?

No depending. Nobody has to be there to fill up the rubber tree with rubber, okay? Number three.

That nature would have to be forever unchangeable. It should never change. Rubber tree should always give rubber, okay?

Milk should always give butter, okay? Nothing should fail, okay? If the definition of a car is what gets you from one, from Bui to Tucson, then if it's a car, it should get you from Bui to Tucson invariably, always, no failures, okay?

If that's the nature of a car. If the nature of a car is inside the car, then it should always get you to Tucson, okay? Alright, you okay?

You alright? Okay. Now, the last part of that question and then we finish this chapter exactly on time.

Okay Tim, so get ready to make your announcements. Oh, we're gonna get ready to walk outside promptly without doing anything else. Okay, what's the—in modern times, if you are a mu-mao, mu-mao, if you are a mu-mao, if you are a true innovator and you don't want to tell your family, I went to Arizona and learned how nothing has any nature of its own, okay?

What's an easy way, but intriguing way, you could say it? What's an interesting way you could say it, and then your family kind of like, hmm, I never thought of that. There's no milk—in, okay?

That's so Nagarjuna, to change exist by its very nature to—in, okay? That's a sign, almost a sign of an Arya. They make things short and sweet.

That's an innovator, okay? Go out to your— what do you learn in Diamond Mountain? Petrol doesn't have any power in it.

Aspirin doesn't have anything in it. Okay, got it? Aspirin doesn't have anything in it to take away a headache, okay?

In DCI language, aspirin doesn't have anything in it that takes away your headache, okay? Help another person with a headache regularly, as a way of life. Help the sick.

Then eat a watermelon and your headache will go away. I—you know, I went to my doctor, I said something weird is in my life. He said, what?

He said, I said, every time I get a migraine, I found out if I eat two chocolate chip cookies, it goes away. He's like, wow, the capillaries must be expanding from the sugar, you know? I'm like—but it's true, okay?

If you help other people with headaches, then—then the power to take away your headache will be in whatever you take next, you see? It doesn't matter. Some people say, I always take a walk, the headache goes away.

You see what I mean? The power to take away a headache is not inside, is not in anything, except chocolate chip cookies. Got it?

Understand? So, I suggest when you teach natural to people, because it's an important Buddhist word, sva-bhava, its own power, its own nature. Play around with the word in, you know?

You know? Do you think that yelling—do you think that inside of answering a nasty email with a nasty email, do you think inside that email is the power to stop future bad emails? Do you believe that?

Oh yeah! I tell this guy what I think, next time he won't do it. Next time he won't write me.

You know, Geshe-la, you write him also, you know? Then he won't do it again. Does it work?

No! I mean, come on! How old are you?

How many years you have to see? How many years you have to be here to see it doesn't work, you know? I think there should be a rule, nobody after 12 years old can write bad emails, because you should have learned already.

They don't work. They don't always work. There's nothing in the email which can make the other person behave well.

How old—how many years you have to see it before you come to Nagarjuna class? You see, how many years you have to fail to get along with other people before you finally understand it's coming from you? How many times the teacher has to tell you, you know?

How many times the teacher has to tell the teacher? I'll tell you when I when I reach that number, okay? Nothing is inside anything, okay?

The power to correct another person is not inside your words, and don't frustrate yourself and everybody else, you know? Solve the problem here, okay? Alright?

Alright then. What is gonna happen after Mandala? Stand up.

Now watch, somebody will go that way.

[Speaker 2]
Okay?

[Speaker 1]
Tomorrow, chapter 2. It's work.