Всё ли только в моём уме? (2015, Шанхай), занятие 1

[Speaker 1]
OK, let's start. You trying to tell me? Yeah.

OK. We were in Beijing. And those students are really smart.

And so they asked me a question. We always talk about how the pen is coming from me. From a seed in my mind.

So if you didn't hear about the pen, I'll tell you very quickly. Then I ask a question, you have to answer. What is this thing?

A pen. Then if a dog comes in here, what would they do? Does the dog see this as a pen?

No. They see it as something to chew. And the human sees it as a pen.

Who's correct? Both are correct. Then if I put this thing here, all the dogs go out, all the humans go out.

At that time, which one is it? Yeah, nothing. Nothing.

Then if the human comes back, what does it become? Pen. Become pen.

That proves the pen is coming from the human. So normally we feel the pen is coming from the pen. But it must be coming from the human.

Then how? There's a seed in the mind. You can call that zongzi, it's the ye li.

It's the same thing. Then when it opens, a small seed, a small picture of a pen comes out. 65 per second.

And they come on this thing. That's why I see a pen. It's so fast, we think it's coming from the pen.

But if it's coming from the pen, the dog will also see the pen. Then how to plant that seed? That's a good deed, the ten good deeds.

If I give him a pen, when I let go, then my mind, this picture of my hand opening, it comes into the window of my eye, and it presses on my mind. No yao ni. Then it becomes a seed.

And that's why the seed opens. When I go like this, then your seed opens. Then in Beijing, they understand all that.

Then we used it to make a very large company. So I studied in the monastery 25 years. Finished Keshi.

Then they say, okay, you have second examination. You make a million-dollar company in one year. Use the jingkajik.

Then I did it. Then, so in Beijing they ask a question. We are teaching how to make a husband.

How to plant a husband. You should help the lonely person. Like an old lady in the nursing home.

Then that will, when you see yourself helping her, like today we bought, I have an old lady. She's 89. Today we went to buy her some dress.

When I buy the dress, I plant the seed. Then when that seed opens, I will see my friends, and my partner, or husband, wife, coming like the pen. Then somebody asked a very good question in Beijing.

Two weeks ago. If my husband is coming from my mind, then I don't feel comfortable to kiss him. Because I'm kissing myself.

He's coming from my mind. Then it's strange to kiss my husband. Then everybody got upset.

But I like to kiss my husband. Then what's the answer? Then I thought there's a book.

It was written in India. Very great Buddhist master. Almost 14 centuries ago.

And his name is Dharmakirti. He wrote seven great books. The most famous is called Pramana-vartika.

And the name means Pramana-vartika. It means, how do I see my husband? How do I see a pen?

And in that book they explain about logic. It's a big book. And very difficult.

And we studied it for twenty-five years. Other books we studied for four years or five years. Ten years.

This book we study every year. In the winter. For three months.

Then all the monasteries, they send a team. It's like the Olympics. The best fifty monks from each monastery.

Then they have competition about this book by Dharmakirti. And there's a good explanation by Tsongkhapa's disciple. Gyaltsabje.

And there's also a good explanation by Khetubje. Both are...Gyaltsabje is very, very difficult. So we will debate for one month in the competition.

There's going to be about three hundred monks. They are the best of the best. They will discuss this book all day.

Then sometimes, that is called jang gun chu. gun means winter. chu means Dharma debate.

And jang is a place in Tibet. And there's a long story about it. Nowadays they mispronounce the name jang yang gun chu, but it's not that.

Jang is a camp. So, we will debate for one month competition. And during that time, we will do some tsenpay dam chak.

tsenpay dam chak means whole night. We debate. Then they will serve some refreshments, some tea.

I was talking to them, and I thought... He wrote seven books, Dharmakirti. Very famous.

So, three of them are like a mother book. One is long. One is medium.

One is short. Then from those three books, he made four special books. One of them is called Proving Other People Have Mind.

Then it means, my husband is not me. My husband is coming from me. But when I'm kissing him, I'm not kissing myself.

So, when they asked a question in Beijing, I thought, oh, I should teach them this book. These seven books are all the basis of debate and reason, how to see things. It's called The Key to Emptiness.

Then, when those books were written, in China, Xuanzang, he finished, his time finished. His time finished, his school was destroyed. Late Tang Dynasty.

In 845, in 858, he didn't finish all those books. So, these seven books didn't reach China. He has a very famous teacher, named Dignanda.

His books came to China.

[Speaker 2]
Some of them.

[Speaker 1]
So, I thought this would be very exciting. If we start to... We are planning to translate those books, and 3,000 of them, which didn't get translated to China.

So, that's part of our plan. But I thought maybe the Beijing people would like to hear from that book. So, we started it.

It's not very long, but it's very difficult. And to understand it, you should read the commentary from India, by Vinita Deva. He wrote it 50 years later.

And that's a very clear, good commentary. Then in Tibet, there's one famous commentary. And that's by a man named Tendar Sarambha.

Sarambha is the highest Geshe. And he lived about 300 years ago. Then I am the lowest.

This is a baby Geshe. But even that takes 25 years, and very difficult. I am the same as Pabongka.

He is also this kind. But Sarambha is very high. So, he was Sarambha.

He wrote a book to explain that book by Dharmakirti. His book is divided into two parts. In the beginning, he explains Mainomi school.

He said, if you don't understand Mainomi school, you cannot understand Dharmakirti. So, before he explains Dharmakirti's book, he gives a teaching about Mainomi school. Very short and complete.

I thought we finish that tonight, maybe.

[Speaker 2]
Just for fun.

[Speaker 1]
If you want, we can start the commentary also. It's very difficult. I thought it would be...

It's a very great question. The Beijing people ask the same question that he asked 1400 years ago. By the way, we can learn about this great school.

So, I'm just going to read you, okay? It's fun. I love this.

I can do all night.

[Speaker 2]
I don't mind.

[Speaker 1]
But I don't want to make you sick. So, we will just do. Then, in the all-night debate, it's not like usual class.

Usual class, the students should be like this. They shouldn't ask any questions. They shouldn't stand up.

If you have to pee, it's a suffering. Like all night. Everybody is like...

But in the Sempai Dhamcha, you can just wander around. You can have a coffee. You can take some dessert.

It's called Dhamchatukpa. It's a Dhamcha dessert. Debate dessert.

Rice pudding. With a raisin. Golden raisin.

And if you have to pee, you can pee. Okay, so this teaching is just like hippie.

[Speaker 2]
Or if you have to go home.

[Speaker 1]
If you have children or something. Then just go. Then you don't have to ask me.

You don't have to tell me. Just go. Or if you're tired.

Or if you're bored. Then you don't have choice. You have to eat them.

Then we don't get a chance to do this. Because we are very busy. So, I just thought it would be fun.

I really enjoy it. And maybe it's boring for you, but I really enjoy it. So, let's start.

So, Tendal Harimba. He was born in 1759. About 250 years ago.

1759. He passed away in 1831. And his teacher was named Long Dun Lama.

Nick knows about him a little bit. He's very famous because he wrote can marks of all the famous books in his time. Then he spent a lot of time meditating in a cave called Long Du.

So, his name became Long Dun Lama. His monk's name is Ngawang Losang. Then Losang always means Tsongkapa's name.

My name is also Losang. Then his name is Ngawang. He was born in 1719.

And died in 1794. And his teacher, who made him a monk, was a First Pension Lama. So, you see the lineage.

First Pension Lama was born in 1565. And he lived almost a hundred years. It doesn't quite work out.

Yeah, it doesn't quite work out. Anyway, they say when he was young, maybe one of the pension monks, he was made a monk by him. Then I think, in Buddhism, every 500 years, 700 years, there comes a special teacher.

They have a name in Tibet. Xingde Suje. Xingdang means a wooden horse.

And it means a wagon. Like a horse wagon. That was a great invention.

So, Suje means to start that system. Su means system, je means to open. So, Xingde Suje means every 500 or 1000 years, there will come one teacher who really understands emptiness.

Then they will try to teach some students. I think about 70% gets taught. Then they try to teach their students.

Then, in my opinion, it goes to about 20%. Then those students will pass 20%, 20%, 20%. For 15 generations.

Then will come another Xingde Suje. They consider Asanga as one. They consider Nagarjuna as one.

We believe Tsongkapa was one. So, it goes like this, who really understands emptiness. So, I feel like, first Tantrayana, there was an understanding trend, and it stayed for a few generations.

So, I feel like this writer is pretty amazing. There are 200,000 commentaries in Tibet. Only one about this book.

This is the only one. And I found it, recently. So, I just thought to explain to you.

We just go word by word. You're going to get tired. You'll get bored.

You'll get confused. I don't care. Because I have fun.

I will say the mother language, just for fun.

[Speaker 2]
It puts a good seat.

[Speaker 1]
There was a book called How to Prove Other People Are Separate from You. When you kiss the man who you planted at the mercy bar, you are not kissing yourself. When you have conversation with other person, you are not talking to yourself.

We have to prove it. Because if you're coming from my seed, is he myself or not? Because if you understand about that system, you can plant anything you want.

Money, partner, good will, good health, meditation. You can change the world. You can cause the Prime Minister of India to meet the President of China in front of the Xian Tower of Shenzhen.

Which they didn't meet for a hundred years, I think. It happened today. This afternoon.

In front of Shenzhen's tower. Something's changing, you know. You can plant those things.

And that's what we are doing. Okay, chikki drapa means dharmakirti. dzepa means he wrote.

gyi shen drupa means in Sanskrit, santana, antara, siddhi. Say santana. santana antara siddhi siddhi santana antara siddhi That's the original name of the book.

santana means mainstream. How do you know the word tantra? The root, tantra.

uttanasana tantra means stretch. uttan means ... It's a yoga pose.

Difficult stretch. And the word stretch came into English. There are two English cognates.

Don't forget most Sanskrit A's turn to E in English. Tendon and tenuous meaning it's a stretch. And this muscle is called a tendon.

Then it means a stretch. Then it means like this candy that you stretch. Then san means together.

It came into English as calm, like comity. So santana means stream of the mind.

[Speaker 2]
Santana.

[Speaker 1]
And then antara means other. Oftentimes the prenasal drops out between Sanskrit and Latin. It might become alias or alien, meaning other.

So antara means other. So santana antara means other person's mind stream. siddhi means prove it.

Buddha's name is Siddhartha. He reached a goal. So to prove ...

siddha here means prove other people have mind. Like a stream, mind stream. What's the other word for stream in tantra?

Sorry, I just told you. Tantra. T-r-a is a common suffix.

That's why Tibetans translate it as gyu. It means a stream. And another spelling of that means mind stream.

So the Tibetan for this book is shen gyu dupa. Say shen. Gyu.

Dupa. Shen means other people. Gyu is the same word for tantra.

It means a stream. Different spelling. Bird gyu.

It means ... a stream of lama. Dupa means to prove.

Then what's Buddha's name in Tibetan? Siddhartha. Dundu.

So it means prove it. That other people have a mind. Tenchu kyi drapa means I will write a commentary to this shastra, ancient book called the kepe yi trok.

Kepe yi trok means steals the heart of the wise people. When a deer hears a sound, I did many long retreats. When you meet a deer in the forest, you can sing the mandala.

I did. You see them, you know. They are friends.

Then you go, sa, shi, chang, hi. Then they are like ... and they don't run away.

[Speaker 2]
They just walk.

[Speaker 1]
They listen. That's the name of this book. When you hear it, you're like ...

Steal the heart of the smart people. Okay. om delek su gyur chik means sarva mangalam.

It means I hope this book makes the whole world happy. Like dashi delek, right? So delek means happy.

Dashi delek means the whole world. Then when you write a Buddhist book, the first thing you should do is bow down to some holy beings. So he said namu.

Guru. Taraya. What's that mean?

I bow down to my lama who is tara. It means his teacher was tara. So in the beginning of the book, he bowed down to tara.

No, I have to see her dental work. I'm older than you. I work harder than you.

Namu guru taraya. I bow down to tara. Then usually they have a poem.

Some poem. Many lamas skip it. I like to read old things.

So this poem is, he will bow down to his teacher. What's his teacher's name? Longdur Lama.

So he says, di nang dzun phuk rikpe long ne du khen chung tunpay nga langwang gyur ching lo sok yi la dun sang chok pa yi me lama dak gi dzuk na gyur So my, how do you say? di nang dzun phuk. di nang means the appearance of this life, the lie of this life.

This pen is lying to you. It says I'm coming from myself. Everything is lying.

It's illusion. But actually it comes from you. So di nang means this lie.

But it also means this life. The lie of this life. di nang dzun.

dzun means the fake appearance. Like the people you don't like are coming from this way. It's not coming from me.

But actually it comes from you. dzun phuk. phuk means to poke it.

phuk. So this lama phuk the lie. Like a balloon.

Then how? rikpa means his knowledge. long ne du means he popped the bubble from the inside.

long ne du. Pop the bubble of illusion from the inside. Then he hid his lama's name in there.

[Speaker 2]
Lama's name is long du.

[Speaker 1]
So he said, this person, I'm not going to name him. He popped the bubble of illusion from the inside. long ne du.

So that's a custom in Buddhism. You hide your lama's name in the pot. den ching tungpa nga la wang gyur ching.

den ching tungpa means he taught us about dependent origination. Dependent origination has many meanings. The lowest one we taught today in the class.

VIP. He said, Wheel of Life. Twelve parts.

That's the lowest meaning. Highest meaning. This pen coming from me.

Then he said, den ching tungpa. My teacher teaches this pen. And when he talks, he is the king of talking.

Then in Tibetan, that's ngak la wang gyur. So he hid the first name of his lama, which is ngawang. ngawang means lord of speech.

So he's hiding his lama's name inside. lo sel yi la den sang jor pa. lo sel yi la means students who have a good heart and a clear mind.

They just drank a lot of ginseng tea, and their mind is clear. den sang jor pa means the cow, you squeeze this thing, and milk will come out. Then den sang means, sang means badra, like badra virabhadrasana.

Badra means pure. Then that's Tsongkhapa's last name. Sorry, lo sang means sumati badra, like that.

Badra means pure. So he said, my lama milks the wisdom, and he feeds that excellent meaning to his students. Then that word is sang.

So he's hiding his lama's second name. Because for people who have a clear mind, clear mind is lo sang. Then milk, sweet milk is den sang.

Sweet milk of meaning. So he hid the lo sang. If you don't know this, you'll never figure it out.

Okay, mi me lama dak gi tsun dang gyel means I bow down to my lama, and I put that lama at the top of my head. What's that mean? He bowed down to the lama.

[Speaker 2]
Like that.

[Speaker 1]
Then mi me means indivisible. Cannot divide. Then he doesn't say who.

What do you think? My lama, who's a boy, male, he's a mi me from Tara. He is Tara, same person.

Very cool. All right. Then I make offering to this person.

He sends out a hot laser ray of lung and rig. Lung means books. Rig means logic.

This lama, now he doesn't tell you who. I'm thinking of one lama. He burns other people with a book and with logic.

Tsak ser means hot, really. Lungpa means very sharp. Dzog dang gi means he lights it.

He's like, pshh, pshh, pshh. Then he's like, haha, pshh. Okay, dzog dang gi.

Lok tong lungpa, two puts of sunny. Then wherever there is darkness, he loves to shoot those lights.

[Speaker 2]
What's the darkness?

[Speaker 1]
Lok tong. Lok tong means people have wrong ideas. For example, they think they cannot kiss their husband because he's coming from their race.

So they feel afraid to kiss their husband because maybe I'm kissing myself because he's coming from my race. That's a lok tong, wrong idea. Then he shoots the light and he kills that darkness.

Sel ne. Then chik gi pel tsa shepa nyenpa chen. Then that light goes to the lotus flower and it opens the lotus of the Dharma.

Chik gi pel tsa shepa. Shepa means to open. Nyenpa chen means very famous.

Making the Dharma flower open. It means this teacher makes the flower of the Dharma to open. Dzam ling gen du drapa dak chu.

He is a jewel of this world. Then there are six great lamas from India. We call them the six jewels.

Most important teachers from India. One of them is Dharmakirti. Then he says, you are famous as one of the jewels of this world.

And to you, dak chu chu means I always offer to you. So in the last two lines, there were two special words. One is chu, which means Dharma.

That's chu. This is chu. Chu means Dharma.

Then he said, you are well known as one of the jewels. The word for well known is drapa. It's a translation of the Sanskrit word kirti.

Lama kirti. So who's this lama? Dharma kirti.

So he's hiding the name of Dharmakirti. Now it's very interesting. He bowed down to his lama before he bowed down to Dharmakirti.

Why? Why? Because for us, our own lama is more important.

Because they are the connection to those old ones. Your personal lama is more important. Whoever is your lama.

[Speaker 2]
Okay.

[Speaker 1]
se me shung chen pa ka chu yi ter ji tu lengway chen na ji tu kyi bok chung ja chok drakpa mi tse kyang pa yu drakpa ten le nyam par er se me shung chen means these great books of pramana. Pramana means correct perception. Then it's one of the five great subjects of Buddhism.

Tell me any of the five. Then Geshe must spend about four years each year. Give me any of the five.

[Speaker 2]
Abhidharma.

[Speaker 1]
Yeah, Abhidharma is actually this one.

[Speaker 2]
Vinaya.

[Speaker 1]
Yeah, Vinaya is this one. Perfection. Perfection.

You can say Perfection Paramita is this one. What's Perfection Paramita?

[Speaker 2]
Middle Way.

[Speaker 1]
Yeah, Middle Way. And then Pramana. These are the five great subjects.

So in the monastery, first one is Boroboromita. That's lower Middle Way. Then we study Higher Middle Way.

This is Madhyamaka. Then we study Pramana, which is the subject of this book. Then we study the lower school.

It means if you die halfway through, you're Geshe. You finish the higher one. So they don't go lower to higher.

If you quit or you die, you finish the important one. Then they do Abhidharma, and then they do Vinaya. So these are the five great subjects.

They're all strong in China, except this one. Then in southern Buddhist countries, these three didn't reach. Only Abhidharma and Vinaya.

But in the monastery, we study all five. It's about five years for each one. So Pramana means if you see a car, they won't say a car, they'll say a cow.

How do you know it's a cow? Then you see four sticks. They say this is called a big throat thing.

And you can see some horns. Your mind cannot see a cow. Your mind just sees these horns and four sticks, one long one at the end.

Your mind put together a cow. Then those children who are born with autism, they cannot join those parts. They don't understand what is that thing.

So this subject, how does your mind join together an object? And one of the ways to understand that is logic. Sometimes they call this logic.

But I think it's better to call it perceptual theory. If you have too much wine, your mind will lose this ability. TSE MA'I SHUN CHENG PA RGA' CHU YID DER So the books about Pramana, they are very difficult to understand.

They are hard to measure how deep they are. Like CHU YID DER, DER means treasure? DER KA?

DER MA?

[Speaker 2]
You've heard of DER MA?

[Speaker 1]
It's underground books. So CHU YID DER means water treasure. But it's an old caveat term for the ocean.

So there are ancient classical poetry words from Sanskrit. One is CHU YID DER, and it means ocean. So if you are going on the ocean in a little boat, somebody asks you, how many meters to the bottom?

Then you're like, I don't know. I don't know if it's ten meters or a thousand meters. Then these books about Pramana are similar.

Like, I don't understand. JIG TU LING BA'I PHYIR LING BA is an ancient word for very deep. Like inscrutable is the better term.

Inscrutable. It means you cannot see inside. It's LING BA.

JIG TU LING BA means extremely LING BA. PHYIR NA, JIG TU GYI BOG CHUNG BYA CHOD DROG PA MI TSE KYANG So for me to talk about those books, which he's going to do now, it's just BYA CHOD. BYA CHOD means ba-ba-ba-ba-ba-ba.

It's an animatic. He says, I'm going to teach you this subject. Nobody in Tibet ever wrote a commentary on this.

[Speaker 2]
He's the only one.

[Speaker 1]
Then he said, when I explain it to you, it will be like a bird making... You know, midze, it's not going to be very pretty. Midze means it ain't going to be pretty.

Kyang means but. By the way, chitulki means just blah blah, whatever comes in my mind. What do you think Dharmakirti means?

Maybe it means that. He just says what he thinks. It's called the chitulki bapchok.

Just spontaneously, I'll take a shot. Okay, blah blah blah. Then it's not going to be pretty.

But, thak gyu drelpa ten le, but we're going to explore a book from ancient India. Nyenpo'i means therefore it's worth that you should listen to it. Okay?

Then the portrait's finished. Thank you. You should give to these people.

dey ta na yang chibay lo dzel kyi, tak ching chepa ched me, she ching sik, drak jang shen duy ta duy ma, theype, ang du chok ten gyal ma, shen duy chok. dey ta na yang chibay lo dzel kyi. Okay, but that's true.

I'm going to do it. Then the flexibility of my mind is similar to that of a two-year-old. chibar, right?

One second. tak ching chepa ched me, chok kyi sik. Then if I really want to analyze this book, it will sound like a two-year-old.

chibar, chok kyi sik, drak jang shen duy ta duy ma, theype, then there are people like ... You people are like that. Even if I just repeat like an echo what I heard, teacher said, I'm going to repeat, like an echo.

I don't have a strong mind. But I will repeat what I heard. rang duy chok ten gyal ma.

If you have a problem with what I'm saying, then shen duy chok. You just follow something else. I don't care.

Okay, you follow something else. But in those words, he hid something. shen duy chok.

What's that mean, shen duy chok? What is shen mean? antara.

You go another way. But he's making a pun, because the book's name is to prove antara people exist.

[Speaker 2]
Okay, see? See?

[Speaker 1]
He's playing. kang ta dakwa la ni gyu kar er sel tse duk ser gyur le nam in tar. Okay, so anyway, kang ta is anyway, and he's going to start his book.

But he wants to say one last thing. When the full moon is out, it will help us to see things in the dark. And then a few stars will come out.

Does the light of those stars help substantially to see things? Yes or no? No, it doesn't help.

Does it hurt? No, it's like a little ... it helps a little bit.

So he said, my commentary. It'll be like starlight. My explanation is like starlight.

It's not like the moon. But it's a little bit better. Okay, yin kar min tar.

sherab wangpo shen pey le chen ga chen su sung che di shen chen la tra Then possibly there are some people in the world who are more stupid than I am. Then it will help them. So, he says, so I'm going to write this book.

Happily, I will write this book to help the few people in the world who are more stupid than I am. That's a tradition. Before you write a book, there are two traditions.

One is called khenpa kyun. It means try to seek some modesty. Try to express not to have pride.

Like, I'm not very smart, but I will try. That's the first one. Second one, if the Lama says, I will try, it's a promise, and they will not quit.

Then there are many books they are carving. It stops in the middle of a sentence. Why?

They died.

[Speaker 2]
They died.

[Speaker 1]
Lama died. Then the Lama, before they write a book, they make a promise.

[Speaker 2]
Like, we are writing a book.

[Speaker 1]
It's called China Love You. China Love You. We are writing a book together.

Then we make a promise. Either we will finish, or we will die. But we won't quit.

He's doing that. That's an old tradition. Either I will finish or I will die.

Which comes first? Alright, here we go. Are you ready?

Have some coffee. You are starting the book now. If you feel tired, go home.

If you feel bored, go home. If you have to pee-pee, just go pee-pee. If you are hungry, eat something.

This is the different style, late night teaching. It's a tradition. In the daytime teaching, you have to look like that.

Even in the monastery, if you go like this, you will get the mala. Okay, here we go. DE LA DER PA'I PHYIR GYI BDAG PA'I ZAD PA'I TSE MA'I RTEN CIG DE SDUN GYI THAG PA LAS Dharmakirti wrote seven books.

They are called the seven books of how we perceive things. PHROS PA YIN LA LTA BUR TEN CIG ZHI Four of those books are smaller books, which he takes the subject in the three big books, and he will separate it, and he will talk about it separately. We call PHROS PA in Tibetan.

It means that there's a mother book, and then you take some subject. Like the whole teaching on the twelve links comes from two lines in the Abhisamavarika, a whole genre of literature, hundreds of books. It comes from two lines of that.

It's PHROS PA from two lines. We call it expanded. Expanded from those two lines.

All right, so there are four smaller books. YAR GYEL GYI GZHAN GRUB PA SHES BYAR BA One of those four books is called I Will Prove That Other People Exist. Are they coming from your mind?

Yes. Are they separate from you? Yes.

Can you have relationship with them? Yes. Then how?

If they come from your mind, how are they separate? It's a very important question. The more you talk about how things come from your mind, the better you can use it.

And the better husband you have. And children. Like that, okay.

SHES BYAR BA LA GNYIS There are two points here. CI DUN and GZHUNG GI DUN CI DUN means overview, summary. And GZHUNG GI DUN means I'll go word by word through the book.

So first he's giving an overview. And tonight, if we're lucky, we finish the overview. Otherwise you will die.

DANG PO NI RTEN CIG GYI RTZA BAR GANG NAS THUB PA YIN ZHING NA What is the lines in the mother book from which he took this little book? Where is the little book THUB PA from? In the mother book.

Then he says, NAM BRAL BUN GSUM RLUS LAS So there are four chapters to Dharmakirti's greatest classic. It's called Pramodhavarpi's classic. And he discusses how do you perceive things.

Basically there are two ways.

[Speaker 2]
What's in my hand?

[Speaker 1]
Now listen carefully. Try to listen. What's in my hand?

Then you think, I didn't hear a drop. Now you are switching to logic. What's in my hand?

Pen. Then in your mind is a picture of my hand. Then is it stronger to see the pen with your eyes, or is it stronger to see the pen with your mind?

Huh? What? We say if the logic is strong, it's equal.

Your logic is equal to direct perception. If it's careful, if it's logical. So this is called MUN GSUM TSAD MA PRAJAP SHA in the yoga section.

And this is called RJES PAR TSAD MA RJES PAR TSAD MA What is that? PRAJAP SHAL NU MA'AGA MA ANU MA means logical. And we say they are equal.

If you have a strong mind, if you're a very logical person, and to see even business money, get money directly, or think how to get money, if your mind is strong, those are equal. So there are four chapters about that. First one is called MUN GSUM NUS NUS NUS NUS Then it means...

NUS means chapter. Then it means the chapter about direct perception. So in that chapter, DE'I DE NI BDAG NYID YIN One line.

DE'I DE NI BDAG NYID YIN Seven words. From seven words he wrote this whole book. What did those seven words say?

Essentially they are the same thing. Essentially they are the same thing. Okay.

From that one line, he wrote this whole book. Then what's he talking about? In the Mind-Only School.

I love this ginseng. It's very good for Mind-Only School. We use this in the teaching manual.

Then each school has their own explanation of kongshin. And the Mind-Only School explanation of kongshin is very powerful. Then they will say, when I look at Stanley, or I look at my husband, we are one and the same thing.

We are the same stuff. They will say we are the same stuff. ZE'I PHYI We are one stuff, same stuff.

But what they mean is a special meaning. Then, I don't know, last lifetime, in my last lifetime, I planted a seed. Like I helped my teachers.

Then, today, when I sit down at this table, that seed opens, and it splits, like this ginseng. Then half becomes Michael, and half becomes Stanley. So Michael can look at Stanley.

Why? Because I planted the seed in my left hand. I helped my teacher.

Then life goes on, life goes on. I die. Then I'm born again.

Then I came to the top ginseng house. And then the seeds open and split. And half become me, and half become Stanley.

But, in their essence, they are the same stuff. That's a line. Just one line.

From that one line, he wrote a whole book. So he said, that's where it comes from. Okay, okay.

You okay? Not tired. You'll be tired.

That's from the Pramana Vartika. And then he decided that that one line should be expanded in a whole separate book. Dharmakirti decided.

Because four of the books are expansions from single lines. Then he quotes another book, Nangye, which is Pramana Vinaya Chaya. This is also written by Dharmakirti.

It's one of the other four. Let me check something. I want to make sure that's correct.

Sorry. It's one of the... It's the medium length mother book.

So the line I gave you just now is from the long mother book. But he also quotes the medium mother book, which is called the Pramana Vinaya Chaya. It says, Now, Mr. Wu, that's why I want to teach this today. He loves this thing. Then when I read it, I said, I have to show this to Mr. Wu. He will eat it like cake.

Next week he will teach it. Some teachers are like that. NGOS MO LA SOGS PA NYAMS SU MYONG BA SHES BYA BA YANG When you say, I saw blue, DE RANG GI NGO BO NYID NYAMS SU MYONG BA YIN NO When the mind sees blue, the mind is experiencing itself.

DANG PO'I KHYAD TE SEMS SHES SOGS KYI SKABS SU SOGS DRA LA SOGS PA'I CHOS SU MYONG BA THAMS CAD All the things you see around you, and all the sounds you hear, and all the coffee you taste, RANG GI SEMS KYI NYAMS CHA NYAMS SU MYONG BA TZAM You aren't seeing anything except your own mind. You are seeing something appearing from your own mind. When I look at blue, I'm just looking at a piece of my own mind.

In that book he said, you are experiencing your own essence. It means when you look at blue, the seeds split, and this is the perception of blue, and this is the blue.

[Speaker 2]
But they are the same stuff.

[Speaker 1]
They come from one seed. The blue and the perception, and the eye will see the blue. This is the mind-only school.

And he says, it's nothing more than that. It's nothing more than that. The word only in mind only means nothing more than mind.

In Sanskrit, mind only is chitta matra. Chitta means mind. In Russian, how do you say, I consider or I read you?

No, I consider. Or I do accounting. Or I read.

Chittayu. Or I consider you handsome. Yes, chittayu.

So chittayu comes from Sanskrit.

[Speaker 2]
It's a chitta. It comes from chitta.

[Speaker 1]
I think about it that way. Russian is much closer to Sanskrit than English. But they both come from Sanskrit.

So chitta means mind. Matra means only. But the matra means when you look at blue, there is nothing more than only your own mind.

That's the word is matra. In Tibetan, what is it? Tsam.

First column, same, tsam. Mind only school. Only your mind.

Nothing more. That's the meaning of mind. You okay?

Not tired?

[Speaker 2]
What part of the mind is seeing it separately?

[Speaker 1]
Ignorance. In this school, the fact that that is empty of being separate, the blue is empty of being separate from the mind. That's emptiness in this school.

Is there a blue, is there a Stanley who is separate from me in the karmic state? Did I say no? In this school, that's emptiness.

That's the meaning of emptiness.

[Speaker 2]
Yes, but maybe only my is deceiving, right? It's not...

[Speaker 1]
Well, we're going to talk about it. It's less deceiving in his explanation.

[Speaker 2]
Oh, okay.

[Speaker 1]
Because in his... We're going to talk about it. When you see Stanley, or when you kiss your husband, are you kissing yourself?

Okay, that's the question. Is he my own mind? Do I live in my mind?

Am I the most lonely person in the world? All the people I see are just in my mind. Then it feels very strange.

I'm so lonely. Everything is in my mind. There's no people walking the street in Shanghai.

[Speaker 2]
They're all in my mind.

[Speaker 1]
Then suddenly you feel, oh, I feel lonely. Now he says a very beautiful thing. Mr. Wu will like it. If you want to understand this book, you have no choice. tab me. What's tab k mean?

Yes, skillful means. So tab means means. Tab me means no way.

No way. If you want to understand this book, a Dhammakirti, you must understand samsara. Mind only.

Then drup ta means siddhanta. Drup ta means school of philosophy. You cannot study this book unless I explain the mind only school general beliefs to you.

Then we can start to read the book. By the way, you're going to get a very cool introduction to mind only. That's the goal for tonight.

Maybe we can finish it. Maybe not. I'm not going to talk.

I had coffee, I had ginseng. This is American ginseng. Therefore, I'll give you an introduction to mind only.

After that, you'll be able to understand mind only. Then he gives a very beautiful short explanation of mind only. So let's try to do that.

If you feel tired, go home.

[Speaker 2]
You don't have to stay. It's not in your life.

[Speaker 1]
Or if you have a baby. You want to drink?

[Speaker 2]
Yes. Okay.

[Speaker 1]
DE YANG SEM TSUL KHRIM MA RANG RNAM DANG RNAM BAR LAS PA TZAM DU MA BA GNYIS DURN DRA BZHIN Then that school has two names. One is mind only. One is perception only.

One is mind only. One is perception only. The long name of SEM TSAM is SEM TSAM DU MA BA SEM TSAM DU MA BA It means those who say that it is all only mind.

Or RIG PA TSAM DU MA BA means those who say everything is only your awareness. So those are two names for mind only. Don't make noise.

Don't check things. Okay, what's the what's the other name of mind only?

[Speaker 2]
In Sanskrit? Yogacara.

[Speaker 1]
Yogacara. It means those who practice yoga. That's the other name of mind only.

Same. But that yoga is not the physical yoga. It's the mental yoga.

Okay, RNAM BAR LAS PA TZAM DU MA BA RNAM BAR LAS PA TSAM SHES PA'I TSAM DAG But then he says what does the only in mind only mean? If you understand that, you can understand a lot about mind only. TZAM DRE MI KHYAD SHES PA TZAM LAS MI KHYAD DUN GZHAN YOD PA GO They want, by saying only, the meaning of that word is that there is only a subject mind.

There's only the subject mind, the seer. But there's no object which is separate from the mind. Therefore, their name is mind only.

There's only the seer. And what it sees is nothing but the mind itself. Okay?

Comfortable? So this is going a little further like a mind only thing. So, in this system, emptiness is the absence of an object which is anything but the mind.

That's why they call mind only. Okay. Then he quotes a book.

It's called Nishupa. The Twenty Verses. Who wrote the Twenty Verses?

It reached China. It reached China very famous. It's called Vinshati.

Vinshati means the Twenty. So, that's written by Vasubandhu. There's a commentary to that by Vinita Deva.

And our Tibetan author is going to quote that. Why is that a good book to quote? Why should he quote Vinita Deva's commentary to Vasubandhu's Twenty Verses which is a famous mind only school text?

[Speaker 2]
No, it's not an Arbhidharma text.

[Speaker 1]
Why is it very appropriate that he quotes Vinita Deva? He wrote the only commentary to Dharmakirti's book from India. So that's a good guy to quote.

If you know who it is, you say, oh, it's making sense. Okay, Vinita Deva said in his commentary to Vasubandhu, nambarikpa tsam shen jangwa ni why do we call them the school which is consciousness only school? nipa dang jel they believe there's no object.

There's no blue. They believe nipa dang jel jel, I told you that word, right? To be unconnected.

Jel, jel means unconnected. Ngel means connected. Very difficult.

The word jel comes from the sound of paper. Jel, jel means cut. So it means separating.

There is no object. That's the meaning of the only in mind. Who said that?

[Speaker 2]
Vinita Deva.

[Speaker 1]
Who was he commenting on? Was Vasubandhu's twenty verses. Is that an Abhidharma work?

No, it's a Minoan. And that reached China, and it's a very big part of Chinese Chud. It's a very central text to Chinese Buddhism, much more than Middle Way.

Yes, ma'am?

[Speaker 2]
How could it be possible that they said there's no object when they said that there's something out there existing from the outside?

[Speaker 1]
It's understood to mean which is separate from the mind. Is there an object? Yes.

Is there an object which is separate from the mind? And in this school, separate means didn't come from the same karmic seed. That means they didn't say there's something out there that doesn't exist.

There's something that looks like an object, but that's your own mind. Now, if that's true, then when you kiss your husband, you're kissing yourself. It looks like a separate person, but it's not.

Now I ask you a question. In case we have an earthquake, and we have to stop, I ask you a question. Does Dharmakirti think your husband is a separate person or not?

[Speaker 2]
Sure.

[Speaker 1]
Why does he think that? Because he did not project that. He named the book.

His position is the name of the book. I will prove to you that other people exist. Santala Mantara City.

The name of the book is, I will prove to you other people exist. So, Rang Lug, our own system, Dharmakirti system, yes, your husband exists. And you are not living in your mind.

The world is real. Don't worry. The purpose of this book is to answer the Beijing question.

Don't worry. Everything's okay. You can talk to your friend.

You're not talking to yourself. You're not a crazy person. Delicious beer.

All that shit made you mad. Now somebody is already attacking our author. This is the old Buddhist way to write a book.

In America, when you write a book, you just say, this is true, this is true, this is true, this is true. The Buddhists, when they write a book, first guy will say, this is part of you. This is not separate object from your mind.

Then we get the other guys to come in the room and say, what are you talking about?

[Speaker 2]
Why do you say that?

[Speaker 1]
Then it's more fun. We can learn from the fighting.

[Speaker 2]
It's a much better educational system.

[Speaker 1]
The other guy will come in. He will burst into the door. Bam!

What are you talking about? What about this? Then he'd say, shit made you mad.

If there's no object of the mind, shit made you mad means there's nothing you can know. And the word in Buddhism for reality is all the things you can know. That's the word in Buddhism for reality.

They say, all the things you can know. In Buddhism, we don't say reality. We say shedja.

All the things you can know. It's the word in Buddhism for reality. If there's no object you can know, then how the hell can there be reality?

If the meaning of reality is all the objects you can know, and you say there's no object, are you saying there's nothing real? Are you saying your husband's not real? Okay, this is a cool ...

It's cool, so they come in and fight right away.

[Speaker 2]
It's made up.

[Speaker 1]
SEMS DANG SEMS LAS CHUNG BA KHO NA YOD PAR BSTOD TE We believe, in the world, there is only mind and the functions of the mind. That's all. Who's talking?

My nose. Don't say we don't believe in any object. Of existence.

We do. How many? Two.

What are they? Mind and the functions of the mind. That's a long story.

You want to go there?

[Speaker 2]
Yeah.

[Speaker 1]
Abhidharma, first opening lines of Abhidharma. PHYIR RNAM SAGS CES SA PHANG MA'I LAM MA LTUNG PA'I DUS BYED NAM SAGS CES GANG PHYIR DE DAG LA SA MANG PUR DU BRGYAD PA'I BRAL SA MA'I LAM MI DANG MA'I SDOD PA'I PHYIR NAM SU YANG DE RNAM GANG DANG NI DGOR PAR GYI These are the opening lines. What's it mean?

All the stuff in the world, there are two kinds, changing and unchanging. Then there are very few unchanging things. In the Abhidharma system, there are only three.

RNAM GANG DANG NI DGOR PAR GYI Empty space, emptiness which you understand intellectually, and emptiness which you perceive directly. These are the only three unchanging things in the world. Then there are three kinds of changing things.

Physical things, matter, mind, and stuff like Stanley. Stanley. Stanley.

Stanley is not Stanley's body. Stanley is not Stanley's mind. Stanley is an idea that has both of those.

So those are the three kinds of changing things. Then the mind one has two parts. Your main awareness, and then, I don't know, fifty-one functions of it.

Jealousy, anger, desire, understanding, feeling. So there are functions of the mind, parts of the mind. So when the guy said to him, do you believe the blue is a separate from the mind and body?

No. So you say there's no separate object? Right.

So you must be saying there's no objects, and you must be saying there's no existence, and you must be saying there's no reality. Then the mind one guy said, wait, wait, wait, slow down.

[Speaker 2]
Those last three, you said very fast.

[Speaker 1]
We do believe in that things exist. We do believe in reality. But all of those categories, unchanging thing, changing thing, things you see, things you hear, all of them are only your mind and your mental function.

So don't say we think nothing exists. It's not true. sem dong sem le chungwa ko na yupar du It's mind.

It's just that. Only those things, mind and the functions of the mind. Do it.

We believe. Okay? Comfortable?

This must be mind only speaking.

[Speaker 2]
You said intellectually understanding emptiness.

[Speaker 1]
The emptiness which is understood intellectually in the Abhidharma school is the second of the three kinds of unchanging things. Or the third. Second, yeah.

Okay. Then he quotes the same book. Which is what book?

It's usually the last book he quoted. It's a commentary. You need to do it.

You need to do it. Then he says, ba shi ping dang marikpa tsam she, songwa dang dzinpo dang tongway, sem dang sem le chungwa she, jangway ta dzin gong When we say everything is just the mind, what we're saying is there are no subjects and there are no objects. It's just all mind and the functions of the mind.

There's an illusion of the subject and the object. But the substance of them is just all mind. Stuff is mind.

[Speaker 2]
Even the blue.

[Speaker 1]
Even the blue plastic.

[Speaker 2]
It's made by mind and blue.

[Speaker 1]
Masquerading as blue. Pretending to be blue. Okay, that's a mind only school.

Okay, dor na, dang marikpa tsam de mawang ni, Then he likes to make a little summary after he says confusing things. He says, let's just summarize. rikpa tsam de mawang ni, what does the mind only school believe?

she jel tang she, she pey nar nid tu mawa te. All objects of the mind are essentially one and the same with mind. Then he's using the language which Dharmakirti used in the one line from which he wrote this book.

Because that line said, all of this is one and the same essentially with that. So he's showing off. He's using a little dunk.

tsam de chi chaw ni, Now, he says, when we say everything is essentially one and the same as your mind, essentially the blue is one and the same with your mind, what does it mean to be one and the same essentially? Tell me what it means. Then he says, I'll give you an example.

me ni tsaway dak ni, fire is essentially one and the same as heat. You cannot split them. Fire is just one kind of heat.

Comfortable? That means essentially one and the same. The relationship between blue and your mind is very similar to the relationship between heat and fire.

They're inseparable. Same stuff. Comfortable?

That's what one and the same essentially means. His eyes are going down. The first person falls asleep.

tsaway lok su me, You cannot find a fire which is separate from heat. And you cannot find a blue which is separate from your mind. So don't think of it as the same stuff.

Think of them as sharing an identity. It's closer than same stuff. To be an object is to be the mind.

To be fire is to be heat. This is deeper than same stuff. When we say same stuff in my normal school, it means they share an identity.

Essence? I'll give you an example. This is important later.

[Speaker 2]
If we get there.

[Speaker 1]
If we reach there. So there are many kinds of cars. Like Toyota, Mercedes, Bentley, Chevrolet.

There are many kinds of cars. Now let's examine the relationship between Mercedes and car. Is it true to say that to be a Mercedes is to be a car?

Yes. No. Can you turn it around?

If you are a car, are you always a Mercedes? No. So this way, we say to be blue is to be the mind.

That's identity. Tricky. Difficult.

Very powerful. We don't say the object and your mind are made of the same stuff. The word says that, but it's not the meaning.

To be an object is to be the mind. Like Toyota and car. Okay?

Okay, we'll get there. So what we believe is there's no such thing as a Mercedes, which is a car. Not essentially a car.

And there's no such thing as an object, which is not essentially your mind. Same.

[Speaker 2]
Same relationship.

[Speaker 1]
Okay, here we go. We're not going to go much more, okay? I'm also getting tired.

Let's do a little bit. Just a little bit. Last night I slept two hours.

Next to me there, I have a party. I couldn't sleep. So I'll tell you what I mean.

NAM PA SHES PA NYID SU MTHONG DA LA SOGS PAR GYUR PA'I SGO NAS Your mind itself becomes blue. SGO NAS SNANG BA CHUNG BA And then it looks like blue. SU GRAS SO RANG GI NGON NAS NAM PA BRTED PA But it's not like blue is coming towards you from blue.

You are looking at your own mind appearing as blue. But that blue doesn't exist out there by itself. In my normal school, when you look at the blue, you are watching your own mind.

Is this the belief of the Lord Buddha? Yes or no? I'll give you another question.

Did Lord Buddha invent the mind-only school? He did. Is it his own school?

[Speaker 2]
No.

[Speaker 1]
So Buddha taught four great schools. Three of them are wrong. Then why does Buddha teach wrong schools?

Because the student wasn't ready. So he taught lower schools. By teaching them lower school, they will get higher, and then later he can teach them higher school.

Then by studying the lower school, you can understand the higher school, which is middle way. Then by the way, all secret teaching, all tantra, is middle way. Then mind-only is the highest school before middle way, and very sophisticated, and very helpful to learn.

Because it's very close to correct kongxin. So it's good to learn it. Okay, here we go.

MA YIN PAS GZUGS SOGS MTHONG BA'I SHES PA DE DAG DUN LA SEMS MTHONG BA'I YIN PAS So when you say you are seeing blue, DUN LA means in actuality. SEMS MTHONG BA SEMS MTHONG BA Like MTHONG BA, you are seeing your own mind.

[Speaker 2]
You are watching your own mind.

[Speaker 1]
When you see blue, then essentially, you are watching your own mind. He's trying to teach us the mind-only school in like five minutes or less. THEG DU LAS Then he quotes a book.

It's called The Summary of the Greater Way. Mahayana. Who wrote it?

Summary of the Greater Way. Who wrote it? In Sanskrit, Mahayana Sangraha.

Mahayana Sangraha. It's written by a Sangha. Half-brother of Vasubandhu.

But a Sangha is the main mind-only school guy. No talking. No talking.

Stop that. Anybody have a big rosary? We have to have a little discipline in this class.

[Speaker 2]
He wanted to guess that.

[Speaker 1]
The intelligent student will make sure no one brings a rosary. No, no, it's okay. It's okay.

I'm just kidding. This one is not good for beating. THEG DU DE LTAR SEMS NYAM PAR BZHAG PA NA SHES BYAS SUG NYEN NAM PAR NGOS PA LA SOGS PA GANG DANG GANG MTHONG BA DE NYID SEMS MTHONG BA STE means DE LTAR SEMS NYAM PAR BZHAG PA NA If you go into deep meditation, SHES BYAS SUG NYEN NAM PAR NGOS PA LA when you see the reflection of your own mind, like in a mirror, when you see the reflection of your own mind, as blue, then actually you are watching your own mind.

That implies when you look at your husband, you are looking at your own mind. And that seems wrong. So we need to go deeper.

Okay, don't get sleepy yet. Then I went and found that quotation. It's pretty cool.

We have all of them in the cooking book. I can go through one thousand jin in three seconds.

[Speaker 2]
I can find them.

[Speaker 1]
This is the project we are doing, to put them all ... I can check the words and everything in three seconds. NAM PAR BZHES PA NYID GZUGS DRAG LA SOGS PAR GYUR NAS DE LTAR SNANG BA YANG YIN TE So what's really happening is your own mind is turning into what you see.

And it's turning into what you hear. And then it's appearing to you. So your own mind is turned into blue.

And then you are watching. You are watching your own mind appear as blue. Then he quotes the Sumchupa.

This is called the Thirty Verses. We already studied the Twenty Verses. Who wrote the Twenty Verses?

Vasubandhu. Okay, now he's quoting the Thirty Verses.

[Speaker 2]
Who wrote the Thirty Verses?

[Speaker 1]
Vasubandhu. NA SOGS DRAG NI GANG PHYIR BA NAM PAR BZHES PAR GYUR PA STE Then he quotes ... this is the opening lines of that book.

And it means all the different things you see, all the different things in your life, you are just watching your own mind. Those are the opening words of that book. If you want to know the real opening, there's one opening line he didn't mention.

BDAG DANG PHYIS ZIN GNYER RDOG PA All these things you call me and other things, all of them you are just looking at your own mind. Who said that? Vasubandhu.

Then someday we can study it. Alright, then there's a commentary to that. Written by Lodden.

Loddudenpa, which means Sthirumati. Famous commentator in India. He wrote a commentary on the Thirty Verses.

BDAG DANG PHYIS ZIN GNYER RDOG PA LHAG NI MA YIN NO SHES BYA BA DE PHYI LTA BU ZHES NA When you say, me and the stuff around in my life, those things you call me and the things in my life, they are not what you are calling you. He says that. Then he says, what do I mean?

BDAG DANG PHYIS ZIN GNYER RDOG PA LHAG NI MA YIN NO SHES BYA BA DE PHYI LTA BU ZHES NA All you and the things in your world, they are not out there. They are your own mind. That's the possibility.

And his commentary. He's just backing up what he said. Okay, I'm going to skip to ...

We'll finish soon. I know your legs are hurting. I sat in the monastery for twenty-five years.

Five, six, seven, eight hours every day. Hot. Raining.

Roof is leaking. We cannot move. It's like this.

We don't have any money. We are all like poor. And I suffer.

Then I said, later, when I become a teacher, I will make you students. DE LTAR GSOS DANG RGA LA SOGS PAS SKYE PHYI CHUG PO THAMS CAD So all the ten doors of sense, of your sense doors, they have all ... Now here's a very cool thing, okay?

Listen. They are all coming out of the same place. Where?

They are coming from a near land. Near land means ... There are two kinds of causes.

When you plant a tree, there's the tree seed, and there's the water, and the fertilizer, and the sunlight. And those are two different kinds of causes. The tree seed, we call the material cause, which turns into the tree.

Then the sunlight, the water, the fertilizer, the earth, they are contributing. So he asks a question. What is the material cause of the ten sense doors?

What opens and turns into those?

[Speaker 2]
Okay, ready?

[Speaker 1]
What are the ten, by the way? Normally there are twelve. There are eighteen dhatus, twelve ayatanas, and the five heaps.

First chapter, I'll be done with questions. You can divide the world into the five heaps. You can divide the world into the twelve ayatanas.

Doorways of sense. Or you can divide it into the eighteen dhatus, which means categories. So normally there are twelve doorways of sense, which means the eye and the eye consciousness, and its object, which is color and shape.

So we call it color. Then there's ear, and the ear consciousness, and the sound, nose, and the smell, tongue, and the pit, and body and the feeling of the clothes of this person. Then there's mind, and all the things which you hear in your mind.

So there's twelve. Six times two. Six objects, six subjects.

Why did he restrict his discussion to ten? It's obvious the mind comes from mind and mind. But it seems like blue doesn't come from mind.

So he's trying to explain to us ten doors of sense. It's already a strange word because nobody ever talks about ten doors of sense. What he means is blue.

Then now I ask you a question, and we can start. We don't have to go very long. Because I know you are tired.

I'm not tired. I got jinseng.

[Speaker 2]
I hope it lasts for like fifty years.

[Speaker 1]
Okay. Longer. He says, now I ask you, knowing the difference between the two kinds of causes, material cause and contributing cause, material cause is the seed which turns into the tree.

Contributing cause is the water, the fertilizer, the sunlight, and the soil. Tell me what's the material cause for blue, and the awareness of blue, for sounds, the awareness of sounds, for smells, the awareness of smells, for taste, the awareness of taste. What's the seed which turns into that?

[Speaker 2]
We're in mind only.

[Speaker 1]
In the monastery we say, you have a mind only school hat on tonight. Don't wear a middle way school hat. Tonight you are mind only.

But if it's the mind, the consciousness, he says, okay, listen, somebody said consciousness, somebody said seed. He answers the question. The near mind, the material cause, is nang gi shek pa'am de bak chak kang rung.

It means the inner mind, or you can say, the bak chak, the seed. Bak chak means the mental seed. That whole thing we're always talking about in DCI, and Mr. Seed, his Sanskrit name is Vasana, or Sanskara, either name.

[Speaker 2]
But it's a general statement. What is the seed that makes you see the seed?

[Speaker 1]
He's answering it very interesting. You want to know what turns into your eye and your eye consciousness? You want to know what turns into your eye consciousness?

You can say it's the inner mind, nang gi shek pa'am. Or you could say the seed. Generally that's a big difference.

Now let's go further, because it's sexy. It's cool. Then he says, then you can kiss your husband.

Okay, let's see. Not everyone's going to go home and see their husband go. No, no, let's see.

nyen na chenpo la tsen ne chenwa yinpe So all that outer stuff and the eye which sees it is coming either from your inner mind or the seed. Okay, then, chu rul du sak pe gong bu dang dang po serwa min du gyu tsen yang den la du pang And if you want to know the reason why this school doesn't accept stuff made of atoms, including cell phones, and we talk about it in Mexico, this is why they don't. What he says is, I'm not going to explain it to you.

But if you think about it, the cause of the blue is your own mind. Or you can say mental seed. Then from that statement, you yourself can understand why in this school they don't accept atoms.

But he adds the word outer. And he adds the word conglomerations or balls of stuff made of atoms which exist outside. So from that description of the nyen ne, you can understand why in this school they don't believe in bunches, that things are made of atoms, like cell phones are made of atoms.

Is it because the effect of a material cause has resembled the cause? Because it's hard to get to this description in front of everyone. Well, you missed me.

I'm sorry, I wasn't listening. You say you can understand why they don't accept things being made of atoms. Outer clumps of atoms.

You better say it that way. And then you say it's because the material cause for them is the seeds in the mind. You can say that.

Well, that must be what he's saying. Now, why that's true, you've got to cook it. I'm not going to tell you because he didn't tell you.

The author here says it's because the mind is made of atoms. The teacher says he won't explain why. Because the author didn't explain why.

Okay, five more minutes. Hang in there. Something important coming.

No talking in the class. We're doing the old way. Let's take this one example.

Something is appearing as blue. rang chak gi kye wa ngo man nam su ngunpo len mang du tongwa la ten ne In our past lives, we saw many blue things. And based on that, we have planted a bak chak in our mind.

We have planted a seed in the mind. For seeing blue, for having blue appear to us again. That's very interesting.

Because we saw blue in many past lives, we planted seeds in our minds for our mind to appear blue to us in the next life. Okay? de nyi tsen dir minpa na means, those seeds opened in this life.

Then a beautiful thing, he says an unbelievable thing. bak chak de nyi chak nyi su kye The language is stunning. It's like seeing a really beautiful man or girl.

That's right. bak chak de nyi means, that one seed it split into two pieces. Okay?

There's a seed, and it split. Because he says it here, which is so cool. kye means it split.

chak chik nunpo One part of the split became the blue. chak chik nunpo makes a secure. And one part became the eye consciousness, which is seen blue.

Okay, there he says it, one seed split into when it ripens... in this life, it split into blue and the awareness... Okay, in that chart, it means to give a yinpe.

Therefore, ngobo dang mon dzin mek she nyi, nirlang chik le kye pa'i druppo. Therefore we can say that blue and the awareness of blue have come from the same single seed. Nirlang.

Material cause. They have come from the same single material cause.

[Speaker 2]
Okay, almost finished.

[Speaker 1]
Two more minutes. nirlang chik le kye pa'i dze chik tu yang gyu te Because they have come from the same material seed, we can call them dze chik. The word dze chik is a huge subject in Buddhism.

[Speaker 2]
It means same stuff.

[Speaker 1]
But it has a very special meaning. Are Mercedes and car the same stuff or not? Depends.

I mean, one way, can we say they are? To be a Mercedes is to be a car. That's not what you mean in English normally when you say they are made of the same stuff.

But in Buddhist philosophy, when you say same stuff, it very often means set and subset. To be one is to be the other. To be one is to be the other.

To be a Mercedes is to be a car. So in Buddhism, same stuff, it doesn't mean they are both made of mental stuff. It doesn't mean that.

To be one is to be the other. Now, in this example, tell me what's the one and tell me what's the other. To be blue is to be conscious.

Is to be the awareness. Or is to be blind. Cool?

Because it's very confusing. When the mind only is closed, the school says, emptiness is the absence of that.

[Speaker 2]
Okay.

[Speaker 1]
In the mind only school, what is emptiness? Emptiness is emptiness of a blue which is not the mind. That's emptiness.

In the mind only school. What is the test if something is emptiness or not in Buddhism? The test is, does it help you stop your negative emotions?

And reach Nirvana is the same thing. Stop your negative emotions. Reach Nirvana.

Same meaning. So we have to find out if this is a useful emptiness. We must ask the question.

If you come in the kitchen and your husband says you are stupid, and you understand he came from the same seed, you and him, which you planted last week when you called your kids stupid, will that emptiness help you to not get angry? Yeah. If you understand the reason your husband called you stupid is you called the kids stupid.

Here you called the kids stupid. But last week, Monday, Tuesday, Wednesday, Thursday, Friday, Saturday, Saturday, you come in the kitchen. You open the door.

That seed opens. And it splits into me and my husband. And he says you are stupid.

If you understand Sunday, Saturday, Friday, Saturday, it came from yelling at the kids, then can you remove your anger, which is Nirvana? Will it help you? Yeah, of course.

Then you don't blame your husband. It's your fault. You yelled at the kids last week.

Monday, Tuesday, Wednesday, Thursday. Seed opens. Splits.

One becomes you. One becomes husband. Then he says you are stupid.

Why? You called the kids stupid. Last week.

If you understand this, can you become better person? Yeah. Can you stop your anger?

Yeah. And that's Nirvana. Is it beautiful?

No. Nirvana is just the first start to Nirvana. Okay, one more minute.

Therefore, the words, same start, means, is, came from the same seed. Now last sentence, I promise. Senor O'Democles, Mr. Lasting, DE PHYIR LAS BYIN LA SNANG BA'I DNGOS PO LAS BYIN RANG GI BAG CHAGS LAS GRUB PA YIN PAS CHU BYIN LA MI SNANG PAS And then I'll stop, okay?

It's a very beautiful place. So, in the Buddhist scripture, in English, when you want to say this guy and that guy, and you give them a name, we have the names that we use, right? John and ...

We pick the two most common names. Mary and Peter or something. That's a really common ...

What do you say? We say John and Joe or something. John and Jane, they say.

In English, you would ... I don't know, it's like Huang and Chen. So now that you said ...

In Buddhism, you always use Devadatta and Yajna. In the ancient times, it's the two names you always used. So if you're going to be a translator, you should know that.

These are just generic two guys. Okay, here it is. DE PHYIR, therefore, LAS BYIN LA SNANG BA'I DNGOS PO When blue appears to Devadatta, guy number one, when blue appears to guy number one, LAS BYIN LA SNANG BA'I DNGOS PO LAS BYIN LA SNANG BA'I DNGOS PO it's coming from Devadatta's own mental seeds.

And therefore, it will not necessarily appear to guy number two. LAS BYIN LA SNANG BA'I DNGOS PO LAS BYIN LA SNANG BA'I DNGOS PO Because when guy number one sees a pen, that pen is coming from his own mind.

[Speaker 2]
Seed is seed.

[Speaker 1]
Therefore, that other being, like a dog, he may not see the same thing. Cool? RANG BZHI BAG PA'I THUB YIN PAS RANG BZHI BAG PA'I THUB YIN PAS Therefore, it may not necessarily appear to the other person.

If you know that, you won't fight over music anymore. Neil Young's the best music in the world. You won't say that.

Because it doesn't sound good to other people. Understand? If you understand that, all the wars in the world will stop.

Yeah, they don't see the same thing I see.

[Speaker 2]
Why?

[Speaker 1]
I never see the same thing you see. I never hear the same song you hear. Why?

Tell me, you can go home. Maybe I don't want to go home. Yeah, when you hear a song, that song coming from your seed.

Then when I hear that song, it's coming from my seed. And it won't be the same. Then you say, Geshe-la, listen to this song.

I always tell them, listen to this song. Wow, I got this new song. Then I play it for them.

Then they always say something very bad. Interesting. It means they don't like it.

Because the song they hear is coming from a separate seed. In their own mind. The same song is coming from two different seeds.

And two people are hearing two different songs. If you understand that, you won't fight with others. They are seeing something else.

They are hearing something else. Is ginseng wine delicious? Then some people say, some people say, yeah.

I'm the yeah school. I belong to the yeah school.

[Speaker 2]
Delicious.

[Speaker 1]
But that's why some people like something, and others don't like it. Because it's coming from two different seeds. Can't you say it's not the same wine?

It's actually not the same wine. We stop there. It's a good place to stop.

And that explains the cup of water thing. In the mind only school. Sorry, in the middle way school.

There's a famous example of emptiness. And we don't have time to talk about it. But they studied it.

Someday we have to ... Let's do an all-nighter some other day. It's like a party.

I'll ask you guys a question. What's the first line of the book? This is just our introduction.

I'll give you a clue. We talk about it in Beijing. But tell them the whole first line.

And say it in pieces. When I reach my hand to the coffee cup, it means I have a mind.

[Speaker 2]
Before that I have a soul.

[Speaker 1]
I know that. When I reach my hand to the coffee cup, I know that I have a mind. If I see someone else reach for coffee, it means that person also has the thought or the mind.

It's a deduction. When I reach for coffee, it's because I have a mind. I have an idea to reach for coffee.

[Speaker 2]
First I have the idea.

[Speaker 1]
I'd like to drink some coffee. Then I tell my arm, go there. Then he will go there.

[Speaker 2]
Then I'll drink.

[Speaker 1]
Then if I see the other person, they go like this. Then I cannot see their mind. But I can guess.

They are like me. They must be thinking. That's his first proof that you are not kissing yourself when you kiss your husband.

Your husband has his own mind. You cannot see it directly. But you can see him do things.

And based on what you know about yourself, there should be a mind thinking, I want to move ahead. Therefore, probably, your husband has his own mind. And when you kiss him, you are not kissing yourself.

Okay? Good night.