Вступление на срединный путь (текущий курс, Аризона), занятие 86

[Speaker 1]
Okay, if a person holds the parts that they have taken birth on at birth are real, if the person holds that the parts that they have taken on at birth are real, then they will be unable to achieve liberation nirvana through meditating on the qualities of being impermanent, suffering, and so on. When they say impermanent, suffering, and so on, what are they referring to? The four ayatruths, and specifically the four aspects of the first ayatruth.

Okay, what's the first ayatruth? Suffering. So it has four aspects, right?

midag dungel tongpa dhagme, say, It's very specific. Impermanent, suffering, empty, and selfless. So what he's saying is, this is interesting, you can meditate on the fact that someone is impermanent, and that they are suffering, for example.

But if you didn't, if you still perceived that person the wrong way, you wouldn't achieve nirvana.

[Speaker 2]
Okay?

[Speaker 1]
Which means they wouldn't be what kind of truths at that point? They wouldn't be ayatruths. Okay?

So, really he's saying the difference between an arya meditating on someone's impermanence, and somebody else meditating on the same person's impermanence, and the results they would get from that. And he's suggesting that if it's really an ayatruth, meaning if you just saw emptiness directly, and then you meditate on these four aspects, you could reach nirvana fairly fast. And if you haven't seen emptiness directly at all, and you meditate on the same things, you're not going to get very far.

Which means that almost every lamrim meditation is useless. Why? Let's do it.

One, two, three. Wait, wait, wait, up or down? Yeah, why?

Because in your mind you said Geshe Michael went crazy. He said lamrim is useless. And then I'm going to say, it is so useless.

Okay, one, two, three. Mita, dunga, soksu, gompe, pume, ngla, chappa, mindokpa, tabu, yinbe, jin. Say mindokpa.

Mindokpa. La with a da under it is a heavy prenatal. And it's even heavier because there's an open vowel in front of it, mi.

It doesn't have a suffix letter. So, mindok. Mindokpa.

If you say mi dokpa, they'll say you're not a cloud of earth. Okay? And if you say mindokpa, it means what?

Yeah. Cannot be stopped. Unstoppable.

Unstoppable. Mindokpa. Okay?

So, here we go. To do the dare tell properly, you have to see what he said just before that. It is so that, and, it is so the case that they won't.

You see what I mean? Won't what? Be able to achieve nirvana.

Okay? It is so the case that they won't because it's just like the case with a, what's true like in tuku? Emanated.

Yeah, emanated. What's pume? What's bu?

Bu means a worm. Do you get why women are called bumes? Think about it.

But all the words for women in Tibetan are derogatory. Kmen means lower birth, which is the one word. And then pume means penisless.

And, so that kind of reflects the culture of India and Tibet on one, in one way. You know? And I suspect that wo-men is something similar.

If I had to guess, I don't know. It might mean lesser man or something. You know what I mean?

I don't know. But, Lama Christi is changing all that. Okay.

And it is so the case that they won't because it's just like the example of a, of a tupe pume. A woman who is emanated. Like from a naga.

Like a naga decides to emanate a woman. Or, you can say, you can say, what do you call it when you produce a false appearance of a woman by magic? I do wo-wo-wo and there's a woman standing here.

A conjured, a conjured up woman. Okay? Of a woman who's been conjured up.

If you take her as real. If you take her as being real. And those of you who care, say ngu-ne-pa.

Ngu-ne-pa. Ngu-ne-pa. Hi, hi, hi.

Ngu-ne-pa. Ngu-ne-pa. Means, it's the colloquial for real.

You know? This, the, you know, the, lu-lu-lu-lopu. Ngu-ne-pa.

You know? Yina means a question, right? The lu- The lu- lopu.

Ngu-ne-pa. You know? Is this a real lu-lopu?

Okay? Is this a real lu- You're asking a question. Ngu-ne-pa means real.

What's lu? Lu- No, this is a French word. Lu is his cookie company.

Lopu means a schoolboy. Lu- Lopu- Ngu-ne-pa means a real schoolboy chocolate chip cookie and not like the Safeway fake ones. Sure.

That's the real. That's the real one. Okay.

La patrie a fruire. Okay. If you take her as being real, okay, and then, and then try to meditate on how she is impermanent, suffering, or any of the rest, which refers to the rest.

Tomba da me. Tomba da me. Okay.

Because we already did the mita dunyo. Okay? Or any of the- If you take her as being real and then try to meditate on how she's impermanent, suffering, or any of the rest, it's not going to- Ari?

Mindopa? Say? It's not going to stop your desire for a pume ngu.

Yeah. For a real woman. That's a very delicate statement, okay?

That's a very delicate statement. I'm not sure it's totally right, myself. I asked you to think about it the whole week.

I'm sure you did. But if I emanate a false woman here, by magic, or I project one with a 3D projector, right? And there's a woman standing.

And I say, meditate on how she's going to be- I always tell people, before you get- Before you make a commitment with a girl, meet her mother. And see what she looks like. Because that's what your girlfriend's going to look like.

You know? And then they're like, no, no, no, no, you know? But that's impermanence.

They're going to look just like their mother. If you stay with them long enough. You know what I mean?

So, if I say, you know, this girl looks beautiful to you, but, you know, think about her mitapa. Think about how she's going to change over time. Then would it lessen your desire for her?

It would. I mean, it would. It already did.

What I just told you, you already cancelled three girls. So, you know, it does. It seems to me to work.

I don't know. But let's see where it's going. We're going to talk about it.

Let's read this together. You ready? Which way are we going?

Why? Because Geshe Michael still doubts. Geshe Michael is still saying in his mind, I don't quite think so.

So, the other guy is going to come back with, Ketut Dhammadhargi said, No, really. That's the way it is, man. Okay, you ready?

One, two, three. Oh, boy. It is so delicate.

There's the shesung bei jie, OK? That's the end of the reason, OK? Three paragraphs later, the end of the reason.

So it is so the case, because we see the following, what do you call, quotation? Yeah. In the chaksam denpido, yeah, the sutra which teaches what?

Yeah, yeah, personal responsibility, chaksam, right? Chaksam says what? Nobody showed up today to make adobe bricks.

Yeah, I'm going to do it by myself. And to survive in the world, you've got to have it, OK? More specifically, I'll save the world, because no one else seems interested, OK?

No one else is really working that hard on it. So OK, I'll do it, all right? OK.

You need that just to be a dharma person anyway, or to make any kind of dharma center, or yoga center. Don't wait for someone to help you, because it's not going to happen, and then you just do it. Then people will come later.

It is so, because we see the following quotation in the sutra on personal responsibility, OK? So you can kind of, on means shows, right? You see what I mean?

In English, that's how we say it. As quoted in, you help me, what's it say? As quoted in siksa, what's siksa?

Clear words. By whom? It's his other commentary on the root text on wisdom, right?

How do they differ? How does clear words differ from entering the middle way, which is a text worth studying? Yeah, siksa is more a word by word.

You notice that Chandrakirti, Master Chandrakirti isn't necessarily giving you all the wording of the root text. He's just giving you ideas, OK? So as quoted in clear words.

In Sanskrit? Prasannapada. OK.

Suppose, for example, take, for example, the reaction that we see in a number of observers as a magician. What do you call it? Conjures up, yeah.

What do you say, as a magician casts a spell. These people see there, see a woman, which has actually been conjured up by the magician. And they, durchakhi sem ke.

Durchakhi sem ke. Yeah, so what do you have here? You have the word sem ke.

What does sem ke mean? It means, it's the word for bodhicitta. But what you have here is a colloquial usage of the same word.

It just means to develop an attitude. So for example, if you wanted to explain to one of your students what sem ke meant, you could go to this quotation. It's like, what was that?

Somewhere in the Hatha Yoga Pratipaka, or somewhere in a text they use pratyahara as pulling the string out of your nose when you're doing that kriya. And they say, pratyahara the string, you see? Withdraw the string.

And that's a common usage of a word that's very important elsewhere for withdrawing your senses from the world. But there you see a real reference to pratyahara. What does pratyahara mean?

It means to pull out or withdraw. And here you get a real sense of what sem ke means. Because this is not bodhicitta.

He's just saying, those people will sem ke desire. So how do you want to translate it? People who's really horny guys, watching a magician who pop, creates a Playboy girl on the stage, they will get desire sem ke.

How do you want to translate it? I, uh, this is also a woman, and they, but give me a colloquial use. I mean, don't make it philosophical.

They feel desire. They feel desire. That's how we say it in English.

We don't say they develop the mind of desire. You know what I mean? Yeah, that's great.

And they are aroused. Okay. Ti, say ti.

Ti means, it's a very specific verb that means what an ivy or a, what do you call it? Climbing plant? What do you call it?

A vine does to a stick. It like, yeah, so that arousal, that arousal binds their mind. It, how do you want?

And then, and then jik shing bak sawa. They get all, flustered is great. Because jik literally means feared, you know, jik jay, bhairava.

They get like almost, ah, you know, and bak sawa means they lose it. What did you say? Yeah, they get flustered.

And they are aroused. And then, how do you want to say? They are tipa, their mind is tipa by desire, you see?

Yeah, their mind gets what? It's gotta be something like taken over. I like entangled.

Yeah, possessed is not bond. Yeah, their mind's thin. I like Michael's thing, possessed by desire, you see?

And they, we need two verbs. Flustered is good. No, I mean, they become blank and blank.

He said almost like, ah, and uh, you know. And, yeah, but no, they already got turned on. This is what happens next.

They get all, ah, you know, they start doing stupid things, like boys do. Flustered and nervous, but yeah, that's okay. Yeah, I like, who said that?

Who did the agitation, good. And they get, their mind's up, they're not possessed by desire, and they get agitated. They get flustered and not agitated.

Which is the, you know, it's supposed to be ironic, why? They're having all these reactions to somebody that doesn't exist, right? Who would do that?

All right, Geshe Michael, your anger and desire, jealousy. Okay, you ready, we'll go. One, two, three.

Ten le lang ne, song te, te song ne kyang. Ku me de ni la, ni du pa yi la che ching. Ni ta pa dang, dung el wa dang, tong pa dang.

Da me pa yi la che na. Da. And then they lang from their ten.

Ten is the same as den, G-D-A-N. Yeah, what's the Sanskrit for G-D-A-N, den? Asana, okay, asana, seat.

So if you ever go to Lama Sheren's, Ganon's class, he's always saying, oh, asana means seat. And in Tibetan, it's translated with ten. And ten is just another form of that.

What's the very most beautiful thing where ten occurs in the whole Tibetan literature is where they say, ten tok chik, say ten tok chik. What's that mean? Didn't come.

In one sitting, but what's it mean? Yeah, somebody says, I'm fed up with all these classes and I'm fed up with all this sadness and I'm fed up and I don't wanna do any more handstands. And I just wanna get enlightened.

So I'm going over to that mesquite tree and I'm gonna ten tok chik. I'm gonna sit down and I ain't standing up either until I die or I get enlightened, period. That's it.

That's called ten tok chik. It's a kind of resolution in your mind, right? I'm gonna do ten tok chik.

I either die there under the tree or I get enlightened. Like that, it's a very beautiful thing. That's the only place you see ten much.

So, and so then they leap from their seats and come to the woman, right? But now suppose that they begin to yi la che. Yi la che pa.

Say again? No, that's yi che. This is yi la che.

It's a verb that means to direct your mind towards something. To bring to mind, that's a good way. That's good.

But now suppose that they begin to bring to mind the fact of how this same woman is mi duk pa. Now, what's du ngao mean? Suffering.

So what's the first duk mean? Yeah, got it? You gotta know that if you're a translator.

Du ngao means suffering, bad. Duk pa itself means attractive. Why?

I have no idea. But you better be careful, right? Because you might say the opposite, okay?

But suppose you're like one of those guys who's like, huh, you know, and comes up to the woman and suddenly they remember the last Buddhist class they had. And they're like, no, I'm supposed to yi la che about her mi duk pa. You know, how she's unattractive, you know?

How she's hideous. You know, strip away her skin. Get, skip away, strip away 12 inches of her skin and see how pretty she is.

Just peel it off. You know, what's half a millimeter under there, you know? It looks like beef, you know?

So bring to mind the fact of how this same woman is, how do you say, repulsive, okay? And how repulsive, I'm going to put a full stop, a big stop there, and you'll see why. And how she is mi duk pa, impermanence.

Here impermanence, okay. And how she is du nga wa, suffering, tong pa, empty, and dogma. Has no name, has no nature of her own, okay?

You have to study the, I was thinking, you know, should we go to Abhidharma and study what the difference between the third and fourth aspects of the First Noble Truth are? And I probably won't do it. But if you keep asking, I might do it.

Okay. So, okay. They got all excited, you know?

And they approached the woman, probably going to ask her for her email address, right? And then, no, and then they suddenly, they remember their last Buddhism class. And they're trying to focus, is she truly going to be like her mom?

Is she truly pain or the source of pain, you know? Is she truly empty of anything of her own nature, you know? They suddenly, they remember their last Buddhist class.

And they try to focus their mind on those qualities of her. Okay, got it? One, two, three.

RIG GI BU DE JI NYAM DU SEM NI DE YANG DRAG PAR SHUG PAR YIN NAM UN TE LOB PAR SHUG PAR YIN What's RIG GI BU? Yeah, oh, son of noble family. Who's saying that?

Who's saying it here? Yeah, you're right, say it louder. Yeah, the Buddha is, this all is being spoken in a sutra.

This is all Lord Buddha addressing one of his disciples, right? And he says, oh, oh, son of noble family. JI NYAM DU SEM JI NYAM DU SEM What's he usually say, like, in a diamond cutter?

I mean, JIG MEH. What's he usually say? She's asleep.

What's he usually say? What do you think? Yeah, what do you think, man?

Oh, son of noble thing. What do you think? MI DE means that person.

Who, what person? The guy who just remembered his last Buddhism class and is trying to focus on this woman in the right way. Okay, what do you think?

Is he YANG DRAG PAR SHUG PAR? Or is he LOB PAR SHUG PAR? What do you think it means?

Is he YANG DRAG PAR SHUG PAR? Or is he LOB PAR SHUG PAR? Meaning what?

But how would you translate YANG DRAG PAR SHUG PAR? Yeah, yeah, is he, yeah, is he headed the right way or is he headed the wrong way? Okay, JUG PAR.

Okay, or LOB PAR, LOB PAR means wrong. Like LOB PAR and YANG DRAG PAR SHUG PAR. Yeah, same.

We would say, does he, let me see. Is he at this point headed in the right direction? NAM means what?

YIN NAM? Or, UN TE you should learn. UN TE is ancient, ancient for, or, or would rather, rather.

Okay, we got Alistair in class finally, so. Or is he rather headed in the wrong direction? Okay, what would you say?

You'd say he's headed in the right direction, right? Hey, let's see. You ready?

One, two, three. SOG PAR CHENG DEN DE GANG BU ME MA CHI PA LA NI DU PAR YI LA CHE CHING MI TAP PAR DANG DU NGEL BAR DANG DONG PAR DANG DAG ME PAR YI LA GYI PAR DI NGON PAR TSEM PAR DE NI LOG PAR LAG SOG How do you spell the verb GSOL? I mean, it should be SOL WA.

It should always be SOL WA, right? CHING GI LAB TU SOL, CHING GI LAB TU SOL WA. But he's misspelled it, right?

You can't have PA follow an L in this verb. You cannot have PA follow an L. It's not allowed.

ROL WA, DROL WA, TOL WA. So it's misspelled, right? Now, it's past tense of SOL WA in the ancient, ancient language.

Say again? It's the ancient, ancient past tense, which like English, how do you indicate past tense in English usually? You add E-D at the end of the word.

So the ancient, ancient Tibetan had a D at the end for the past tense. It was G-S-O-L-D. It was a secondary suffix D.

It dropped out of the written language. The D disappeared from the written language, but its effect remained. So P is required after D.

So he says SOL PA. It's very beautiful. That proves there used to be a D.

See what I mean? And it's what tense? Yeah, now you know it's past tense.

So he said, he offered the following words. And then he offered the following words. O CHOM DIN DE, conqueror.

Suppose a certain person brings to mind how a woman who is in fact, who in fact, MA CHI PA. Chippa is the ancient word for yuppa. Yeah, doesn't even exist.

Suppose a certain person brings to mind how a woman who in fact doesn't even exist is repulsive. You see what I mean? And how she is impermanent and suffering and empty.

And what do we say? And she's been a lax in nature, being herself. How's that?

That person, I would say, is headed in the wrong direction with his ABHID SUMBA. ABHID SUMBA. What's sumba?

What's sundu? Sundu means his efforts, right? So this is the same, ABHID SUMBA.

Like in his, how would you say it as a noun? With his, he's trying to see her as impermanent. He's trying to see her as suffering.

He's trying to see her as repulsive. Yeah, but stronger. Noun.

Endeavor, what's the other one you said? Effort, yeah. Okay, effort.

With his, how do you make it, is it an adjective to make it a strong effort or something? With his heartfelt efforts. Who said?

I like that. I mean, he's actually, he's really trying to see, he's trying not to have this primitive reaction to a beautiful woman. He's trying to respond to her properly and think, oh, she's dying.

She's suffering. She needs my help. I have to save her life, you know?

He's not just thinking, oh, I'd like to take her out tonight, or something like that. You see what I mean? Okay, by the way, how come we aren't having a nice debate right now?

Why are we going through this stuff? What is this stuff? It's the lung in.

Lung rig, okay, got it? He proved already that basically, he basically proved that you had to see emptiness to get rid of your negativities. He proved it with logic.

And then he said, what? Now I'll give you some scriptural quotations if you don't believe me. Like if you're just such an irrational, illogical person, and you want me to just lay some scripture on you, I can do that too.

So he's quoting Lord Buddha. If that's not good enough for you as a Buddhist, you know? Okay, so he's starting with the heavy guns.

He might go later to lighter people, like Arunagarjuna. Okay, so one, two, three. Tomba, tomba, dharmepa, yila, chepa, kayimba, peda, kya, peda, dawa, dawa, jao.

Why isn't it katsalwa? There used to be a D there, okay? He responded, okay?

And the conqueror bespoke. It's that old, katsalwa is that old. You have to translate it that way.

It's ancient, it's ancient, ancient honorific. It's meant to sound like the Old Testament, okay? In the King James.

Okay, and the conqueror bespoke, think of a child of noble family, of certain monks and certain geloma nuns. And certain genyan, lay people with lifetime vows, right? Lay men with lifetime vows.

And lay women with lifetime vows. Think of the ones who, what do you say? They are bringing to mind how chuh, things, which never started and never happened, they are trying to bring to mind how things which never started and never happened, right?

Are repulsive, got it? He didn't say what? What?

He didn't say they are trying to bring to mind how things are repulsive. He made it more powerful. He said, they are turning their mind towards objects which never started and which in fact never happened.

And they are meditating on the repulsive nature of those objects. They are good Buddhists. They are monks, they are nuns, they took lifetime vows.

And they are focusing on objects which never happened and struggling to see that they are repulsive, okay? And they are trying to bring to mind how these things are mitapa, impermanent, and dunyawa, suffering, and tomba, and empty, and have no nature of their own, okay? And lack any, who said that?

That was nice, any nature of their own. All right, and they, that's a pretty big insult for a nun and a monk, right? They are just like some horny guy in a strip show.

They're no better, you see what I mean? They, a magician's strip show, right? They are focusing on, they're like being very good Buddhists and they heard that they're supposed to think that themselves, for example.

So they studied Lama Chisholm's Lamrim and they got all these teachings about seeing themselves as impermanent. So they're focusing on themselves and they're saying, they're giving like the nine reasons for why they're gonna die and the six meditations on that and they're doing all this stuff. But the thing they're focusing on isn't even there, okay?

So how effective can it be? You see what I mean? When a normal person does the first few meditations of the Lamrim, they are focusing on something that doesn't even exist.

How useful can it be? Okay? Yeah, I thought about it, but it's getting to be too many certains.

Let them wonder why we left it out. Okay, maybe it's because there's only one. All right, and the rest are all Aryas.

Okay. One, two, three. Nga ni mi lum po, te dak la lam gong pa yin no, she ni ma te, te dak ni, lo pa shuk pa she jao, she su me shi.

This is very difficult. So I'm gonna ask Ben Kramer to translate it up to yin no. Say nga ni, yeah, mi.

Lum po means fool. Okay, lum po means fool. Yeah, those fools, those people, those fools.

Te dak, those fools. Lam gong pa, lam gong. That they are practicing the path.

Yin no, yin, yeah. I say those people, those fools, are people who are practicing the path. I say that, yin no.

Got it? She mi ma, mi ma. Ma means proclaim, like che dak mawa, va ba shika, ba shika.

Then what's it mean? I don't say. This is Lord Buddha making his proclamation, and it's the word proclaim.

I don't proclaim that these fools are lam gong pa, that they are practicing the Buddhism. Okay? Wow.

You know what I mean? Okay? These monks and nuns, you know, who are meditating on the impermanence of their, they're trying to apply the four warrior truths to themselves.

I don't say they are practicing the path. It's very powerful, right? The fools, and he calls them, he refers to his own ordained people as fools.

Okay? So.

[Speaker 2]
You ordained them.

[Speaker 1]
Ha ha ha. I do not proclaim, right? That these fools are practitioners of the path.

Rather, I say that they are lo par supa, Dwara? Yeah. They are headed in the wrong direction.

They are mistaken in their direction. Yeah, you could say that too. Shesumbichir, did Geshe Michael leave out the shesumbichir?

It's the hypertext, they're gonna go crazy. Huh? It was way back there, three paragraphs ago.

So that's when, hang on one second, let me do one thing. Eh. Eh.

There it is. There's the yinbeichir, five paragraphs ago. It is so the case, okay?

Because, it's just a because. Got it? Okay, what's your question?

What do you want to say about this? Okay. And then what we really have to do is this thing.

WordPerfect had a better way to do this. Cause this is, it saves quoting the whole thing. Why?

Why are we indenting it? Yeah, from where? From a sutra.

The students in the Buddha's time weren't, they were no fools, right? They answered pretty well, usually. Yeah.

My computer's running out of power. You're right. That would be a drag.

You guys have a, the cord's in my bag. But is there any place to plug it in? Thank you.

You ready? Okay. One, two, three.

Nyer-len-gi-pum-pa-den-ba-sung-ne-mi-ta-dun-el-sok-su-gong-pe-tak-tsin-ki-yo-mok-mun-gyo-wa-tsang-min-nyu-pa-yin-ki. This gets a little touchy. What's nyer-len-gi-pum-pa?

What's len-ba mean? To take, what's nyer-len-pum-pa? Pum-pa means the parts of a person, right?

Your body and mind. That you took on at birth, okay? Which you took on at birth.

Okay. Suppose then, that a person believes that the parts of them that they took on at birth are real. And then try to meditate upon the fact that they are, upon facts such as their being impermanent or suffering.

They will not even be able to eliminate the manifest form. They will not even be able to eliminate just the manifest form of the mental affliction which holds these parts to be thought. Permanent or lasting, okay?

What's he saying? Yeah. It's a lower goal to understand that you're gonna die, right?

It's a helpful goal, but it's a lower goal, okay? You do your lam-rim meditations, the very beginning ones, and then you say, okay, I'm gonna die. Therefore, I won't waste my time all day.

I'll do something every day, every undertaking I ever start. Even if it's just cooking a meal or walking across the room, I will not do it unless it has great meaning for saving the world. Because I'm mitakpa.

I just don't have time, you know? I'm not gonna be here. Time goes like that, you know?

Much less sit down and bullshit with somebody for 20 minutes. You see what I mean? I'm gonna, every moment of my life, I'm gonna do something that directly is benefit to other people because it's mitakpa, because I'm mitakpa, right?

So, thinking like that will remove your feeling that you won't die today. Will it remove your feeling, deep down under there, that you have time to walk across the room? Yeah, it won't, okay?

It won't, all right? If you're dembasum, if in the bottom of your heart you think you're real, okay? Like, you can do all the meditation you want, all the lam-rim meditations you want about how you're gonna die today, right?

Will it remove your feeling that you're not gonna die today? Yeah, not if you think you're real. If in the bottom of your heart you don't understand how you're being projected by yourself and your own karmic seeds, you won't even be able to reach that low goal of believing that you're gonna die today.

You see what I mean? That's a very drastic statement, right? It means that all Buddhist practice by a person who doesn't really understand emptiness, maybe even as an Arya, is useless.

It cannot lead to its stated goal. You can never achieve, all those people who said, I'm not going on to the next stage of the lam-rim until I get that one, they never got past the first one. According to this, unless they were Aryas or close to Aryas, you see?

Whatever they said or whatever they felt, they felt like, oh, I have impermanence now. I understand my impermanence now. I can go on to precious human rebirth or something.

And then he would say no. They don't have it yet. They can't even, much less the seed, right?

The bhaktyak. He said what? The manifest form, like it coming in your mind strongly, I will live till tomorrow.

I will live till tomorrow. The thought that you hear in your own head, I will be here tomorrow. I gotta go to the drug, I gotta go to the hardware store in the morning and pick up those nails because I will be here tomorrow.

Still that thought comes up in their mind. Okay? All right?

Yeah. That's one of the beliefs. Okay.

And then try. You're good. Let's go.

One, two, three. DENZIN GYULA DENPE KAZAKI NYELENGI HONPO MITAK DUNGEL SOGSUNG GOMBE TANZINGI NYOMO NGUNGYUR TZAMPONWA UPAINTE TETAR GOMBE SHEPA LOGSHE MAIMBE SHEPA This sentence is mistaken. It's miscarved.

And if we have time, we should go look at the... You have to think of what he wants to say and it doesn't say that, okay? It says, DENZIN GYULA DENPE KAZAKI A person who still holds themselves as being real.

NYELENGI HONPO MITAK DUNGEL SOGSUNG GOMBE If they meditate on the impermanence of their parts to themselves. TANZINGI NYOMO NGUNGYUR TZAMP Even just the manifest form of their tendency to hold that themselves as being permanent. PHONG MI GNU They will not be able to...

They will not be able to eliminate even that. Is that our position? I'll state it again.

Is it our position to say that a person who still holds himself as real and then tries to meditate on their own impermanence will never be able to eliminate even the manifest form of their tendency to think of themselves as permanent? Is that wrong Luke? And then he said, MI GNU PA MA YIN It's not the case that he's not able.

It's gotta be a carving or it has to be a... You're close. It's a response by a kachig.

Or a kachig. It either has to be some guy saying, that's not true. Or it has to be a miscarving.

But it's multiplied. The problem is multiplied by the fact that he gives a wrong reason also. DEY TAR GOMBE SHEPA DEY LOK SHAY MA YIN BAE CHER Because that kind of state of mind in that kind of meditation is a lok shay.

Is it a lok shay? Is it a mistaken state of mind? As he's meditating on...

Yeah. Yeah, it's a lok shay. It's a mistaken state of mind.

Then he said, MA YIN again. He said, it's not a mistaken state of mind. Or else the point above is wrong.

Maybe this is MIN GYI. Maybe it is the case that even if the woman is emanating and you meditate on her impermanence, you can get rid of manifest forms of thinking she's permanent, but not subtle forms of thinking she's permanent. Which do you think he's trying to say?

Yeah, yeah. So the whole second part must have two miscarvings in it. You see?

He probably wants to say... He just said you can't achieve nirvana, right? If you're meditating on the impermanence of this lady, but you don't understand that she's not real.

You see, right? He said that, right? So probably he wants to say, as a clincher he wants to say, you can't even get rid of your manifest forms of thinking about her as real, I mean permanent.

Got it? Unless you see that she's not real. Got it?

So it's gotta be a double carving error? Yeah, it's difficult. Let's see where he goes next.

I'm gonna take it as a double carving error, okay? And yeah, yeah. He said PONG, and he didn't say suppress.

He said eliminate, okay? It's a different word, NEMBA or NEMBA, yeah. Okay, so I'm gonna take it as two errors.

I'll give the scans to somebody who wants to look. I'll give you the scans. You have page number references coming up somewhere?

Maybe you can find some somewhere, I don't know. You can search for a piece in the database and it'll give you the page number it's on. But unfortunately we have a different edition, but anyway, have fun.

Okay. And that's true because, and it is true, still a person, and it is true that if a person meditates on how the heaps, or parts, right, are, right? And it is true that if a person who still has the tendency to hold to things as real in their mind meditates on health, they will still be unable to eliminate even the manifest form of their tendency of the affliction because that, because that particular state of mind, because the state of mind in that particular meditation is still a mistaken mind.

Okay, got it? And I'm ignoring his mayin, and I'm ignoring his mayin. I'm ignoring his two mayins, okay?

And it makes more sense to me. Yeah. Yeah.

Yeah, that's a good point. They will not even be able to eliminate. That even makes it worse, okay?

That makes it worse. That implies that the second should be the opposite of the first. It still doesn't make sense.

Let's skip it and you check the scans because it would just spend a lot of effort on it. It might be some mistake in the Tibetan up here, you know? It could be.

It could be, yeah. It could be. And that would soften the message, you know?

Saying, oh, you could get rid of really gross forms of thinking she's permanent, but you couldn't get rid of any subtle forms of thinking that she's permanent, okay? Which might be what he's saying, okay? It's not as powerful, right?

Yeah, yeah, yeah, yeah. Same problem. I mean, that's why I fudged it at the beginning.

I didn't mention them, right? I was just talking about the impermanence of the lady because what he's saying is if it's part and parcel with the four aspects of the First Noble Truth that you are thinking of her emptiness and her lack of a nature, well, then how could you not think of that when you're examining her permanence? Good question.

His address is Seremei Monastery, Shlasa, 1578. I always say that if I want to lay it on him, you know? It's a good point.

A Mahayana person would say, the tomba and dharmes talked about here are probably rangyatupa et zimba, rangyatupa et toa, empty of being self-supporting, empty of being in control, which is not real emptiness. That's how a Mahayana person, probably, because this is an Abhidharma presentation of the four. Okay, say again?

Yeah, then it'd be some kind of other form of dharme. All right, because the higher schools complained to the Abhidharma school, you don't have a tomba. And they say, we have a tomba, it's in the Four Noble Truths.

In the first truth, we have a tomba. They say, that's not tomba, okay? That's not real tomba.

Okay, got it? Normally, the lower schools are always talking about dharmeva, anatman, and they're not talking about shunya, okay? But they say, no, no, we have a shunya, it's in the Four Noble Truth thing.

And they say, that's not a real shunya, you know? That just means not in control, okay, got it? All right, here we go.

We need snacks by now, this is getting complicated. Anybody? Okay, don't forget that the first word here is shen.

Say shen. And it's not, shen, which means a butcher, okay? Dulpa, kidampa, shenpa means a butcher.

Shen means what? Other, shenyang means moreover, okay? Here we go, one, two, three.

Shenyang, mitakso, chudu, denpa, sune, mitakso, gombe, nyomong, gyurwa, reshi, pamba, deze, daki, karpa, topo, nyamba, na. Stop there. That's moreover.

Examine the case of someone who meditates upon impermanence. Even as they hold the view that impermanence and the rest of the 16 aspects, right, are real, okay? Because of their meditation, they are, reshi?

Say again? Yeah, yeah, the time being. Able to, pang, eliminate the manifest form of certain, I'm gonna say certain from mental afflictions.

That would imply that the error in the text before, you know, that maybe he was saying you could eliminate. Eliminate the manifest form of secrecy. But suppose they, no, eliminate the manifest forms of their images.

But suppose that they think to themselves. But suppose that they then think to themselves, I have, tarpa topo, I have reached freedom, I have attained freedom. If I define freedom here, tarpa, moksha, as nirvana, is that true that they have attained freedom?

Did they eliminate their mental afflictions forever? Yeah, just the manifest forms, and not even forever, and not their mental afflictions. Just for the time being, and just their manifest mental afflictions, okay?

Got it? Who are these guys? He's not talking about the woman being, that they believe the woman is real.

What do they believe is real? They believe that impermanence is real. Got it?

This is different now. We're not talking about the lady anymore. They're doing their meditation on the impermanence of their body.

They went to Lama Tsongkhapa's class, and they are dutifully meditating on the impermanence of their body. Forget how they hold the body to be. Forget that they hold the body to be real.

What are they holding? The impermanence is real, okay? Yeah.

Get this, okay? This is the only brilliant thing I have to say tonight. Get this.

I meditate on my body. I come up with the idea, I perceive finally that I'm going to die, right? I finally get it.

I'm going to die. But what that means to me is that a body out there is going to die, and not a body which is created by my own mental projections. Can I reach nirvana?

Cool, right? I'm misunderstanding the idea of impermanence. I might as well be thinking I'm permanent.

It doesn't matter. It's the same mistake, you see? It's not helping them.

Got it? I'll say it again. You go through all this effort to figure out that you're impermanent.

You've meditated on the Lama for years and years, and you finally decide, you wake up one day, you say, I'm going to die today, I have to get my ass moving. You've achieved that lamrim. We say you've achieved that lamrim.

But your idea of what impermanence means is that out there, that body's going to get, all bodies have to get old and die because the chemicals break down and certain oxidizing of the cells, and you're perceiving impermanence to mean that. You're misunderstanding impermanence itself. Got it?

You think the body's dying because of oxidation of the cells. You don't understand that the body's dying because your karma's wearing out. Got it?

You don't even understand what impermanence means. So you got up and said, I'm going to die today, and you're still fucking wrong. Okay?

No, you got it? Like, they're still, they're still where they started out from, you know? That's why a really great Lama is sprinkling in what?

Even in the first stages of the lamrim. They're sprinkling in emptiness. Like, you're like, stop talking about Nagarjuna already, Lama Kristi.

I had enough of Lama Nagarjuna. Can't we do some lamrim? Sprinkle, sprinkle, sprinkle.

No, you know, like, they are sprinkling in emptiness from the first day. I mean, we even have people now that said, can you come to our country and talk? Yes.

Can you stop talking about the penping? No. Will you talk about something else other than the penping?

No. Are you sure you want to talk about it? Everybody heard the penping.

We don't care. Got it? It's really bizarre.

It means the lamrim. I don't know what it means. Okay.

Okay. This is getting worse. Okay.

One, two, three. De, chi, po, wen, se, kye, wa, len, gye, par, ton, ne, sang, ge, kyi, chan, chub, la, di, ten, ni, ru, we, lo, ta, kye, de, wan, kyi, ngen, song, du, kye, wa, ye, par, dang. Mmm?

What's the difference between chihua and poa? Yeah, they die and they move on. They die and they migrate.

Okay? So, people like this die, begin to migrate, and suddenly see with their own eyes, right, that they are going to have to take a rebirth. What did they think?

What did they just think? Not tarpa toponyam. I got to nirvana.

I got to nirvana. Why did they think that? Because they got rid of their manifest mental afflictions.

They were calm. They were nice. If the traffic didn't get too bad, they never lost their temper.

Manifest mental afflictions were taken care of. They were so mellow from doing breathing meditation for six years. They were so mellow and laid back.

They thought what? Tarpa topo. I got to liberation.

Then they die. Then they get hit by their car. You know?

And then they're like, what's going on, man? And then they start to see that they're going to take a rebirth. And they're like, oh man.

Do they blame themselves? No. And into their minds comes the wrong view that the enlightenment of a Buddha is not something.

Now, you wanted a yi che dwara. Here's a yi ten. It's the same thing.

You tell me. Yi ten and yi che are the same. Che.

You said before it was correct. They believe. Then mi run.

Mi run. Yeah, it's not something you should ever trust or believe in. Got it?

This is Lord Buddha again. He's saying, look, there's people in the world, they do meditation on impermanence, but they don't understand what impermanence is. They misunderstand the nature of dying.

They think it's the body getting old. And they don't understand it's the karma wearing out. So then they misunderstand that, but they meditate on it, that they're going to die.

And then they get chill. They get really chill. Nothing bothers them.

They're like, I'm going to die anyway. My body will oxidize. And they get used to that.

And then people get angry at them. They say, you're stupid, Geshe Michael. You're a fool, or something like that.

And they're like, chill, man. That's cool. And they say, guy, that's cool.

Geshe Michael. Nobody can make Geshe Michael mad. And then Geshe Michael starts to think, na tarpa tob yon.

Oh, I must have reached nirvana. Nobody can upset me. Why?

Because I understood I'm going to die. So I mean, okay, yelling me all day, I'm going to die anyway. So they get very chill.

And then they think, oh, I've achieved some big level. Then somebody hits them with a truck. They're still chill.

Okay, you broke my skull open. I'm dying. No problem.

I knew I was going to die. But then suddenly they see they have to take a rebirth. And they get pissed off.

Like Michael said, they get really irritated. They say, God, all those years, they told me, Lama Chisholma told me meditate on impermanence. I did.

I got it. I woke up every morning believing I was going to die that day. One day I was right.

And I still didn't get it mad. And I was supposed to not take any more rebirth. And then I, what's going on?

Because now I'm taking rebirth. This Buddhism stuff is useless. This Buddhism stuff was all wrong.

Okay. They get this lokta in their head at the moment of death. Not a good time to get it.

Okay, why? It's the karma which will trigger the next rebirth. That's the karma which will trigger the next rebirth.

[Speaker 2]
Okay.

[Speaker 1]
Dei wang kyi, right? And by the power of this wrong view, they take a rebirth in the ngan song, in the lower realms. Yeah, it sounds like it could be that.

Yeah, it sounds like that. Now I'm going to cover the yuppa at the very end for those of you who care. The case which exists, and then drive the hypertexture crazy.

Like, will they be able to look two paragraphs down and find the yuppa? Got it? Okay.

So what they're describing is, they're describing the disappointment that a person feels when they've followed a wrong path, a slightly wrong path for years, and thought they were making some progress. Because that path was not imbued with understanding emptiness. Okay.

And then they get disappointed. And that's more dangerous than anything, because then what happens? They get lokta.

They say, this is all useless. They reject the path itself. So it's almost better if they had never heard of the path.

It would be less bad karma. Right? They reject the path itself.

It's not just unkind to teach a person lamrim without sprinkling in emptiness. You are setting them up to fail later and gain a terrible bad karma of rejecting the whole lamrim. You see what I mean?

When they can't sustain whatever little progress they make, because they misunderstand the person who's impermanent, and they misunderstand impermanence itself. Both of which are like a conjured woman. They don't even exist.

But the impermanence that they're spending their life working on, and the person they're thinking is impermanent in that way, neither one of those exists. So they're just like throwing time bombs in their practice. And they'll fail.

At some point they'll fail. And then they'll gain this wrong view about the practice itself. That's the idea.

Did you have a question, Aidan? Yeah. I mean, Mara would probably really like you to...

I'm sure they're pleased if you fail in your practice. But if you fail and reject the practice, they're even more pleased. Yeah.

Like that's really cool to them. The demons. Let's go...

You ready? Let's see how your accent is with popcorn. One, two, three.

DEN SHI RANG SHIN GYI NE PA MUN TSUNG DUG PA DE SHI NE SUG JI TA WA SHIN DUG TOA SUM PA YIN TE Moreover, it has been stated, if you realize that the four higher truths have been... you are viewing the nature of these four truths just as it... I assume he went like that, okay?

I don't know. I wasn't watching when he wrote it. Okay.

It's been stated that... yeah. So the point, I mean, the whole point you gotta get is this.

Why did they put the four higher truths after the direct perception of emptiness? You know, yeah? You see?

Because you can't really practice them until you've seen emptiness directly. So does that mean we shouldn't do Lam Rim? You know, does that mean we shouldn't do Lam Rim?

No. It's tempting to think that... it's tempting to say that you can meditate about yourself being impermanent before you see emptiness directly, but you won't really understand how to stop that impermanence.

It's tempting to say that. I'll say it again. It's tempting to say, you can go ahead and meditate on your impermanence before you see emptiness, but you won't really know what impermanence means until after you see emptiness directly.

Meaning, you are impermanent because your karmic seeds are wearing out and you haven't reinvested them. You haven't sustained them. You're cruising on old karma.

And so your body's getting older. If you had used your body's vitality as it occurred to reinvest those seeds for that vitality, you wouldn't be getting older. You see?

So really, the only way you can really meaningfully meditate on impermanence is if you already understand how your seeds are projecting your life. Because that's the only time you can do anything about it. But I think he would go even further.

I think he would... well, that's what he's saying. He's saying it's even worse than that.

You will take the impermanence to be something that it could never be. You will think your body's getting old because of hours or because of the change in the chemicals in the body. You will attribute the body's aging to things that have nothing to do with the body's aging.

Like anything that a medical person would tell you has nothing to do with the body's aging. So not only will you not understand how not to age, that's not the point, he says. You won't understand how you are aging.

Got it? It's sad that people aren't understanding how to not age. But it's worse that they don't understand how they're aging.

Got it? They can't even properly appreciate how they're aging. You see?

Much less get out of the aging process. Got it? So they're doubly hopeless.

They're doubly sad to look at. That's what he's saying. Okay?

It's a sad situation. You sit down, you go and study some kind of Buddhism where they're not teaching emptiness clearly or correctly. And they have you doing years of meditation on impermanence of your body.

And by definition you can't get anywhere. You're not going to say anything? Well, I believe a good Buddhist should never use the word...

By definition. Okay, by definition. I got away with it, so that's okay.

All right. Nobody noticed. Okay.

Brandon was sleeping. Yeah, okay. Okay, let's pick up from this.

One, two, three. Okay, good. Drink break.

Do you know what pekyu is? Pekyu? It's a cool word in Buddhism and you don't have it in other...

It doesn't exist in English. It's just a cool word. Pekyu means to withhold your Dharma knowledge in hopes of sustaining your bossness.

Okay? It's like, yeah, I'll give you three initiations, but there's one. You know you're not really ready for that one.

And we'll keep going with these classes that you're paying me for. And you know what I mean? It's like you withhold something because you want to stay in charge.

Pekyu means to withhold Dharma in the hopes of staying in charge. Right? Like, if the students ever learned everything you know, then what would you do?

You know? So, that's pekyu. But this is a...

So, it's a beautiful word to know. I guess it's a mental affliction that could only exist in a culture that had a decent Dharma. Right?

So, but here it's shu-mei-do, the sutra requested by. So, now we know samten pekyu is the name of some guy. Thank God.

Now, why did his mom name him Dharma Chief Meditator? You know, we don't have to deal with that, because it's just a name. Okay?

You know, weird mom. But, you know, when you're translating, it'd be nice to check and see if the Sanskrit was ever identified. Because you'd rather use his original name.

This is a translation of his name. So, it'd be nice to get... You wouldn't call him water from a corpse.

Unboiled water from a corpse. You'd call him by his correct name, which is what? Mako Rochu.

Mako Rochu. This is Geshe Mako Rochu. Unboiled Mako Rochu, water from a corpse.

Nice to meet you. Why did your mom call you unboiled water from a corpse? So, we would like to find the Sanskrit.

We're looking for Mako Rochu right now. And I can tell you, because I was so intrigued by the name, I already checked, and I don't think it's in there. I don't think anybody knows.

What does it tell you about this sutra, if the only way he can identify it is as quoted in Prasannapada? What does it tell you about the sutra itself? It's probably gone.

It's probably lost. We have no... The sutra is gone forever.

People will say that about the 200,000 books in St. Petersburg unless we do something now. And it's not to put a guilt trip on your head or anything. They'll say, as quoted in the ACIP catalog of 2005, last time the book was heard of.

You see? If it's not scanned now, you're going to have lots of books like that. He's cataloged them, 130,000 books, but we have no other record of them.

If those were burned tomorrow, there'd be no other record of them. It would be as quoted in the ACIP catalog. All we have is the author and the guy who described.

We don't know what this book said. Because they were too lazy to put up $10,000 a year to scan them. Anyway.

Okay. I'm not pressuring you or anything. Okay.

Consider the quotation. Consider the words from the sutra requested by... See, now I can just put the Tibetan, which is really lame, Thank you.

As quoted in clear words. How does it go? How does it start?

It's in the Yoga Sutra. To see that which is unclean, impermanent, has no self, suffering and has no self. Let's write them, say them again.

Pure, impure, suffering, and selfless. Yeah. It's in the Yoga Sutra, actually.

The Chinjilogshi, the four asks backwards. It's not just mistaken, it's... what do you call it?

There's a word in English. There's a more literary expression. Antithetically.

Who said antithetic? Yeah. It's antithetically.

It's to view them antithetically. You don't just misunderstand. You don't just don't understand that things are impermanent.

You think they're permanent. You don't just misunderstand them and think they're... You don't misunderstand their suffering, you think they're a pleasure.

Like that, okay? Chinjilogshi. So how are we going to do it?

How are you going to say it? Their mind... this person's...

I can tell you then that this person's mind will be corrupted by the four. Chinjilogpa. Antithetical view.

Huh? You see, it has to be... Oh, diametrically.

Who said that? By the four diametric... Can we say diametric mistakes?

No? Nobody ever said that. Total mistakes?

I like S backwards. I like S backwards. Total mistakes.

I'm going to fake it for now. Polar opposites. Polar opposites.

Uh... You could say mistakes which hold to the polar opposites or something. But anyway.

Backwards view. Backward views. That's okay.

I can tell you then that this person's mind will be corrupted by the four backward views. Okay? And they will never be able to move beyond this cycle of pain.

Impure as it is. Okay? And the Buddha said...

Okay? Sorry? Wait, what?

Oh, yeah. Uh, yeah. Why is he talking to a tantric deity this way?

Huh? Majjusri. He's just a bodhisattva in the sutras.

Okay? He's not a tantric deity. So, Lord Buddha is like telling him...

He's talking to him as if he were just a regular disciple. Which all he was emanating as at the time. Okay?

Uh, I really wanted to debate tonight. And I already had some debaters chosen. But I think it got too late.

And I think it would just be... I don't think... I think...

I think Lama Kristi's class would go really late. Uh, like... So, uh...

I have to get up and do my practice. I don't know what you guys are doing right now. Uh...

All right. We'll do a little one. Okay.

We'll do a little one. But I don't like it. We should try to be on time.

All right. Uh... Okay.

We got to clear a road here. And then I selected two Australians. Maybe I'll throw in a third one.

Nah. Yeah? You want?

Did you ever do one? You did one already. Okay.

So, I'd like Jason and Darcy. Just Jason and Darcy. She's an honorary...

She's an honorary... What's the... So, Ava, remind me to give you the scans.

I'd show you how to find what you want. This is for the recording. Oh, yeah.

Okay. I think Vilma's going to help me. You ready?

Okay. Okay. What's the first thing we do?

Bow. Yeah. Very respectful.

This is the last respectful thing we do. This is still in the scriptures, in the ancient sutras. You know?

You can get rid of your mental afflictions if you just understand that you're not in control of things. We didn't say Tao. We said...

We just made a statement. No, we just made a statement. Why don't you say mayin?

Or you just say no. See, teacher's response to Tao. Okay?

You say... You can say no or you can say mayin. Mayin.

Okay, mayin. So, we check to make sure. RANG RGYA THUG PA STOB NA NYON MONG MA SPANG BA DA NYON MONG MA SPANG BA DA So, it must be the case that you can understand that you're not in control but still not eliminate your mental afflictions.

NYON MONG RANG RGYA THUG PA THONG BA LAS MA SKYE BA DA So, you're telling me that you could never get a mental affliction from thinking you were in control. Good. So, not necessarily the case.

Just because you can get a mental affliction by thinking you're in control doesn't mean that if you didn't think you're in control you could get rid of your mental affliction. Oh, that's a tough one. So...

RANG RGYA THUG PA RANG KYA RANG KYA THUG PA MA YIN PA THUG PA MA YIN PA STOB NA STOB NA NYON MONG MA SPANG BA DA So, you don't get rid of your mental afflictions if you understand you're not in control. LA RANG RGYA THUG PA STOB NA NYON MONG MA SPANG BA DA So, it's not the case that you get rid of your mental afflictions if you do perceive that you're not in control. Good.

Who asked? Yeah. So, you're allowed to jump in from the peanut gallery and that's healthy especially if they're stuck.

So, he said, what kind of mental afflictions? What kind of mental afflictions? SHE RANG CHO CHEN SHE RANG CHO CHEN Let's talk about anger.

SHE RANG CHO CHEN RANG RGYA THUG PA STOB NA RANG RGYA THUG PA STOB NA If you perceive that you're not in control SHE RANG SPANG BA CHEN you get rid of your anger. So, let's just take the example like if someone starts to say, Geshe Michael, you're stupid, right? But I realize that I don't have any control over the pleasant moment.

It's ripening from my past karma. I can't do anything about it. And then if I don't get angry, I don't have a mental affliction in that moment.

So, by understanding that I'm not in control, I got rid of that mental affliction. Say, uh. Uh means, what did you say?

So, if at the moment that someone calls me stupid, if I reflect that I'm not really in control of that moment anymore because it's from my past karma, I will get angry. Because you said, when I said, that if I understood I wasn't in control, I wouldn't get angry, I was wrong. Oh.

So, there's something between not getting angry and getting angry. Uh. No, I'm saying, if I understand that I'm not in control at that moment, I won't get angry.

Yes or no? Duh. Duh.

So, understanding that I'm not getting in control has eliminated my mental affliction. Yeah. Yeah.

Reshik. Say, reshik. Ngön gyurwa.

The manifest form, the gross form, for the time being, pang mey chey. It's eliminated. Pang bata.

So, it's eliminated. For the time being and its gross manifestation, it's eliminated. So, it's eliminated.

Is it a mental affliction? Have I eliminated? Have I eliminated by understanding that I'm not in control?

So, doesn't the view that I'm not in control eliminate a mental affliction? So, I'm going back to you. Rangya thupa mayim pa tog na.

Rangya thupa mayim pa tog na. Nyamong pa mey chey. So, I can get rid of a mental affliction if I just understand that I'm not in control.

Rangya thupa zeyu gyi tong. Rangya thupa zeyu. Substantial and self-standing is explained by Chagyalope Dorje in his Drupada Chemo as referring to I'm in control.

Yim bey chey. Just trust me. Just trust me.

It is. Yeah, it is. There's a driver.

There's a Michael who's running the show. If Michael were cleverer, Ritesh wouldn't have called him stupid. If he had controlled the moment, if he could have, if he had been better in his choice of friends or something, he could have not been, there's external things he could have manipulated and not have this problem.

Okay? No, really. So, Rangya thupa tog na.

Nyamong pa mey chey. So, your original thing is wrong, right? If you do see that you're not in control, you can eliminate your mental afflictions.

Yeah. You can eliminate some, right? So, Rangya thupa dzinpa and denpa dzinpa denpa dzinpa drawa mey wa thag.

There's no connection between thinking you're in control and thinking you're real. Rangya thupa dzinpa Rangya thupa dzinpa dang denpa dzinpa nyi la drawa yu ba. So, there is a connection between thinking you're in control and thinking you're real.

[Speaker 2]
Denpa dzinpa kanday chey yin.

[Speaker 1]
Denpa dzinpa kanday chey yin. What is holding your real mean? Vilma denpa mey wa thag.

So, you're telling me that Vilma's not real?

[Speaker 2]
Let's do it again.

[Speaker 1]
Vilma denpa mey wa thag! DOR THAG! What's THAG?

NGO THAG! This is how you say you should be. NGO THAG!

Denpa mey wa thag. Labda, labda. Labda, labda.

[Speaker 2]
Say something, man.

[Speaker 1]
La. Say la. I didn't quite catch it.

Vilma chey yin. Vilma Vilma chey yin.

[Speaker 2]
Denpa denpa mey wa thag.

[Speaker 1]
Vilma chey yin. Vilma chey yin. Tse mey mikpa mey wa thag.

She cannot... I'm not seeing Vilma right now. With a correct perception.

Oh, Vilma chey yin. Tse mey mikpa thag. So I do perceive it with a pramana.

I do perceive it with a correct perception. So denpa yin pa thag. So she is true.

So even though you perceive Vilma with a normal unaffected perception. Mey wa thag. She doesn't exist.

Denpa mayin pey chey. Because she's not real. So you can exist and not be real.

Ho ho ho. Vilma chey yin. She exists.

And she's not real. Err. Unreal yin pey.

So unreal chey sho. Show me something that's unreal or not real. Show me anything else that's not real.

Alright, let's do two-headed purple elephant. We have one in the car. Err.

Two-headed. Lang chen. Lang chen.

Mar ngun. Mar ngun. Go nyi yo ken.

Let's take a two-headed purple elephant. Unreal yin pey chey. It's not real.

Right? Unreal yin pa thang. Because it couldn't exist.

So a two-headed purple elephant is not unreal because it can't exist. So it's unreal because it can't exist. It's unreal because it both can and cannot exist.

It's unreal because it cannot exist and cannot not exist. And stop. So Arya Nagarjuna was mistaken when he said if you eliminated the four possibilities, you eliminated all possibilities.

Nah. Denpey chen yi karishan. Denpey chen yi karishan.

How do you describe real? Err. We want Darcy to explain.

Rang wang ki dupa. Rang chen yi ki dupa. It exists by itself.

It's what it means by real. Right? Okay.

So, err. Rang chen.

[Speaker 2]
Rang chen.

[Speaker 1]
Mar mu.

[Speaker 2]
Mar mu.

[Speaker 1]
Go nyi yo ken.

[Speaker 2]
Go nyi yo ken.

[Speaker 1]
So our elephant, two-headed purple elephant, is unreal yin pey chey. It's unreal. Right?

As opposed to a normal elephant which is real. Elephant. So there are no elephants.

There are just unreal elephants. Right. So to stand in front of a two-headed purple elephant and to stand in front of a raging real elephant is not, is the same thing.

So it's not the same thing. So there's a difference in their reality. That's not what I asked.

Is there a difference in their reality that would not, make you not want to stand in front of the second kind? Is it the same danger to stand in front of each of them so they don't have the same level of reality? Right?

One's real. One's not real. One can kill you and one can't kill you.

Vilma chey chey. Mewata. So Vilma doesn't exist.

Right? Vilma mewata. Vilma doesn't exist.

Listen. Vilma doesn't exist. Duh?

Oh. Vilma. Vilma chey me mewata.

So I can't perceive Vilma with my normal undrunk perceptions. You can perceive Vilma with normal unstoned, unjealous perceptions. So Vilma is real.

So Vilma is the same as a two-headed purple elephant. Because a two-headed purple elephant is unreal. That she's unreal.

[Speaker 2]
Oh.

[Speaker 1]
So Vilma is the same as a two-headed purple elephant. Yeah. So she's unreal.

And the other thing, it doesn't exist. So she doesn't exist. Because they're the same.

They're both unreal. So her unreality and the unreality of two-headed purple elephant are the same. Okay.

So if Vilma whacks you with this mala in 30 seconds, it's the same as getting whacked on the head by a two-headed purple elephant with a mala. Because they're both equally unreal. I mean, this is where you find out if she really believes this.

Okay, okay, we got it, we got it. A non-existent thing and an existent thing are equally unreal. Good.

So a non-existing thing has a quality of being unreal. So... So...

A non-existing thing can be a Chur. Its unreality is a Chur. And the non-existing thing is a Chichen.

It has the quality of not being real. The two-headed purple elephant has the quality of being real. That quality pertains to the object.

Right. So the object is supporting that quality. Yeah.

The object sustains that quality. It holds that quality. Good.

So Chur Yimba Ta. Yeah. A two-headed purple elephant is a thing.

Good. So a two-headed purple elephant exists. No, it supports a quality.

It's holding up a quality. It's functioning. Not only is it a thing, it's a functioning thing.

It's a functioning thing, not just a thing. Yeah, a non-existing thing is a thing. It's supporting a quality.

It's holding up a quality. Wait, I just asked this. Does it have a quality?

So it's supporting that quality. Right. It's holding a quality.

It's not there and it's holding a quality. Yeah. It doesn't exist and it's sustaining a quality.

I'm just repeating. I did not hold this position. I'm just repeating.

So it's a Chur Chen, right? It's holding a quality. It's a Dharma.

It's holding a quality. You know, holding some quality of its own is the definition of an existing thing. Yeah.

So a two-headed purple elephant is an existing thing. It's sustaining its quality of being unreal. Good.

So all you people have to buy helmets tomorrow. Because two-headed purple elephants might run through the temple. You just said they exist.

[Speaker 2]
They exist. You mean they don't run through the temple.

[Speaker 1]
So even though a two-headed purple elephant possesses its qualities, it can't run through the temple. So it only possesses certain qualities. Like being unreal.

[Speaker 2]
Like being the subject of this debate. Like being the subject of this debate.

[Speaker 1]
Okay. So it's a subject. Right.

So it exists. Two-headed purple elephant. So a two-headed purple elephant is different from the idea of a two-headed purple elephant.

Because we're discussing the idea of a two-headed purple elephant. Because we can't discuss a two-headed purple elephant because they don't exist. Two-headed purple elephant exists.

Outside of the idea of a two-headed purple elephant. Independent of the idea of a two-headed purple elephant. And outside, a two-headed purple elephant that we could corral and lead around the debate ground exists.

It's the idea. Okay. So there's no difference between the idea of an elephant and the idea of a two-headed purple elephant.

Good.

[Speaker 2]
So you could...

[Speaker 1]
So you could... Actually, if you're walking through India, you have to worry that a two-headed purple elephant might trample you. Why not if they're the same level of existence as a real elephant?

Say again? Okay. So a two-headed purple elephant is not a natural physical thing.

Or actual physical thing. Good. So it's not actual.

So a two-headed purple elephant is not an actual physical thing. Okay. To use your own words.

All right.

[Speaker 2]
Actual fact.

[Speaker 1]
So it's not actual.

[Speaker 2]
It's not a physical thing.

[Speaker 1]
Where were we? Okay, last thing. So...

As an object of your... Let's leave the dark here. So as an object of your mind, a two-headed purple elephant may be...

It can't exist as an object of the mind. Can it or not? Just answer it.

Don't think too much. Say what you think. Can it exist as an object of the mind?

A two-headed purple elephant. Yeah. Can it upset you?

[Speaker 2]
Yeah. Yeah, yeah.

[Speaker 1]
Can a person get all flustered by desire for a thing that doesn't even exist? Yeah. Yeah.

So... Can't we say then that that thing that doesn't exist performs a function? Because it inspires desire in somebody.

Right? Or it inspires upset in someone's mind. It can upset a person's mind.

So it's a... Yeah, I think it's fair. Let's say the concept of a...

Of the elephant. The idea of the elephant can... Can upset you.

Even though it doesn't exist. So something that doesn't exist can upset you. So if something performs a function, it doesn't mean that it's a thing.

That elephant... That person you got desire towards that was just an emanation didn't exist. But it got...

It made you frustrated. It got you... It got you flustered.

Right? Yin-Bi-Yin. So in a sense it exists now.

Because it can... You can't... Something can't push something.

Something can't inspire an emotion if it doesn't have any existence. You see what I mean? It has an imaginary existence.

Yeah, good. That's what he's saying. Correctly.

He's saying correctly. So a thing you imagine to exist can upset you. Can we say that anything that upsets you is only a thing that you imagine exists and doesn't really exist?

Can we say that it's a measure of your understanding of an object? That if it can make you upset, you are misunderstanding it. Can we say that if something can upset you, then there's a measure of unreality about that very thing.

In fact, that the whole thing can't exist. That it's entirely non-existent. If a thing can upset you, aside from your imagination of it, but the thing that you're imagining can't exist.

That's a Gakcha. Can we say that? Can you truly get upset if you understand the nature of a thing?

Can a thing make you upset if you understand its nature? Once you figure out that it's you who put the water on the bathroom floor, do you ever really get upset? Some, but not really.

So can we say that anytime you feel a negative emotion, this is towards something which cannot exist at all. That's the irony of our whole existence. There's no end to samsara.

We stopped in cheer. We ended in cheer. So she has to say, with authority.

With authority. So you're saying there is an end to samsara? Shit.

Why? Here it comes, here it comes. Be ready to cheer if they ever get it.

I mean, you know. Let's go. In Tibetan, can I say, help her out.

Say, You ready to cheer? Okay. What did you say?