Классика Алмазного огранщика: Нижний Срединный путь — Анализ зависимости, занятие 42

[Speaker 1]
This book was staring at me. Right there. I said, I know this guy.

Okay, we're on some gangsta acts and we're, he's going to finish pretty early, May 20, 2021, so he'll be one of the first books to come out. Let's start with this debate. Okay, I'm going to just repeat the debate.

That's a Kachignani. Somebody says, saw what they were. So this is a debate about wangbos, indriya, which means powers, and the second one has 22 powers.

And I think some of the interesting ones are, for example, masculinity, femininity. These are considered additional powers of the body. So this debate centers around the word wangbo, which means powers.

And for example, tantric initiation is also called a wang, so it means power. So saw what they were wangbo, you know. If it's the power of pleasant feeling, right?

So here, pleasant feeling is being called a power. Then it must relate to the sense, to the physical senses, physical awarenesses. Okay, kya, it must.

So what's the counterexample going to be? A feeling of pleasure, which is not related to the eyes, ears, nose. Like maybe you're just daydreaming about your girlfriend in high school or something like that.

Okay.

[Speaker 2]
Yeah.

[Speaker 1]
And then he says, he's trying to draw a distinction between dewa and yide. So dewa is more just pleasant pleasure. Even in English, pleasure is often physical.

And then yide means kind of like happiness, but the Tibetan word is the same, sukha in Sanskrit, right? So he says, if you're having pleasure, it's related to your sense organs, sense awareness. And then if you're having happiness, that's related to your mental sense.

Okay, always, he says always. Then it's always dangerous, it's always dangerous to start a statement with always. Okay, that's a way to get in trouble.

Okay, so he took kikenggau. Yeah, Theo, my dog, or me, I don't know. But take the sensation of pleasure in kikenggau's mind, or this could be being, you can translate it in his being, okay.

Wangchen Kogutso, are you telling me it's related to his physical sense organs? Why? Because it is the power of pleasure.

Pleasure, pleasant feeling. Because, and I hate this, I hate this proof. Why?

I hate this as a proof.

[Speaker 2]
Yeah.

[Speaker 1]
Let's take pleasure, it must be related to his sense organs, because it's what I said. It's a really sloppy argument. You're going to have to do something.

Dönä wangchen tso-sen yinpata. Then if you agree that his sense of feeling occurring around his physical senses is the power of pleasure, then it must be, then a physical sense organ pleasure must be tso-sen. Main mind, okay.

So we distinguish between main mind and mental functions. So your main mind has all these different mental functions. But here he's saying, if you say it's the power of pleasure, it must be main mind.

So that's wrong, Luke. That must be correct, okay. And that's where we stopped.

And he's playing on the ambivalence of the word wangpo. Power can mean one of the 22 powers from the second chapter of the Abhidharmakosha, or it could just mean one of the five sense powers. So we're kind of equivocating, we're cheating.

He can't win the argument, because we're using power in two different ways, and he's at the mercy of our whims, okay, how we use it. Okay, so I thought, if you want to, Sugeng, you could go in, you could have an appendix on the 22 powers. It's up to you.

It'll slow you down, but that's kind of what we've been doing. So you want to do that? Okay, yeah.

So I cut it out of, I forget where I cut it out, but we'll find it. Okay, and here's the 22 powers. Let's study them from the Abhidharma, and then we'll go back to the argument.

Okay, so here we go. Please read this first paragraph here. Yeah, anybody have an extra laptop in town, by the way?

Because Ben's laptop died. I have one at home I can bring tomorrow. You have one?

Yeah, okay, good. By the way, if you're feeling hot or cold, it's kind of smushy in here. It's an intimate course.

Okay, nyer is the numerizer for the 20s. So in English you say 22, but in Tibetan you have to say 20 nyer tu, and 30 so tu, and 40 she. And so there's a numerizer.

So nyer is the numerizer for the 20s. So 22 nyer ni, and he groups them into five groups. Okay, so the 22 powers in the Abhidharma are presented in five groups.

Okay, first one, A, group A, tengyi wangpo dun, seven powers which serve as a basis. Okay, then second group, two powers which serve as what rests upon that basis. This is tenchen.

The cup is tenchen, and the saucer is ten. Okay, what relies. Okay, then C, and this is what we're interested in, tsori wangpo nga, the five powers related to feelings.

Okay, then nam jang gi wangpo nga, five powers which relate to enlightenment, reaching enlightenment, purification of the human soul. Okay, and then sakme gi wangpo, sum, three powers which are totally pure, vimala, sakme. Okay, so then we're going to go through those five groups.

Okay, so please read. By the way, his pronunciation is the best in this room, and you guys should pay attention when he pronounces. Now he's going to mess something up.

Okay, go ahead. Yeah, seven powers which act as the support. Okay, seven powers which act as the support.

These are, and here he kind of defines it, powers which function as a support for the continued existence of the mind. Okay, they support the continued existence of the mind itself, and these consist of the five physical powers, okay, which are the eye, ear, nose, tongue, and skin. Okay, and those are the ones we normally think of as power, sense powers.

Okay, are those mental or physical? Could they be main mind? No, they're not mind at all.

Okay, and that's relating back to our argument. Okay, and then the yi wang means, in Buddhism, we recognize six sense organs, the organ of the thought. Okay, so I like to translate yi as thought to distinguish it from mind.

Okay, so the support of the mind. Okay, and then this is unique to the Abhidharma second chapter. It's called sok wang.

Yeah, the life force, and it's called chodang shepa, that which is warm and knows. Okay, something like that, and that's the definition of life. So Abhidharma has a definition.

It's warmth, which is not true because there's cold-blooded reptiles, and awareness. Warmth and awareness is kind of the definition of life in Abhidharma. Yeah, yeah, so that's a power that you won't see elsewhere.

That's unique to the second chapter of the Abhidharma. Okay, okay, it's group B, and please read. Yeah, tenchen yi wangpo means two powers which rest upon the other powers, and the other powers are the support for it.

We had seven powers which are a support for life, five physical powers, then a life power, and a mental power, and now we have what rests upon that, which is your gender. Okay, are you male or female? You have power, and there's interesting discussions about in Abhidharma of people who have mixture.

You know, some people are 70-30, some people 50-50, some people are 100-0. So it's kind of interesting in light of modern discussions of gender that in Abhidharma, they already recognize that there could be any kind of mix between the two, and it's totally accepted in Buddhism. So anyway, tenchen yi wangpo ni, these two powers which rest upon the powers which give life, and these are po and mo.

And so-so tokpa means to think of yourself as male or female. Okay, so-so tokpa, to conceptualize yourself or to feel like you're male or female, these two powers. And tenchen yi wangpo, they make you feel whether you're male or female, and so we split them into the po-wang, the male power, and the female power.

I like to call it masculinity and femininity, okay? And-and even in Tantra, everyone has a mix. And Buddhists are 50-50.

Buddhists are exactly equal. They have full masculinity and full femininity at the same time, which makes them more compassionate, I think. They can understand how people feel.

Okay, group three.

[Speaker 2]
Yeah, these are the classic divisions of feelings into five.

[Speaker 1]
Two physical, two mental, and one between. Okay, so the physical, lu kyi tsong wa, are pleasure and pain. So those words are more in English related to your physical body, although not exclusively.

So I like to use pleasure and pain, which are usually more physical. And then yi kyi tsong wa, mental feelings, which I like to call happiness and sadness or something like that, you see, because it's more mental. But the Tibetan words, unfortunately, are the same.

Okay, so day and day. But they will put yi before the day, which means mental pleasure and mental pain. Okay, so they'll say physical pleasure and pain, and then mental pleasure and pain.

And then tang nyom. Yeah, which here means feeling neutral, neutral feeling. There are three great meanings of the word tang nyom in Buddhism, right?

One is equanimity towards all people, in the four immeasurables, for example. One is karma, which is neutral. And here it means, I don't feel particularly good or bad.

How do you like the pattern of the table? And I'm like, I don't really care much either way. Then there's a famous debate of why they didn't divide tang nyom into mental and physical.

Yeah, and they say, it's just not much of anything. You know, it's not an assertion. It's like, I don't care.

So it doesn't deserve to be split into physical and mental. That's the argument. Okay, you would think six would be a better symmetry.

But they say, come on. I mean, you don't care much. It doesn't matter if it's physical or mental.

So just call it, don't care much. So sometimes feelings are divided into three, and they just say pleasure, pain, and in between. And then sometimes they're divided into five, okay, depending on physical and mental.

And somehow that's important for our debate. Okay, somehow this is important for our debate. All right.

Do you think that, do you know if the Sanskrit had another word to clarify between day and yi day? I don't know. It's probably, word can probably look at a manas, I think.

I think yi is manas, as opposed to chitta. Sem is chitta, and yi is manas, I believe.

[Speaker 2]
Yeah.

[Speaker 1]
Oh no, I meant between day and yi day. Yeah, I mean, they'd have to say something like manasukara or something like that. Yeah, I think.

Okay, category four, please read.

[Speaker 2]
Okay, good.

[Speaker 1]
chumbaa? It's not a D, okay? It's not an English D.

Cha cha? You can move your eyebrows. chumbaa?

[Speaker 2]
Yeah, good.

[Speaker 1]
These are very famous, okay. Namjang means total purification, meaning enlightenment. The five powers of enlightenment.

And these are annang che for $20.

[Speaker 2]
One of the members of the group.

[Speaker 1]
Aiyah! You're disgusting. Okay, he cost me so much money.

In the long run he cost me, I don't know, I had to borrow money to pay him. 680 if I remember. I was in the hospital and I was counting.

Yeah, annang che means member of a group. Member of a group. And these five are a member, are one of the groups within the 37 elements of enlightenment.

Okay, which are 37 famous qualities related to enlightenment. But what's interesting is they're not enlightened yet. Okay, so they can be either enlightened or not enlightened.

They're called the 37 elements of enlightenment, but they can refer to the path, the time of the path. So it's confusing. And these are tempa, faith, sundru, joyful effort, temba, awareness, ting-en-zin, focus, and wisdom.

And these are even found on jor-lam, for example. And they are still called the one below. And these are in the Yoga Sutra.

These are in the first chapter of the Yoga Sutra, right? Shraddha, virya, smrti, samadhi, and prajna? Yeah.

Yeah, so they're a popular subject 2,000 years ago. It helps to date the Yoga Sutra. They were a hot topic around 1,800 years ago.

So people try to say the Yoga Sutra is 30,000 years old or something. But if you know Buddhist philosophy well, you can pretty much date it from the topics. Anyway.

Say again?

[Speaker 2]
1,800 means about Master Vasubandhu's time.

[Speaker 1]
Yeah, yeah, just about that time. I would say a little earlier, like maybe Nagarjuna. So anyway, those are a group of famous five powers.

Now, here we go. Please read.

[Speaker 2]
sakme kyi wangpo sung, chakulam Whoa, whoa, whoa, whoa, whoa. paklam paklam gyi gyukyi gyukye sakpadhang gawe wangpo te kun she chepe wangpo tang kun sepe wangpo tang kun she denpe wangpo te sumo Yeah, these are unique to the Abhidharma, okay?

[Speaker 1]
And we'll get to them in the Abhidharma in about 2035. And they're kind of cute. They're kind of cool.

sakme kyi wangpo sung, the three vimala powers, the three immaculate powers. paklam gyi gyuk which are taken in by the mind stream of a person who's on the Arya path. So it means an Arya.

Arya, at least an Arya. And they don't have any more sakpads. They are free of impurities.

And there are three. Do you want to guess? kun she chepe wangpo No, go backwards.

The power that makes you omniscient. It's the power that makes you Mr. Know-it-all. And then the power of being Mr. Know-it-all. And then the power of possessing Mr. Know-it-all-ness. And these come one after another. The direct perception of emptiness, which is not called emptiness in this school, makes you a Buddha.

And then there's the power that's making you a Buddha, will make you a Buddha, makes you a Buddha, and has made you a Buddha. Something like that. They're kind of cute.

I would say so. But it's a nasty subject. It's a long story.

But I think just the existence of those powers is kind of cool. The power that makes you omniscient. And the power that will make you omniscient, the power that makes you omniscient, the power that made you omniscient, something like that.

But we won't get to that for five years. Then I just listed them separately in the groups so you could see how it adds up to 22. So you've got the seven supports.

You've got the two supported. Then you have the five relating to feelings. Then you have the five which are part of the 37 limbs of enlightenment.

And then you have the three which relate to immaculateness. Now, supposedly that's going to help us with this argument. Actually, I think it doesn't much.

But I like appendices. It's like I could have one out. V says, are you still telling gallbladder jokes?

I said, this is going to be six weeks. Now, is the Tsorwa Dewi Wombo, is the power of pleasure, Tso-Tsem? Is it your main mind as opposed to your Sem-Chungs?

So Tso says Tso-Tsem as opposed to Sem-Chung. Tso-Tsem, Sem-Chung. Tso-Tsem is like the refrigerator mind, the big mind.

And then Sem-Chungs are all the stuff, mustard, ketchup, soy sauce, in the refrigerator. Mental functions. Yeah, forget the Minoli school.

That's just an outlier. So you can't agree that it's Tso-Tsem because Wang-She-Dan, Sem-Chung, Shi-Tun, Yue-Bei, Che. You can be a sense power.

Sorry, you can be a sense awareness, physical sense awareness. And you can still be a mental function. You don't have to be the main mind.

Shi-Tun, Yue. There is something which is both. And apparently that nails the argument down.

Good luck. Let's go on. He'll explain it later in his homework.

Well, I think he's saying, I think what he's saying is Tsor-wa is a Sem-Chung. It's one of the Sem-Chungs. It's not main mind.

It's not that your whole mind is pleasure at that moment. You're feeling pleasure, but you also have attention, intelligence, memory. Other things are going on.

But again, this whole thing is just a mess argument about the word Wang-Bo. He's playing with the word Wang-Bo. And you can't win.

We can do anything. We can keep throwing in Wang-Bos. How about a Tantric initiation Wang?

We could keep messing with the guy forever. Okay, here we go.

[Speaker 2]
Okay.

[Speaker 1]
Yeah, Tsor-wa de Wang-yin-na, if it's the power of pleasant feeling, if it's the power of pleasant feeling, it must be something, a feeling, which occurs in conjunction with the awareness of your physical senses. Pleasure must be related to physical senses. And if it's mental pleasure, which we can call happiness maybe, to just temporarily make up.

For the time being, provisionally we can call it happiness, just to make it clear. You don't usually say, my hand feels happy. You say pleasure.

So if it's happiness, it must be occurring in conjunction with the mental sense, with the mental awareness. And that's kind of what he just said. Pleasure occurs in conjunction with your physical senses.

Happiness occurs in conjunction with your mental sense. Now we've got to come up with a counterexample. Here's our counterexample.

We've got this dog coming again.

[Speaker 2]
He's been telling me, give him some water, they will run for children. One boy number six, they called me, give him some water. Some water, they will run for you.

[Speaker 1]
Yeah, let's consider the power of pleasure in the mind stream of the old dog. Are you telling me it occurs in conjunction with the awareness of your physical senses because it is the power of pleasure? That was his shtick.

He said if it's the power of pleasure, it's connected to your physical organs. If it's the power of happiness, it's connected to your mental organs. By the way, just for Sugeng, when you get to the first part of this argument, he abbreviated deway wangpo.

So I stretched it out for you. So this is soiwa deway wangpo, but he's kind of cheating. He said dewang.

He didn't say deway wangpo. He said dewang. So just be aware it's the same thing.

If you agree that this feeling of pleasure is connected to the physical sense organs, if you agree to that, let me get my little thingamajig. Some people like it. It's really irritating to me.

I don't know. But okay. If you agree that the power of pleasure is always related to the physical sense organs, then go ahead.

Okay. If someone is a person who has awareness of their powers in their being, if a person has awareness of their powers in their being, then they must be a person who has those things in their being. Okay.

So if someone has the power of pleasure in their being, are you telling me they're a person who has those powers in their being, sense powers? Okay. Why?

Because it would have to be tsunden, right? Tsunden is the relationship between tsosem and semchung. All mental functions, like feeling, are associated with the main mind.

You're alive. You have a mind. And part of your mind is feeling.

And part of your mind is attention, intelligence, faith, different things going on. But they're always connected in five senses. What are they?

Wait, wait, go slow down. Yeah, they have the same coloration. Like if you're sad, your feelings are sad and your main mind is sad.

They're colored the same. Second? Yeah, they go on for the same length of time.

When you start thinking about something else, main mind is thinking about something else and the feeling is thinking about something else. Again, they're both relying on the same sense organs. So if you're mad at your husband, the anger and the main mind are resting upon your eyes.

They are aware of the husband through the eyes. They're both resting upon the eyes. Yeah, the husband.

The main mind is focusing on the husband and the anger is focusing on the husband. Yeah, they're both made of the same stuff, mental stuff. Not that one is physical and one is mental.

These are five ways in which the main mind and mental functions are always related. They always share five aspects. Why are we talking about that?

He says, if you have a sense power, you must be using those powers. If you experience the world with a sense power, then you must be a person who uses their sense powers. Who could deny it?

I'll say it again. If you're experiencing the world with your sense powers, then you must be a person who uses their sense powers. Here's the counterexample.

Yeah, ma nge means throws it into doubt. There's someone who doesn't fit that description. They have sense powers, but they're not using them to experience the world because they experience the world through their main mind, which is omniscience.

They don't have to use their ... They can listen with their big toe. It's the famous thing about Buddhas.

They can ... I can spy on what Shinten and Sugeng are saying by putting my foot over there. And it hears.

The toe hears. So they're not relying on their sense organs. Their omniscience is already picking up those karmic seeds opening.

And they don't need to use ... They have sense powers, but they don't use them. Yeah, they ...

I don't know. You debate with him. Tell me what you come up with.

So ma nge means ... Here, ma nge means counterexample. The existence of Buddhas who have sense powers, but don't need to use them to experience the whole world.

Throws ... Ma nge means ... This throws a monkey wrench into the thing.

It's a person who doesn't fit your example. Just because they have sense powers doesn't mean they're using sense powers. I didn't write the book, okay?

You write The Kid of Dunbar-Duggar. That's why your computer broke. Okay.

Send him a letter.

[Speaker 2]
Send him a letter.

[Speaker 1]
Yeah, he's like, why did you have your appendix cut out?

[Speaker 2]
Okay.

[Speaker 1]
Somebody explain the papa to me. Yeah, good. So don't ignore the papa here when you're translating.

And Arya, who is a Buddha. Okay, because they're still Aryas. They still saw emptiness directly.

So you can still say Buddha Arya. But you still have to translate Arya here. Okay, all right.

Go ahead. Yeah. What's this?

Chima means the latter of the two. So not the former, but the latter. So I'll go back and show it to you.

Kyun means it has problems. Damcha is similar to damcik we had yesterday with Seiji's text. And that was a very unique explanation of damcik.

I don't think you'll ever see that anywhere. The tantric word for commitment is damcik, samaya. And his book had an explanation of dam and cik.

And cik means word. You know, a holy word, damcik. But it also means to burn.

So his book said once you make a dam, you should hold tightly to your tantric commitments. But if you break them, you're going to burn in hell. So here's a similar word, damcah.

Here it means your assertion. Damcah means assertion. Chima, your latter assertion, also has problems.

But those are la. Those are easy. It means I'm not going to waste the time to talk about it.

Labo also means weak tea or coffee, which also is called tai jimba, horse piss coffee. So la, I'm not saying bad words, I'm just explaining. La means easy, but in the sense of not thick.

So we didn't put enough milk in the coffee, then it's labo. But in philosophy, it means this is not a big deal. Anyone can figure that out.

Now let's go back and find his latter assertion. It's that any time you have happiness, it must be occurring with the mental sense. So he says that one, who needs to talk about that?

Anyone can see that's wrong. Yeah, I think he's trying to say Buddhists experience happiness in their big toe. Okay, I guess that's easy.

All right, so anyway, this section, which seems a little dumb or confusing or not very important, it's actually very profound. The point is Buddhists are experiencing the world directly through neural things up here, and they don't actually need a physical body. They are aware of everything in the universe inside their own mind, and they don't actually need these instruments that we have to experience the world.

So it's kind of a very profound thing. And I'm afraid he doesn't go much more into it, but he's kind of setting up students for later explanations in the eighth chapter of the Abhisamankara. You're in the, I don't know which chapter.

It's the first chapter, I think. So he's trying to set up the students for the final chapter of the Abhisamankara, where it breaks in verse. The verse becomes double length.

The poetry becomes immense, difficult to memorize. But those are the qualities of a Buddha. So he's kind of preparing the student for the eighth chapter in the first chapter.

I believe yours is from the first chapter. Here we go. Go.

Anybody want to take a shot? But what's nyongja? If something makes you experience feelings, or you have experienced.

Something facilitates you. Is that the present principle or something? No, it's just the object of nyong.

Oh, nyongja. Something which is experienced. As opposed to experience-er, nyongje.

So nyongja, nyongje. Nyongja is what you experience. Nyongje is the experience-er, the state of mind which experiences.

So here he's talking about the thing which is felt. And here you get into a nasty thing about mental functions. What does feelings feel?

You see? And sometimes I like to translate Tsora as the capacity of feeling. Because feelings is what you feel.

You know, you hurt my feelings. You know? You see what I mean?

The English word feeling is a little confusing. Is feeling the instrument which feels emotions? Or is feeling what you feel?

And if it's what you feel, who's feeling? You see? The English word feeling is imprecise.

Is it what you're feeling? Nyongja. Or is it the feeler?

Nyongje. So just be aware that the word is difficult in English. The word feeling is difficult.

And maybe because feelings are so intimate, and we get upset, and we have trouble distinguishing between the upset-er and the upset-ness-er. Here he's being very precise. He says, we're talking about what you feel, which is pleasure or pain.

Okay? But not the instrument of feeling. The feeler.

Okay? The state of mind. So in English it's a little difficult.

And why did he throw in sakche? Somebody take a shot. Yeah, he wants to say, okay, let's cut the Buddha thing.

Let's go back to normal people. Sakche means impure. Not vimala, but samala.

Samala. Having impurity. Okay.

Vimala means no. V is interesting. V-I.

It's related to D-V-I, which means split, division. And that's why two has a W in it. Just for those of you who care.

Meaning divorced from. So vimala means doesn't have. Oh, no, same thing.

Yeah, same thing. Nir means nis, which means nihil in Latin, which means no. Became into English as no, which means not.

So you can say nirmala. Yeah, same thing. Nirvana.

Okay, nisvana, nihvana, nirvana. Anyway. Sakche kisora, you know.

So if something is what your impure feelings are feeling, it must be mental. It must be made of mental stuff. Apparently that's wrong.

Because the other guy said it, it's wrong. Okay, yeah, because it's Sakche kisora. So is it always state of mind that you are feeling, and apparently that's wrong.

Okay, so now we're looking for our counterexample. Because we're too lazy to figure it out ourselves. This is the story of all Buddhist students.

Okay, go. Kigen. Der tal or der tal?

Good, sarcastic. Your tals are always pretty good. Probably when he fights with you, it's awesome.

Okay, I mean, not that you guys are fighting, but okay. Kigen gyal, let's take the old dog. The awareness of his eye, which is holding to lumbo, blue, okay.

So, don't forget main mind and mental function, okay. Your wife, you went away to Arizona, your wife painted the house blue, without asking you, and you came home and the whole house was blue, and you don't like blue, okay. So, you're going to have feelings about the blue.

That's the example here. So, what's he having feelings about? What's he having?

He came back to Singapore and the whole house is, you know, some ugly blue. And the wife says, oh, I thought it would remind us of the ocean. And then, what's the object of the feeling?

The blue, the color blue. Is it mind? No, it's physical matter, okay.

Got it? Because his assertion was, anytime you have feelings, what you have feelings towards is mental, okay. It's bad feeling, good feeling, happiness, sadness, pleasure, pain, okay.

But, what about blue? What about the wife paints the whole goddamn house blue? And you come home and you're like, then your feelings are directed towards blue.

Not the wife. Then she gets blue. Okay.

Okay. Yeah. So, NGON ZIN PA'I KHYAD PA'I RNAM PAR BSHAD PA'I KHOR DU BYUNG BA'I MTHONG The feeling which is, Khor du BYUNG BA means in association with.

It means in the circle with, right? Khor. Like you had Sipa Khorlo, Bhava Chakra, right?

So, Khor du BYUNG BA, Khor du Khyurwa is an idiom that means occurring in conjunction with, okay. So, let's talk about the feeling. What's its nyong ja?

What's it? What is it experiencing in this case? The blue.

Yeah, here. The blue which is the object of its experience, okay. The blue which is the object, the blue, NGON PO, which is Khyurwa, the object, nyong ja, of this feeling.

Okay, let's take that blue. Good, good question. Damn, you're hot.

DENG NYID GRAMMAR CASE. DENG NYID GRAMMAR CASE, yeah. Which the blue, which is the object experience.

So, in Tibetan, you have to say the blue which is as, which is existing as. So, the R is as, and it's an addition to the ja, okay. It's an artificial addition to the ja.

You could have said RU, for example, or LA, which exists as the object experience, okay. So, it's kind of subtle. In English, we don't necessarily have to say it.

We can say which is the object of experience. But in Tibetan, you have to say which exists as the object of experience, okay. But it's a great question.

I was just going to let it go because it's too complicated. Now, somebody give me this great, sarcastic, DED PAO. Oh, DED PAO.

[Speaker 2]
The object blue is the feeling that you assert the power.

[Speaker 1]
Yeah. Are you telling me the blue was thinking about what it has to do today? Okay.

Because according to you, all objects and feelings are mental. Okay. Oh, so the blue is aware.

The blue is like thinking about what's for lunch. It's a very cool DED PAO. Come on, I mean, come on.

Is the blue having a bad day? You know. And he didn't even put a comma there.

He's like, yeah, the blue is like having a problem. What's the matter? Why do you say that?

You're the one who said the object of the feeling had to be mental. And we say it immediately. We don't even get him.

He doesn't get to say a breath, you know. We're like, oh, so the blue is upset, right? Why?

Because according to you, it's a mind. We don't even give him a pause. We go DED PAO, DED CHE.

We don't say DED PAO, DED CHE. We say DED PAO, DED CHE. You know, come on, dumb head.

Okay, all right. All right, keep going. Okay, cool.

DED YOD PA'I PHYIR TE Because there does exist such an object of feelings, you can be upset about blue. It doesn't have to be feelings. And why?

DED DANG, that blue, and KHYI RGYEN RGYALS NGON TSAN MI KHYI RNAM PAR BSHAD PA NYID I'm sorry. This has to be a mental function. So I guess you have to say the feeling.

This day must be the feeling. The feeling about the blue is SUNG DEN, is linked mentally with the awareness of the eye. So the feeling is linked to the awareness of the blue.

So first there's an awareness of blue in the first moment. You open the door. Your wife says, Look!

And you go, and you see blue. And then the next moment you have KHOR DU RGYUR PA'I TSOR BA. Then you have an upset feeling connected with the awareness of the blue.

But in the first instant, when you open the door, it's just awareness of the blue. And in the next instant, there's a feeling about it. But they are connected.

MI KHYI RNAM PAR BSHAD PA TSUNG DEN YIN PA'I KHAR BA ZHIG And KHYI RGYEN RGYALS NGON TSAN MI KHYI RNAM PAR BSHAD PA NYID RGYUR PA'I NGON PO YOD PA'I PHYIR TE There is such a thing as the blue, which is the object of experience of the old dog's visual awareness. Meaning, it is an object of that old dog's feeling. The blue can be an object of feeling.

It doesn't have to be feelings are object of feeling. It could be the blue. You could feel about the blue something.

So what he's saying here is that, Look! There does exist blue as an object of feeling. It doesn't have to be feelings that you feel.

It could be blue that you feel. DE LA NGON PO Now, there's an element in this perception where part of what you're experiencing is blue. CHA CHING means one section of the perception going on is the experience of blue.

What's the other section of the experience going on? There's a perception of blue running parallel with a bad feeling. So CHA CHING here, one part of your experience is blue.

I see blue. But one part of your experience is not blue. What's she doing in her house?

I'm sure it never happened.

[Speaker 2]
Is that starting with 50-50?

[Speaker 1]
I don't think it's a big Swatantrika. I don't think so. He's just saying, Look, be aware that you can have feelings that are directed at the physical world.

And they're not necessarily directed at feelings. You see what I mean? So when you feel something, you could be feeling bad about the blue.

And in that case, 50% of your awareness is blue and 50% of your awareness is feeling bad. Okay.

[Speaker 2]
Yeah. Yeah.

[Speaker 1]
Say again? He's more mixing your perception of blue and your awareness of feeling bad, of upset. The awareness of feeling upset and the awareness of the blue are together.

And then he nails it down with the next section. No, your mental awareness is resting on your physical awareness. Wait, it's coming here.

Do the last part. Ken, sum, ga, tam. What?

Sum means... What's sum? Yeah.

Come on, I was going to ask the question. Sum means three. Like sambal.

Sum means three. Sumpo means all three. Sumpo means third.

And sum, ga means every one of the three. Okay, so sum, ga. When you add ga to a number in Tibetan, it means every one of the three.

Okay, all three. Ken?

[Speaker 2]
Can you repeat sum again?

[Speaker 1]
Sum means three. Three. Sumpa means third.

Sumpa means third. Third. Sumpo means all three.

And sum, ga means every one of the three. It's stronger than sumpo. It's stronger.

When you want to really nail it down, you say sum, ga. You don't say sumpo. Now that's a good question.

That's what I want to ask. Here it says there have to be three factors for this perception of blue. Upset about the blue wall that your wife painted.

There's got to be three factors going on. What are the three?

[Speaker 2]
Yeah, the blue.

[Speaker 1]
Wait, ken means trigger. There have to be three triggers. Okay.

The upsetness is the result. It's not the trigger. So what are the three triggers here?

The blue.

[Speaker 2]
Yeah, the blue.

[Speaker 1]
Your wangpo. Yeah, exactly. The existence of your eyeball is contributing to this problem.

If you were blind, you wouldn't be upset. Okay, so three triggers here. One is the blue.

One is the eyeball, the organ. And then what? Yeah, I'd say that.

No, but I'd say that the feeling is the result, you see, of the trigger. Two of them are easy. The blue is easy.

And you've got to have your eyeball. I'd say perception of blue. I'd say you could say that.

Do it. Awareness that you're seeing blue is a mental thing. Yeah.

Is the sense power... I'll give you the answer. Sometimes the 18 categories are simplified as 12 ayatollahs.

That's the answer to your question. Yeah, they tie the eyeball to the blue as physical. Oh, so that means the consciousness is mental.

[Speaker 2]
Yeah, yeah.

[Speaker 1]
So even the eyeball's activity that we're describing. Yeah. I mean, it's not just...

Activity is a demon duje. Come on, go on, go on. Okay, anyway, good luck.

You've got to identify three factors here. I would say... I would say...

I would say if you're upset about the blue, then we can say three triggers. The color blue, the eyeball, and the awareness of the blue, which is not the upset about the blue. Those three trigger the upset about the blue, okay?

I would put it that way. The awareness of the blue when you first open the door is the trigger for upset about the blue in the second moment. So those are three triggers.

And I like the word trigger used for kin, and I love it for the word link in the 12 links. I think they could be called the 12 triggers. So sometimes I like to use the verb.

When one link causes the next link, I like to say the link triggered the next link. And then you get this chain reaction feeling. You know, like da-da-da-da-da.

It sounds like John Wayne's dog. Trigger.

[Speaker 2]
Horse. The horse, right? Maybe.

Is it horse? The horse is called trigger. I think so.

It was Roy Rogers, anyway.

[Speaker 1]
There's some wisdom that the older people have. By the way, the last thing says, there must be a tell in here somewhere. Yeah, you can't say that the blue was mind, okay?

He's responding to this tell right here. Dare tell. Are you telling me that blue is mental?

Because you said all objects of feelings are mental. So that's what this do refers to. Do goes back to this tell.

You can't agree that the blue was a state of mind. Because you started out saying, all objects of feelings are states of mind. And then we said, no, it's not a state of mind, because it's what it is, which is, again, one of those lazy, illegal reasons.

[Speaker 2]
But how can tsung den not ever be, consciousness is always linked to something physical. It has to be stopped.

[Speaker 1]
It's not saying that the feeling is tsung den with the mumbo. That's illegal. Because mumbo is physical.

So we can't, yeah, link has to be between mental elements, okay? So it's not saying some link between the blue and the feeling. It's talking about a link between the feeling and the awareness of blue.

Okay, got it? And supposedly all this stuff is supposed to make you get less upset when you get home and your kids have redesigned the wall. You're going to remember this class.

You're going to remember this class. No, I mean, the point of studying Buddhist scripture is, trust me, something's going to be different in the house when you get home. And the Buddha put this here for you.

He's thinking, no, but her kids are home, I know. They got two kids at home. They're just the age to repaint the wall.

Okay. Which link are we on, by the way? Nice, dontpa tsorwa, say dontpa tsorwa.

Yeah, so we're making progress. We're over halfway. We're debating feelings.

So we're 7 twelfths of the way through the Wheel of Life. You can tell from the subject how far we are. Cool.

Thank you. You're welcome.