Вступление на срединный путь (текущий курс, Аризона), занятие 14

[Speaker 1]
I'll type something here and you just, uh, well, let's see, su-ru-ra-du-na, su-ru-ra-du-na. Ah, cancel that. Let's do this.

Oh yeah, it is. Su-ru-ra-du-na-la-du. Okay.

Maybe we can find that old grammar text. Give me a minute, let's see. Did we ever input it?

I don't know.

[Speaker 2]
We input it when you told us to, but we haven't input it.

[Speaker 1]
Is it too, I'm not sure I'm supposed to be doing this. Let's cancel that. No, here we go.

Okay. So if we wanted to see if we had input this very basic, uh, there's a grammar book. So you guys are finished with pronunciation, we should go on to basic grammar.

Uh, so we'll go to the database. Would we be interested in a Kangyur grammar book, a Tengyur grammar book, or a Sumbum grammar book? Yeah, I mean, we don't want one that came from Lord Buddha.

Or, the Tengyur has great grammar books, but they're all about Sanskrit. And no one's really investigated those, and somebody could spend a lifetime on those. They're really incredible.

An old Mongolian Geshe from Inner Mongolia started to teach me those, long ago. But Sumbum. Ja is traditional Sanskrit grammar, which is Shabda, the word, right, in Sanskrit.

And here's a couple of texts. Uh, let's see what this one is. But while it's thinking about it, uh, we'll just do something called Laden.

Say Laden. Laden. Laden.

Laden means, La is a multipurpose preposition. Okay, like to, on, at, for, in, towards, about. Uh, you see them all with the same word.

Okay, and, this ain't the one. I'll find it for you. There's a nice little grammar book.

Can you look for that? It's the wishing tree or something like that. I had to memorize it when I was a kid.

Anyway, so surradhunālatu lādhūnyante. So I just typed it here, okay, lādhūn. Dhūn means meaning.

Lā means anything that means the same thing as lā. And you see several different versions of it. The standard one is right here, lā, L-A.

And it's going to have many, many meanings, okay. It's the preposition. It can mean on, at, in, towards, for, about, at that time.

It can mean millions of things, okay. It's just one preposition. And it's not a preposition, it's a postposition.

Like in English you say it before, I went to the store. In Tibetan you say store to I went. Okay, so to comes after the word store.

The preposition, the preposition is actually a postposition. So you say store to I went. You don't say I went to the store.

You put to after the store, okay. That's just the way it is in Tibetan. Earl to I gave the pen, okay.

All right, like that. Yeah, like that. And I think we'll just do it from experience.

Every time I come to a lā during a sentence, we'll talk about it, okay. And here are the different versions of it you might see. Sometimes lā is spelled as S-U, okay.

You can use lā after any word in the Tibetan language, or any noun in the Tibetan language. You can use lā, okay. But if that word ends in an S, you can also use su, okay.

So for example, I'll write something here. The word for time is du. Yeah, umlaut it and lengthen it, right?

Du. What's it called in chakra? How do you say it in Tibetan?

Listen, dunkor. It's an illegal prenasal, but you don't care, okay. Wheel of time, dunkor, okay.

How would you say at the time? You could either say du lā, or you could say du su, and they mean the same thing, okay. The second is a little more literary Tibetan.

It's more formal Tibetan. Like in speaking you never say du su. In colloquial you rarely say du su.

You'd say du lā, at the time, okay. So at comes after the word time. You don't say at the time, you say the time at.

Okay, got it? Now how about ru? Let me think about it.

Oh, I'll tell you my... Did I tell you this joke? No.

I was in Dharamsala. I really wanted to take the Bodhicaryavatara class, and you had to know Tibetan to take it. And I had just got there like three days before, and I didn't know anything.

But I really liked the lama. There was this young Rinpoche, and he was going to be the translator, and I used to hang out with him. So they said, you got to appear before the board, and they'll examine you to see if your Tibetan is good enough.

So he said, just try it. Go, maybe you'll get lucky. So I went in, and he's on the board.

So he says, what's the Tibetan word for father? And I said, pa. And he said, right, you pass.

You can take the class. So that's pa. What's that?

So pa means father, papa or pa, in almost any language. And if you want to say to my father, you can say pala, to my father. But you can also, it's legal.

Oh, there's no suffix letter there to really match, so you can say paru, and it means the same thing, to my father. And that's very literary language, very formal language, paru. You never see this except in poetry, where the guy needs an extra beat.

Very rare. Usually you just stick the R right on there, par. Par means to my father.

So that's going to be a problem when you're translating. You're going to see par, you're going to look it up in dictionary, it's going to say, to go to the other side of the mountain, like paro to chenpa or something, parchen, perfection. And the R on the end of it is sometimes a prefix that got glued onto the word, which is allowed.

If the word ends in what we call an open vowel, if the word ends with an A, E, U, E, O sound, then you can just stick that ladun right on there. So instead of saying pala, you can say par, which means pala, to my father. So that's also legal.

So here's three ways to say to my father. Pala, say pala, or paru, or just par. And they'll cause you big trouble when you're translating.

You'll be sweating looking through the dictionary for par and it's not there. They're not going to put in the dictionary every single word with the word to stuck onto it. It's too much trouble.

[Speaker 2]
No, you can't.

[Speaker 1]
Only the R. And only on an open vowel if the word doesn't have a suffix letter. Only if it ends in A, E, U, E, or...

Oh, get used to it. Say A, U... A, E...

Sorry. A, E... U, E...

Oh. Wala, wala. Bing, bang.

No, no. Isn't there some song like that? Anyway.

It's good to know that little tune because that's the dictionary order. If you can't remember what's the order in the dictionary, first you look up ka, ki, ku, ke, ko. A, E, U, E, O.

That's the dictionary order. If you can't remember the order of the vowels, it's A, E, U, E, O. Wala, wala.

Okay, so, du, la, du, su, pa, la, pa, ru, par. If the word ends in a D... I'll stick this one over here.

Like... I don't know. Let me think about it.

I'm trying to think of a common word that ends in D. Well, this is very common, but... You know, yuh.

Say yuh. Yuh means what? Exists.

In English, we have two different verbs. Exists and is. And is can mean exists.

And is can mean is this other thing. He is good. Or he is.

It's two different meanings. And in Tibetan, when you want to say he exists, you say yuh. When you want to say he is, you say yin.

Okay, there's two different verbs. We'll learn that. So yuh duh means in the existence or something like that.

Okay, so say yuh. Yuh. Duh.

It's the same as what? Yeah, same thing. Okay, so you can either say yuh la or yuh duh.

So you use su after a word that ends in S. You use du after a word that ends in du, in da. Okay?

Got it? To say at that time or in the existence. Now, na is sometimes interchangeable with la.

Na equals la on any word. It doesn't have to end in N. Okay?

For example, you could say du na. You could say oops, pa na. You could say yuh na.

Oops. Get the idea? And then du.

Now I'm going to ask you a question about du. It's a trick question, right? When do you use su after a word that ends in S or sa?

When do you use ru after a word that ends in R or open vowel? Open vowel. When do you use du after a word that ends in D?

So when would you use du? But there is no word in Tibetan that ends with a T. You see?

T never is used. There's only five suffix letters. Ka Sorry, ten.

Ka-nga-da-na-ba-ma-a-ra-la-sa. You're not allowed to use T. Ta never appears as a suffix letter.

So when are you going to use du? Like shintu. Say shintu.

It means really. Okay, shintu. Shintu du-cha-re-da.

He's really bad. Shintu. Okay.

So why is it shintu? This is this cool thing which I didn't teach you yet. We'll put it down here.

There's two letters called secondary suffix letters. Secondary suffix letters. I'll show you the first one.

Say that word. Lek. Have you ever heard that in some sutra or anything?

Sadhu, sadhu, shariputra. Etad, etad, etad. Evam, evam etad.

Kulaputra. Evam etad gambhirayam prajnaparamitaya. Yeah, even in the Sanskrit it's sadhu, sadhu.

Cool, cool. Lekso, lekso. So lek means right on.

Great. Okay. Lekso, lekso.

And you notice the sa is not pronounced. Okay. It's just a silent secondary suffix letter that they stick on sometimes to distinguish it from another word that's spelled without it.

I should give you a better example. Oh, let me change that example, okay? Okay.

Here's a good example. Say, ra. Giku.

Ri. Ka. Sa.

Rik. Ra. Giku.

Ri. Ka. Rik.

Rik. Rik. They sound the same, homonyms, but one is spelled differently.

So you'll be debating in the monastery and somebody will try to trick you, right? Rikimata. Which rik?

You see, you got to ask. You see what I mean? Then you go like this.

How do you spell that? Because he's tricking you, right? Because rik has two separate meanings depending on how you spell it.

So sometimes we add this second suffix letter that doesn't do anything just to distinguish it from the other word. Okay? Got it?

Now in ancient times, there was another second suffix letter and it dropped out of the language. It's gone now. And it was a di.

For example, I'm guessing, okay? I believe this is one. Do you know what shin means?

Gone, right? Gone. Past tense.

I believe this is a good example. It might be a bad example. But anyway, it used to be spelled like that.

There used to be a da on the end of it. And that da used to represent past tense. And in all Indo-European languages, there's some kind of a di also at the end indicating past tense.

[Speaker 2]
One of the online people, he came up with the bistan, B-A-B-S-T-E-N.

[Speaker 1]
That's a good example. That's a great example. Let's use that one.

Thank you. This is the word to teach. And the past tense used to be bistan du.

And then that di dropped off. How do we know it used to be there? I mean, we have old manuscripts that have it in it.

But even nowadays, when you say to teach, you say bistan du. Which means there used to be a di sound at the end of it. It used to end in a t or a d sound.

You get it? That's why that du is there. So you'll see it sometimes.

Like shintu. Like that.

[Speaker 2]
So they replaced it with the tu so that it's not so confusing.

[Speaker 1]
Yeah. Yeah. Yeah.

Du. Yeah. Okay?

It's kind of weird. But you asked for it. Anyway, you should memorize, if you want, for fun in the debate ground.

Ask somebody, give me the seven forms of the laudan. Okay? Give me the seven forms of the universal preposition.

And we're going to see it used in, at, on, above, for, while. Okay? And then you're just going to say what?

Suru radu nala tu. Say suru. Suru.

Radu. Radu. Nala.

Nala. Tu. Basically mean all the same things.

One more time. Suru. Suru.

Radu. Radu. Nala.

Nala. Tu. Tu.

Okay? Seven forms of the laudan. Laudan is the family name.

Laudan means all the things that mean la. Dun means means. Okay?

Alright? Okay? And as we go through tonight, we'll try to pick out laudans.

Maybe for the next couple nights. Then I thought tomorrow, too, I'm going to start, is somebody in the mood to convert the next couple paragraphs into Tibetan script? Tomorrow?

Before Monday?

[Speaker 2]
Yeah.

[Speaker 1]
And then we'll show them as a separate file and when we read out loud together, we'll skip over to the Tibetan script sometimes. And when you get good at that, to frustrate you further, I'll take you to the woodblock. Okay?

Where the dots are all missing and the woodblock is chipped off and na looks like da and ba looks like ba. Okay? I'm not going to take you straight to the woodblock.

We have it on the screen. Better to start you on the computer, Tibetan. And then, which Ken Rinpoche and I invented, okay?

We did the first one with Steve Bergulis. And we we took the kangyur and we took ka and we put it on an overhead projector and we projected it onto the wall and then we put a huge piece of graph paper and then we put dots in each of the boxes that had a letter in it. And then we took the graph paper down and then this lady named Gina Torricelli did the binary for every single box.

So, every single dot for ka. And then we had this special printer and then it would go zhi ta zhi ta zhi ta and it would like hit all the dots for ka, you know? And that was the first yeah, yeah.

And a laser printer was a hundred thousand dollars at the time and there were only five of them in the world and Dell Labs said we couldn't use theirs and it was really funny. But now everybody has it. Okay.

We'll debate a little bit. Uma la yewa mebe eche. There's no possible divisions to Middle Way.

Ta ma du. Be, be, be offended. Ta ma du.

You can always say ta ma du but I warn you. I think Anatole learned you got to know what you're going to say next. You know, you can't just automatically say kids tend to say ta ma du, you know?

And then the guy says, why? And they say, why? Because the first answer is always ta ma du, right?

So, anyway. Uma la yewa mebe eche. You can't divide Middle Way.

Good. Ta, not ta. Ta, first column, ta.

Yeah. Uma la yewa ya ka. You're telling me there's divisions to Middle Way?

Duh. Say duh. Duh.

Shit. Give it to me. Anybody, English?

We had it. Be careful. Huh?

Yeah, the words that express the Middle Way and the Middle Way that's expressed by the words. Okay? So, you can say cik and dun.

Okay, say it. Cik dang. Dun.

Yebe eche. Cik and dun. Cik and dun.

Ma yin pa ta. When you get beat, you just go on. No, it's not.

Okay? Because there's no divisions to the cik form of Middle Way. Okay, to the words.

Ta ma du. O de la yewa ya ka. You're telling me you can't divide the expression of the Middle Way.

Yes. Shit. Oh, good, good, good.

Do den tenju ye. He says there do exist Middle Way expressed as words in the form of do's and tenjus. Ma yin pa ta.

Do den tenju shak yu mebe eche. Nobody can tell you what do and tenju mean. Anybody?

Do and tenju. Yeah, sutras and shastras. Sutras and classical commentaries.

Okay, are the two forms of expressing the Middle Way. Ma yin pa ta. Did I say something?

Rinpoche said, say something. Good. Okay.

So Umajido and Chöchen, the overview of the Middle Way which we're translating. Uma, ma yin pa ta. So I guess it's not Middle Way.

Do den tenju ma yin pe eche. Because it's not a sutra or a classical commentary. Am I right?

Then you just look away like disgusting. No, get back to me when you're ready to say something. You don't look at the guy in the face like you're not good enough for me to look at you.

You're just kind of like... Anybody got anything meaningful to say?

[Speaker 2]
It's based on a classical commentary. Huh? It's based on a classical commentary.

[Speaker 1]
Ah, you can get away with that I guess. Or you can try to argue that it is a classical commentary. I don't know, either way.

But anyway, it's a good debate. You can have a good debate around that. Is it technically a tenju?

If you translated it, would it make it into the tengyur? No. But anyway, okay.

So, do den tenju. Ma yin pa ta, do e tenju shakyi me pe eche. Nobody can show me an example of a sutra which is Middle Way.

Do e wa ta. No, I always come back with... Are you telling me there is one?

And you say, duh. I always reconfirm, like an old fax machine. Sha.

Yeah, good. Good. Yeah.

Heart Sutra. It's a Heart Sutra. Good, good.

But he said genju dusim, right? The longer, medium, and shorter perfection wisdom. Okay.

Tenju shakyi me pe eche. I know you know. Nobody could show me a classical commentary on the Middle Way.

There's no classical commentaries on the Middle Way. Nobody ever wrote a classical commentary on emptiness or the Middle Way. We have it in the debate ground.

Sha. Yeah. We've text them with him.

Okay. Ma yin pa ta, dun gyi u ma me pe e che. There's no divisions to the meaning.

Ma jin me ka. You're supposed to, as a teacher, you're supposed to go over what you went over last time. You're supposed to just bridge from the end of the last class.

That's a Tibetan custom, at least. Dun gyi u ma la shakyi. Ya ya pe e che.

Ya ta. So there is a division of the meaning. Ma jin me ka as the meaning.

Not as the words which express Middle Way. Divisions or not? Are there different types of it or not?

Who is right? Are there or aren't there? Technically, there are not.

Because it's a denju rikki go ne. Nominally, there's three. But really, there's not three.

So you're both right. But anyway, let's say there were three. Sha.

What are they?

[Speaker 2]
Okay. So there's the... I can't do it in Tibetan.

There's the... There's the...

[Speaker 1]
Three. It's just three words in Tibetan. Do you know?

Lam. Yeah. She.

She. She. Lam.

She. Lam. Debu.

Very famous. Say she. She.

Lam. Lam. Debusam.

Debusam. Those three. She.

Sha. What's a she? Foundation Middle Way is what?

What's the real Middle Way that underlies all things? Yeah, the emptiness of all things. Sometimes that's called kunshi in some schools, which is confusing.

Because it means the basis which underlies all things is emptiness. I mean, Kongtro Rinpoche uses that language sometimes. Okay.

Lam. Path. What's Path Middle Way?

Yeah, the direct perception of emptiness. Tonglam. And he was more precise, right?

He said the uninterrupted... Anyway, the direct part. Debusam.

Then we're done. We're caught up. The result Middle Way.

Yeah. Yangde. The nirvana.

Nirvana that you get from seeing emptiness. Okay. So we got like six...

We got five Middle Ways already. We got sutras about Middle Way, commentaries on Middle Way, emptiness as the Middle Way, the perception of emptiness as the Middle Way, and the nirvana you get from seeing emptiness as the Middle Way. Which one is you entering into?

In entering the Middle Way? Which one of these five? Yeah, the second one.

Nice. Nice. Yeah.

Why? Yeah. We're going to enter into that root text on wisdom.

Is it the real Middle Way? Which one of these five is the real Middle Way? He didn't tell us.

He said this is a fake division, and he said this is a fake division. But he didn't tell us which one is the real Middle Way. Which one do you think is the real Middle Way?

I think it's direct perception probably. Okay. We'll get there.

Okay. Let's read this together. Ready?

One... Oh, by the way, those of you who weren't here last week or whatever, I'm giving you clues, okay? This is the Brazilian lady.

How are you? Fly. Okay.

And then this is prenasal. And you always put an N in front of it. Nju.

Okay. And this is lengthen it because the saw is dropping off. What else?

Oh, yeah. This is it's getting cut off because a da dropped off. This means do the high tone.

Because if you say ma, it means mom. If you say ma, it means I got a pussy wound on my arm, okay? You don't want to mix them up.

Yeah, really. I'm not kidding. And then this is low tone.

Okay, ready? Here we go. Drup.

Tsu. La. U.

Ma. Drup. Peh.

Ta. She. La.

Drup. Peh. Tsu.

Nyi. Yuh. Teh.

Sap. Pa. Tang.

Gya. Cheh. Wa.

Nyi. Ki. Go.

Nay. Drup. Peh.

Cheh. Okay, good. Yeah, yeah, yeah.

Yeah, yeah, you got to do the cheh. This whole book is the Ved style. Now, it's kind of forced at the beginning.

Oh, there are six works by Nagarjuna because there's a six collection, you know. And it's kind of dumb, but later it's going to get hot. It's going to be like listening to two guys.

It's going to be like a tennis match. You're going to be like this, you know. Okay.

How many laadins we got in here? There's one. Okay.

It's very common, right? Here's another. Okay.

That's about all the ones here. Okay. So, Master Chandrakirti's work investigates or enters into Arya Nagarjuna's work both from the point of view of the profound side of the teachings and the far-reaching side of the teachings, which are code words for what?

The emptiness teachings or wisdom teachings and the bodhisattva teachings. Okay. By the way, just to keep track of our laadins, which is going to be a theme for the next few classes.

Okay. This la, jugsul la is as for. This la in jugsul la is the English as for.

Tsa she la jugpa is the into here. Okay. So, you already see la, the universal prefix.

It's going to... You got to... If you're going to be a translator of Tibetan, you got to take something before you sit down.

You know? Because your mind just has to float out and pick out of 400 prepositions in English which one it's going to be. You know what I mean?

Okay. It doesn't help you much in knowing what it means. Sanskrit's a lot more precise in that way.

Okay. But that's another story. It has conjugations and...

What do you call those things? Declensions. Yeah.

Declensions. Okay. Here we go.

Oh, let's read it together first. Hang on. See, if someone tunes in on the web and they don't know that I have all these signals, they just think you're pronouncing it right.

Okay. Sapa is a saddle. Sapa is profound emptiness.

So guess how we're starting. Okay. Yeah.

One, two, three. Sa-pe-go-ne-ju-tsu-la-ka-chik. Sa-she-kun-zob-dam-den-dam-pe-rang-shin-ge-par-ma-ten-ching.

Ju-pe-te-ni-ge-par-ten-pe-go-ne-ju-go-ser-wa. Okay, good. Ser means gold.

Or hail, like sera. But serwa means to make a stupid claim. So you want to make that...

You don't want to say he's speaking golden words, okay? He's making a stupid claim. Okay.

How do we say that? Okay, so I'll just read it. Oh, somebody comes along and says, Look, as far as Master Chanakirti's work, entering into...

There's always got to be a justification for somebody to write a commentary. It's considered bad form to write a commentary on an ariya. Like, what have you got to say that's better than Arya Nagarjuna, you know?

And usually there's this thing. Arya Nagarjuna uses it himself. He says, You can paint a house with whitewash, but if it's a cloudless night and a full moon comes out, it gets whiter.

You know, he uses that. But the idea is that, Look, it's already perfectly white, but maybe you could just clarify it for your times, for people in your times. What have you got to add to an ariya?

So he says, Well, somebody says, Well, actually Master Chanakirti had to comment on Arya Nagarjuna because Arya Nagarjuna didn't clearly distinguish between ultimate reality and deceptive reality. And so you get this entering into Arya Nagarjuna's work so that he could enter means, I'll enter into it for you and clarify for you the difference between deceptive reality and ultimate reality. How much of this room is deceptive reality?

How much is ultimate reality? Well, all of it. Depends on who's looking.

Now, let's say, well, who do you mean? Oh, so everything I see in this room is not deceptive reality. Let's say I'm just a normal person.

Let's say I'm a pratyajnana. 100% deceptive reality. So there's no ultimate reality in this room.

I didn't ask who's perceiving. I just said, How much of this room is ultimate reality and how much of this room is deceptive reality? Yeah, they're both here.

How much of this room is ultimate reality? Yeah, it covers the entire room. How many of the objects in this room are ultimate reality?

What's that? Are ultimate reality. None of the visual objects.

Nothing you can see, hear, smell, taste or feel in this room is ultimate reality. And almost nothing you can think about in this room is ultimate reality. So that's like, it gets down to very few things are ultimate reality.

So can we say that the deceptive reality things in this room outnumber the ultimate reality things, like infinitely? I just said that. Yeah, every object, every deceptive reality object in this room has its own emptiness, which is ultimate reality.

Okay, yeah, there's an ultimate reality hanging off on the tail, really, really, of every deceptive reality object here. No, Krishnila is going to get into 18 kinds of emptiness. When?

Tonight? No, like Master Kamashila says 18 types. Is it tonight?

Okay, yeah, and then there's this big, people get headaches. I've seen yoga books. I saw a yoga book from Bihar Yoga School and they attempted to explain these 18, and I'm like, wow, you know.

It's totally, totally like weird. And they're really good. Their school is really good.

On everything else, they're really good. They're really, really good. I have to say that.

They're the best in the world, maybe. But how do you come up with 18 different kinds of emptiness? And then in the end he says, well, there's 18 kinds of objects that they're hanging off of.

That's all. So anyway, did Arya Nagarjuna didn't get this point? He didn't explain this point?

What's going on? Okay, here we go again. Ready?

One, two, three. Slow. Sa.

She. Shin. Tu.

Ge. Be. Che.

Okay, good, yeah. Cool. We got lots of ladans and stuff in here.

Let me see. Here's rik, right? There's that secondary suffix.

If the sa wasn't there, it would mean brain or mind. Because the rik is there, it means type or family. And we don't have any ladans in here.

Oh, I just wanted to show you shintu. Okay, shintu. It means this used to be spelled with a D.

And shintu means what? Extremely. Because shintu nyamba yorida.

He's just crazy. Okay, it's a shintu. And you get like this thing, and you twist in your head, shintu.

And you see a Tibetan, when he's upset, you'll hear shintu like every third sentence. Shintu. Okay, okay.

[Speaker 2]
Okay.

[Speaker 1]
That pretty much speaks for itself. It's dumb to say that somehow the root text on wisdom doesn't distinguish between deceptive reality and... or that you need Master Chandra Giratee to explain how Arya Nagarjuna talked about deceptive reality and ultimate reality because Arya Nagarjuna uses infinite arguments to present emptiness.

Does that necessarily prove that he presented deceptive reality and ultimate reality? I don't know. That's his argument.

Which one? Yeah. Taiyebha means infinite.

And this is going to be an important subject in about within an hour or two, whether tonight or next class. And I'll just give you a hint. There's going to be an argument that people of the Hinayana don't need a lot of fuss about emptiness.

You give them a basic presentation and you leave them alone. But people of Mahayana, bodhisattvas, they just thirst for more proofs about emptiness. They're like, give me another one.

Give me another argument for emptiness. They don't fall asleep in the fourth book jimba class about oh, here's another reason why the car doesn't start with a key. You're like, well, I had enough already, man.

But the bodhisattvas are like, man, tell me ten more reasons why things are empty. And it's the same thing. They all boil down to the same trick somewhere.

Hey, things are not their parts. I mean, until you think of them that way. From their own side or ultimately.

Things aren't one or many. Things don't come from something else or themselves. You know, and you can just think things aren't changing or unchanging.

Things aren't, you know, you can keep going like that, mental or physical. And bodhisattvas are like, give me rikpen namdang thayepa. It's a famous mantra in the debate ground.

Who wants rikpen namdang thayepa? Who wants infinite arguments in proofs of emptiness? Who thirsts for, give me another one, you know?

It's the bodhisattvas. That's what makes you a bodhisattva in this kind of a school. It's very subtle.

Is it from their compassion? No. Is it from a degree of emptiness which the next school down says?

No. It's that they are thirsting. Give me another reason why the car doesn't start in the key.

Okay, so think about that. It's going to come up. Okay, here we go.

This is really cool. I'm glad we got to this tonight. And it's a little long.

I'm going to save it. It will give us like 15 minutes to pronounce it. I have a cup of tea.

Okay, here we go. Ready? One.

Don't forget to roll your R. Which I can't do. Ireland, you guys do it better?

Ra? You grow up with that. I can't do it that good.

I can fake it, right, but I can't do it. Say again.

[Speaker 2]
Yeah.

[Speaker 1]
Yeah. Anyway. I can do that.

It's better. The trick for you other people, don't use your front teeth on your bottom lip. That's how, you know, Westerners make an R.

You know. No, really. If you can't roll an R, it's because you're going like, right, right.

You see? Right. And when you Ra, it's your tongue is back here, retroflexed.

Yeah. Ra. Ra.

Yeah. Quit showing off. Okay.

I tried for years. I couldn't do it. Finally, I learned how to fake it.

I just can't. Okay, here we go. Say Ra.

Ra. Ra. Ra.

Ra. Ra. Ra.

Ra. Ra. Ra.

Ra. Ra. Ra.

Ra. Ra. Ra.

Ra. Ra. Ra.

Ra. Ra. Ra.

du, del, du, mi, rung, wa, la, nge, pa, tem, po, nge, pa, nyi, ki, go, ne, ju, me, jir. Okay, good. You got the tune down.

Somebody, someday, should check that probably great Tibetan writers, we have assonance and consonance in Western writing poetry, like seashells on the seashore is consonance, where you keep using an S sound to make an effect, you know. But if you notice how many high tones he's got here, ten high tone, po high tone, nge high tone, pa high tone, nyi high tone, ki high tone, he's strung together like eight high tones. It gives a feeling in Tibetan.

He's about to reach his cheer, you see. And there's probably some pattern that poets use, like Je Tsongkapa, or great writers, and you could probably distill it somehow. But anyway, if you don't, I can do it sometime.

How many la duns we've gotten here? La dun is very common, right? So here's a la, which here, it's according to our own system.

Are there any more? Here's one. Semtsam du, which means to interpret something as middle way, as mind only.

So it's the as in as mind only. Here's another one. Jal du means not correct to interpret it that way.

It's the to and to interpret it that way. So you get a feeling for how weird it's going to be to try to translate these. Here's another one.

You have to be sure about that la. It's the about. So how many we got here?

The first one means according to. The second one means as. The third one means to.

And the fourth one means about. And they're all the same word. It could have been.

It is actually. You're right. Wow, that's cool.

This is the same one in Bosan Tarcin. Yeah. Which is really taru.

Say taru. Gone to the end. It's very sensitive that you found it.

Well spotted. By the way, I got a news last night that that teacher passed away. Finally, he was very ill.

And I'd like to dedicate these classes to him. He's the one that taught us to pronounce it together in this way. And I'm very sorry he's gone.

Because he had great insight into the New Testament. And the Greek. Yeah.

And how to teach languages. So you should mourn him. His name is.

Yeah. Reverend Father John Dobson. OK.

John Dobson. And he was a priest. And a great New Testament scholar.

Greek scholar. OK. OK.

So taru. OK. There's another one which means two.

OK. So. How do you want to say this?

OK. I'll ask you. There's a thing called rangluk and shenluk.

Say rangluk. Rangluk. Shenluk.

Shenluk. Rangluk. Rangluk.

Shenluk. Shenluk. It's very, very important in the study of Madhyamika.

Rangluk means our side. Shenluk means the other guys. But how do you want to say that in a literary way?

So according to. Well, I like our position. That's great.

OK. That wasn't such a debate. And by the way, I've supplied this whole thing here.

Entering the Middle Way, root text on wisdom. I've supplied those words. Hypertexture is going to go crazy.

In the Tibetan you just say, according to our position, enters. Enters. You know.

And they never give you the rest of the words. And if you don't write them in English, it sounds like gibberish. And sometimes English translations sound like gibberish.

OK. That's why. You have to supply more of the old information in English than you have to do in Tibetan.

OK. So anyway. And this is true.

I'm going to split this. So this is crucial. So it's late.

We're getting towards the end of this class. No. We go to 7.30?

OK. Anyway. It's pretty far along.

And it's kind of warm. But this is crucial. OK.

How does Master Chandrakirti somehow kind of improve on Arya Nagarjuna's presentation on emptiness? How could you do that? OK.

What does he do? What does he say about Nagarjuna's work, Arya Nagarjuna's work, that somehow makes it more clear to us? Why does he get into it?

Well, he gets into it in two ways. He gets into the bodhisattva part of it, and he gets into the emptiness part of it, right? But what does he say about the emptiness part of it that somehow clarifies emptiness for us in a way that Arya Nagarjuna couldn't do or something?

And then you have to think of these two. You have to think of these two. And he's not saying it exactly the same way that Je Tsongkhapa did.

This is 100 years later, almost 200 years later maybe, and it has developed quickly. The thing has evolved quickly. And people have already said, look, it's clear now.

Master Chandrakirti clarified Arya Nagarjuna because he showed eight ways in which prasangika differs from all the other schools, even from salchantika, the next lower Madhyamika school. There's eight ways in which the highest middle way school is different from all the other schools, even the lower half of the middle way school. There's eight unbelievable ideas.

And if you get these eight, you know Madhyamika. If you get those eight ideas, you know them. Holy Lama Sopa asked Geshe Sopa in Wisconsin one summer a while back.

Was it last summer or the summer before? But he said, just teach us the eight from this text, Komparabhsa. And they spent, I don't know how long, a month on it or something.

Yeah, just to get the eight ideas. You see what I mean? And that's a big deal in the monastery.

Do you know these eight? Did you get the teaching? Did you get the lineage on these eight?

It's a big thing. Then you really know what distinguishes prasangika from the rest. So that's how entering the middle way enters the middle way.

Anybody ever ask you, as far as emptiness, how does it enter the middle way? As far as emptiness, you see. Master Chandrakirti finally clarified these eight ways in which the highest Madhyamika differs from everybody else, even the other Madhyamikas.

Okay, got it? That's the first half. Secondly, it was such a tendency for people to think that Arya Nagarjuna was talking mind-only, that Master Chandrakirti came up and said, look, it's not mind-only.

It wasn't mind-only. Mind-only is good. Mind-only is cool, but it's not the ultimate explanation.

Then it takes a lot of work to weed the line, to separate prasangika from mind-only. Do you say that everything is a projection? Yeah.

So you're mind-only. I mean, just that much is so easy to say, right? It's so easy to slip into that second statement, right?

Is everything a projection of your mind? Yeah, so everything is mind-only. The Buddha said so.

Sem-tam-tu. Then it's so easy to slide off the edge there. What's the difference between the way prasangika says you project everything and the way mind-only says you project everything?

And if you can't distinguish that clearly in your mind, you'll get upset at the next nasty person you meet or at the next nasty cold you catch. You see? You'll get upset or you'll get unhappy or you'll be grumpy.

You see? If you can't distinguish between those two... I mean, what I'm saying is that these arguments are not some kind of like philosophic arguments or some dry, dusty thing.

You got to use it the next morning when you meet that person, you know? He's a projection of my mind. Yeah, but there's more to it than that.

You know? He's not just a nasty corner of my mind. Because that's okay.

That helps a little bit. But, oh, but now I can do something about it. And then, oh, it connects to how I treat people.

And then you get into prasangika. You see what I mean? So, then you pulled your bootstraps up from mind-only to prasangika.

Oh, he's just a nasty corner of my mind. But that still is miserable, right? Yeah, but...

But, yeah, he's my projection in the sense that I must have been impolite to him, so now I'll do what Jesus said, you know? Someone smacks you on the face, give him the other half. It's so dumb.

It's so profoundly dumb. You know? Someone blows up your skyscraper, let them blow up your second one.

You know? It's exactly the same thing. It's exactly the same thing.

It's as ridiculous. It's ridiculous. Someone punch you on this side of the face, ask him if he'd like to punch on this side of the face.

It's crazy. It's bad policy, international policy, you know? No, it's bad, you know?

But if you understand prasangika, I'm projecting because I was... I said something bad to someone before. I will...

Jesus, I'll do this Jesus thing, you know? Treat them as your... You know, treat your enemy as your...

What? I don't know. French?

What is it? I don't know. Anyway.

Do you know the enemy? Anyway. Love the enemy.

That's it. It's crazy. I mean, it's crazy.

You should punch your enemy, right? But if you understand prasangika, the only thing to do to a person who's just said something bad to you is with great willpower say something nice back to them, you know? With intense willpower and intelligence, which is the perfection of wisdom.

In that crux of that split second, you are practicing the perfection of wisdom. Otherwise, you're just some blah, blah. You're just some translator.

You know what I mean? In the crux of that moment, someone has said something to you, and then you do perfection of wisdom, you know? I will shut this person down.

I will terminate this person. I like you. I saw you yesterday.

You did such a good thing, you know? And they're like, is it because they will suddenly realize you're a nice person? No.

Is it that they will suddenly become a nice person? No. Is it suddenly that their attitude will change towards you?

No. But you're shutting the faucet off. You're like, hasta la vista, baby.

You know? In six months, you're going to be talking nice to me, you know? Or you'll be out of Diamond Mountain, you know?

They'll transfer you or something, you know? And you're just shutting this person down as you're looking at them. And they keep blah, blah to you, and you're just like turning the faucet, you know?

Refuse to say a bad thing back. It's very Christian. It's very prasangika.

It's very powerful. That's perfection of wisdom. Okay.

That's what distinguishes. And that's not mine only. You see, that's the point of the second.

You've got to get this firm conviction. Don't stop at mine only. It's not enough to say that this whole is a corner of my mind.

It's not enough. You've got to know what to do with it. You see what I mean?

Okay. Here we go. And that's entering the middle way, right?

Where am I missing? Okay, good. Thanks.

Yeah. To get to eight? Quite a ways.

You've got to hang in there. Am I going to skip to the early? No.

You've got to stay here. It's quite a ways in. It's quite a ways in.

But it's all exciting. She'll probably swipe it earlier. We fight over who gets to present something first.

This one actually ends here. But I think it's too much to bite off. So let's see if we can...

That's one sentence. Yeah.

[Speaker 2]
Yeah, yeah.

[Speaker 1]
I'm going to just... Okay, this is going to be nasty. Okay.

Easier way. Yeah, we'll split it there. Okay, ready?

You guys are doing really good, by the way. It sounds quite good, actually. This is a good way to do it.

Father John was right. Okay, but anyway. Here we go.

Start with Brazil, okay? One, two, three. One, two, three.

Sam, pa min, kyé. Kyé tén gyah mess. Min, jun, wá.

Heavy prenasal here. Why? The word before ends in an open vowel.

There's no suffix letter there. It's a, i, u, eh? or oh just hang in there ready to get up after it okay so it's really heavy say Minjune Minjune okay yeah no it's not hard okay and sometimes there's sentences that sound confusing in English because they're poorly translated and sometimes they sound confusing in English because it takes a week to understand it and it's correct I mean it's as correct as you could write it in English and if a Tibetan saw that sentence in Tibetan and tried to read it they would stop for three or four minutes to try to understand it and that's this is that kind of sentence so don't worry here maybe here that's a good idea maybe or do you want to it might be better to do this is that better worse how many people think better how many people think worse oh god this is a problem sleep I know it's not that the a positive is this whole thing between the two

[Speaker 2]
hyphens no it'd be deceptive because yeah because everything between the two dashes in a positive to the word emptiness yeah yeah the two forms is confusing that's nice you like

[Speaker 1]
that that's better yeah I like that okay good I like that that's a nice improvement okay sorry did I miss anything okay by the way just so you know when he when they say form on up it's gonna it's gonna constantly say that and you better know what it means what's the most gross obvious thing in the whole universe now when I said the room the other like about half an hour ago I said how many stuff in the room was deceptive reality what to you the room is 99% visual like you weren't thinking about the smell of the room you weren't thinking about the touch of the brick unless you're a cat with the earth no but most people relate to the visual they were thinking about the colors in the room and the shapes in the room so soup form can either mean visual form or physical matter it has two different Rupa it has two different meanings but the bait the basic thing is from stop you can see and touch on up and what would be the last thing on the list they go further omniscience they always say sook name Namkhyen keep under everything from this microphone on up to the Buddha's omniscience which covers how much stuff everything so everything from form on up becomes a catchword in the monastery for everything yeah it's just another way to say all things so get used to it now we can say all things but it wouldn't be really we say honest to the text you it says from from stuff you can touch and eat up on up to the Buddha's omniscience they're always saying that sook so say sook so okay stuff on up okay all right get used to it okay here we go this is a really nasty sentence if you thought the last time I repaired this many years ago these are suggested repairs we edited I edited this text for the monastery and we're gonna just accept that let's read did we read this no ready we'll read it together let's speed up a little one two okay yeah see every single thing he says is an argument okay like some people you know okay this is really nasty I got a thing on this thing I think we could cut it hmm you're gonna hate this okay well we have to go through this obviously and it's accurate but it's it's touchy okay first of all who believes in foundation consciousness yeah who believes that when someone's being nasty you you're just watching you're not a corner of your own mind and that's a big mind only thing is it false no it's true in a way it's just wrong because it's it's not necessary to say it's a corner of your mind that's all it's just a wording really it is you it's a projection from you whether it's a corner of your own mind or we can argue that the basic idea is the same but anyway to say that there's a that there's a huge horseshoe between me and Anatole and that's just my own my own mind and I'm on one end of the horseshoe and he's on the other end and I'm just watching my toe it's a story of the guy who was there was a ghost watching him every night like the moon would come down to the window and then he looked out the end of his bed and there'd be these two beady eyes looking at him every night and he kept getting scared so one night he like brought a shotgun to bed and when the moon came to the window he saw his two eyes and then he blew off his two toes his big toes you know I mean is that no I didn't mean to be gross the idea was that he's just seeing himself you see under certain conditions he's watching himself and getting scared from himself you know and that's all that's that's his thing about foundation consciousness and then the ability of the mind to know itself in a single moment yeah am I aware of myself in this moment or am I a millisecond behind does it matter etc okay now there's the next school up which is the lower Madhyamika school do they believe in those two things the ability of the mind to know itself in a moment and what's even Oh foundation consciousness they don't believe in them but do they reject them on the basis that they don't have any nature of their own they haven't gotten that far like if you said you know is Anatole just a corner of your mind they say no no he's he's not just a corner of your mind that's a mind only belief but are you saying that because you understand that Anatole doesn't have any nature of his own it's that no no we don't believe that that's that Prasangika thing they think nothing's real they think nothing's true we don't go that far the Anatole works you see I mean like that okay so he has to put that thing in parentheses in there get it for it to be distinguished from the other three and a half schools you have to say it's wrong to say he's a corner of my mind but you have to say that with the understanding that he's not real and then that the lower half of Madhyamika school would bail out at that point of course he's real he works you know I mean okay so you have to have that in parentheses if you're distinguishing the highest highest school from the other three and a half schools you gotta say that whatever that they say everything on the basis of it not being real okay okay cook it okay so really up here he was talking about ideas not being in the mind only school on or wrong ideas being in the mind only school on down here he's talking about wrong ideas being in the lower media lower Madhyamika on down okay he's still only proving the first of these to be careful he's still only talking about the eight he didn't get to this thing about the mind only yet that was really confusing to me we'll talk about it again next time it's kind of late okay but we'll get there don't worry about it now Jeffrey Hopkins did this when I was 20 years old in Dharamsala this guy comes in with his beard and he's like chart this thing all over that I've been there for one week you know and I was like and I

[Speaker 2]
left you know it's like no way you know so don't do that it'll help okay not really I used up like

[Speaker 1]
43 of those things just wore through holes in them big thick cowboy anyway anyway hang on I want to just go back and correct something where did you first mention those eight I will leave that okay okay that's all that's he's just summarizing we'll do one more little piece hang on oh yeah okay doesn't like to go that but I'll give you the text LA line you post it and then you know every just keep in mind okay make yourself a note somewhere when we go back to this paragraph he says how does master Chandrakirti's commentary enter into the ayurvedic root text in two ways what are they no no careful go back further huh yeah yeah emptiness teachings and bodhisattva teachings okay now how does it enter the it through the emptiness teachings yeah there are eight qualities it shows eight qualities that the high school high yes school has that the others don't which means the other three and a half schools got it and then it talks about why this presentation is different from school number threes okay get it so this would be the first debate on Monday ready something like this entering the middle way doesn't enter the root text on wisdom entering the middle way does enter the root text on wisdom no it doesn't because there's not any different ways that it enters the root text on wisdom oh there are different ways in which entering the middle way enters the root text on wisdom oh how many ways to what are the two ways from the profound side of teachings meaning the emptiness side of teachings and the bodhisattva society just now it doesn't enter it through the profound teachings and the far-reaching side of teachings because it doesn't reach it in different ways in the profound side of the teachings oh it does enter it in different ways to the profound side of teachings how many to what's the first yeah it's just eight ways in which the highest school differs from how many others three and a half good okay that's the sexy one I mean that's the one that would like save our minds maybe it would make us real prosangikas and then what's a second way it enters it through their profound teachings yeah it distinguishes this presentation from the third school only from them when we're different from the mind only okay got it okay yeah no he didn't he didn't at all he didn't even mention them yeah it's just a three and a half school or that went a little minority yeah yeah but I'll say one thing think about this this is the guts of this thing is it is the guy who bugs are your projection yeah is he a corner of your mind in a way how can you understand that in a better way that will help you respond to him properly okay and then secondly is the whole book timber deal functionality the emptiness of functionality that's where the third and a half school slides somehow I that's the guts that's the crucial thing you know nothing affects another thing every action we undertake is is meaningless has nothing to do with the result we want it's it's mind-boggling to think that every action I undertook in corporate life for 15 years every decision I ever made had nothing to do with our success nothing to do with the results of the company it's mind-boggling it's the petrol and the guy who fell through the glass door you know it's unbelievable we you know it's one thing to understand that the last guy who bugged you was was part of your mind or your projection that's what I can deal with that but the fact that nothing I do has any result that I intend everything I undertake to cause something to happen has nothing to do with it happens why do I go on like that you know like here I am up here teaching at night after night and I still get out there and use the key you know and somebody asked her why I said no no I gotta get home you know and and then I think the key is gonna start the car I have I believe that you know it's all right take you know I take the minute you know I guess I'm gonna squash so many bugs on the chip last night you know and I'm like no I gotta take NyQuil to get feel better you know and it the NyQuil has no power to help me it's it's could I maybe save a few bugs or could I maybe help some people or but we can't do it so those that's not bad to say that I'm gonna clarify Arya Nargajuna by talking about those two issues that's that's a cool if that's the way you're gonna enter the middle way I'm there if you can talk me into behaving more you know understanding that the last person who yelled at me was my projection that's really healthy for my mind and then going one step further and believing that nothing I do makes anything happen period except how I treat other people that's if you could get me to believe that I might actually change you know you know so that I think that's why he's he's those are his two ways of entering the middle way from the profound side of teachings right okay okay I like that good place to start okay cool how many people made it into a discussion like this tonight you know you have some karma you have some amazing karma yeah you should be happy