Бетси Грир — Книга 2: Интерлюдия о пустоте, занятие 39

[Speaker 2]
You, you know, smoosh it up and then bake it and cut it into the strips. Like lasagna is the best way to do it because you don't have to cut much.

[Speaker 1]
I'm in, sign me up, I'll do it.

[Speaker 2]
Yeah, right.

[Speaker 1]
That sounds cool.

[Speaker 2]
I've been loving, I've been making whipped cauliflower for lunch every day. I love it. Oh my gosh, it's so much better than potatoes.

It doesn't like stuff you up.

[Speaker 1]
We do a lot of that too.

[Speaker 2]
And it's tasty. Of course, it's the butter.

[Speaker 1]
It is. Since I've been doing this diet for a few weeks and I just crave fats all the time. I'm just like, I just go like after we finish classes, I go and eat peanut butter out of the jar.

[Speaker 2]
Well, that has a lot of carbs, so be careful.

[Speaker 1]
Oh, okay. Good to know.

[Speaker 2]
The better nuts are macadamia nuts.

[Speaker 1]
Ooh, that's what I had today.

[Speaker 2]
Pecans, pistachio. Those are three good fatty nuts.

[Speaker 1]
Okay.

[Speaker 2]
With fiber.

[Speaker 1]
Okay. I don't know how long I'll stick with it, but I'll take the tips. A few weeks is pretty good.

I mean, for me, I feel confident that I can keep going now.

[Speaker 2]
Cool. Well, should I get started?

[Speaker 1]
I think so. Let's do it.

[Speaker 2]
Or should I wait for...

[Speaker 1]
He likes it when we get started. And I think it's good. At least pull it up.

Get everything pulled up. Here. Here's the boss himself.

Hey. Oh, go again. Kit-Kat bars for dinner again?

Chocolate chip cookie. Oh, Nguyen's there? Yes.

I didn't see that. I know. Hi, Nguyen.

[Speaker 2]
Thank you.

[Speaker 1]
Okay.

[Speaker 2]
Welcome to the quiz for class three. And I tried to make this a little easier. Yay.

Hopefully, I was successful. You can let me know. Okay.

Our opponent is not pleased. By KJJ's response to his question about just how it is that an appearance that's merely labeled by thought appears to a non-conceptual sense power. What was it that KJJ...

How did KJJ respond to him? What did he say that our opponent is so displeased about?

[Speaker 1]
I don't know.

[Speaker 2]
Do you remember?

[Speaker 1]
Happy. Do you remember what the question was specifically?

[Speaker 2]
It was this. His question was, how can an appearance that's labeled by thought appear to a sense power that's not involved with thought?

[Speaker 1]
Oh, yeah. That's a good question.

[Speaker 2]
It's just taking in color, shape, decibels, pitch, like that. Remember what KJJ said? It had something to do with a very famous montage that appears in the ACI courses.

[Speaker 1]
Whoa, whoa. I don't remember.

[Speaker 2]
Siri thought I was talking to her. And that's something to do with waving the wand and sprinkling...

[Speaker 1]
Yeah, yeah, yeah. The horse and the...

[Speaker 3]
It is something like, how can you be mislead by a mirage which is not there?

[Speaker 2]
Well, that's what our opponent is saying, but how does KJJ respond to him?

[Speaker 1]
Something about the horse not being able to appear as a horse because it's the magic words that make it a horse, something like that?

[Speaker 2]
Well, what he says is that if it were contradictory for it to appear to a sense power, then it would be impossible for a magically conjured horse to appear to a sense power because the magically conjured horse is just merely labeled by conceptual thought.

[Speaker 1]
Yeah, yeah, yeah. What an amazing conversation they're having.

[Speaker 2]
Right. So do you find KJJ's response satisfying? Like if you were our opponent asking that question, would that satisfy you?

[Speaker 1]
No, I don't think it ends the conversation.

[Speaker 2]
Well, it certainly doesn't end it. But like for me, I was thinking, yeah, I've never seen that particular trick. I've never been sprinkled by magic dust, but I have seen other magic.

And yeah, my sense is worth hold. So yeah, I get that. I get that things can appear wrongly to my sense perceptions.

But but what's why? How exactly? You know, what's going on?

That wasn't made clear by KJJ's response. And of course, he's not finished. I'm not dissing KJJ by any stretch of the imagination.

So our opponent then says, OK, if you're going to respond like that. This is what you have to do. So if you recall from last class, we went through this list of four things that the opponent said to KJJ, this is what you got to do.

So in keeping with the new trend, here are the four. And what I would like is you is you to give me the English and then the Tibetan for the English. And let's start at the top.

So the onus, that's a clue for the first missing English.

[Speaker 3]
Something like, well, then you have to describe.

[Speaker 2]
And yes, perfect. And what's the Tibetan for that?

[Speaker 1]
Onus.

[Speaker 3]
Onus.

[Speaker 2]
No. G is in there. OK, firstly.

KJJ, you have to describe how a physical form appears to a sense consciousness.

[Speaker 1]
Blank of the words for it.

[Speaker 3]
As the basis of the words.

[Speaker 2]
As the basis. And what's the Tibetan for as the basis?

[Speaker 1]
Tenla. Sheila.

[Speaker 2]
Close, sir. Very close. As sheer.

Yeah, perfect.

[Speaker 1]
Sure. Wow.

[Speaker 2]
Nice for it's blank and blank. That's been talking about this blank and blank for like three or four terms now. Do you remember the first word?

No.

[Speaker 1]
My last two paychecks.

[Speaker 2]
No.

[Speaker 3]
Essential nature.

[Speaker 2]
Essential nature. What's the Tibetan for essential nature?

[Speaker 1]
Nomine. There's a few. It gets quiet in these classes.

It's during the homework.

[Speaker 2]
And then it's pair is. Essential nature and.

[Speaker 3]
Characteristics.

[Speaker 2]
Characteristics. Yay. And what's the Tibetan for that?

[Speaker 1]
Ten. No.

[Speaker 2]
Kepar.

[Speaker 1]
Oh, yeah. Features. I mean, in my head.

[Speaker 2]
Yeah. Moreover, KJJ, you have to describe how it appears now. A big clue here is how big this Tibetan area is.

[Speaker 1]
From through some nature of its own.

[Speaker 2]
Yeah. But what's another way of saying that in English?

[Speaker 1]
By definition.

[Speaker 2]
Yeah. As existing by definition. And then what's the Tibetan for that?

As existing by definition. You just were missing a final letter. Oh.

And then thirdly, how it is established by blank and blank. And then another clue is how little these spaces are. For the Tibetan.

[Speaker 3]
By name.

[Speaker 2]
Yes. By name. And what's the Tibetan for name?

[Speaker 3]
Ming.

[Speaker 2]
Ming. Yes. And.

[Speaker 3]
Label.

[Speaker 2]
We've been calling it.

[Speaker 3]
Mental image.

[Speaker 2]
Mental image. Yes. And what's the Tibetan for that?

And then the last one is something that we basically, I think, we're just in. Yeah, we were just introduced to it last class. This new kind of way of thinking.

So how it is defined is the basis of what we.

[Speaker 1]
Perceive?

[Speaker 2]
Well, it.

[Speaker 1]
Belong to that and so. Hmm.

[Speaker 2]
It's a phrase that combines. Two. Words.

[Speaker 3]
What we hold.

[Speaker 2]
What we conceptually hold it to be. And the Tibetan then for conceptually hold it to be is.

[Speaker 1]
I knew it was one of the shens.

[Speaker 2]
Yeah. Hey, good job.

[Speaker 1]
Yeah, you said you promised us.

[Speaker 2]
Hey, someone is answering them all. Which is, you know, something new and exciting. Please give the correct spelling for.

As well as the common misspelling. And then bonus point for the related Sanskrit word for the correct spelling.

[Speaker 1]
Hmm.

[Speaker 2]
So first, what's the correct spelling? Sorry, that's the answer to be.

[Speaker 1]
Oh, that's the incorrect spelling. OK, isn't it? Isn't it that without the ra?

[Speaker 2]
Yes, without the ra. Yeah, and he is with the ra.

[Speaker 1]
Yeah.

[Speaker 2]
Did anyone catch what the Sanskrit word is?

[Speaker 1]
For the correct one?

[Speaker 2]
Yeah.

[Speaker 1]
I did, but now I forgot.

[Speaker 2]
Yay.

[Speaker 1]
Oh, nice. Brilliant. That had to be Oscar.

Let Oscar take the credit. Oh, that was Adam. You said it so quietly.

[Speaker 2]
Thank you so much.

[Speaker 1]
Oh, OK. Thank you. Nice homework.

[Speaker 2]
You got more suffering for us? I do.

[Speaker 1]
All right.

[Speaker 2]
As is my want.

[Speaker 1]
Yes.

[Speaker 2]
I just have to re-share and then figure out amongst all these teeny pictures which one it is.

[Speaker 1]
By the way, those of you who are interested, Beth or Utpala just finished editing the new Medicine Buddha book, which now has both the longer Medicine Buddha Sutra and the shorter Medicine Buddha Sutra. And Aisha found the Sanskrit, which was located in an ancient stupa in Afghanistan and was carved on birch bark, tree bark, in Gilgit Sanskrit script. And it's all converted to our system.

And the book's coming out in a couple of days.

[Speaker 2]
And I also want to give a shout out, because I had two days to edit it, that Rebecca Vinicore and Ella DePas on a very, very early Saturday morning spent five hours of their weekend day off to help me edit. So thank you very much for that.

[Speaker 1]
Cool. OK. Here we go, translation.

[Speaker 2]
Do you want me to read or did we already read them?

[Speaker 1]
Yeah, you can read. And as per custom, Nick will check the first person.

[Speaker 2]
Is it big enough? Can you see?

[Speaker 3]
Yes, it is, Utpala.

[Speaker 1]
It's fine. Can I do, Utpala, can I interrupt you one more time?

[Speaker 2]
Yes.

[Speaker 1]
I know I never interrupt you. We are lucky today to have a lot of guests here in the studio. And I wanted to introduce some of them.

If I can do this. Oh, can you stop sharing your screen for a second again?

[Speaker 2]
OK, everyone sit up straight in there.

[Speaker 1]
Half of them just woke up.

[Speaker 2]
Oh, Nancy Karen. Hi.

[Speaker 1]
Anyway. A lot of people.

[Speaker 2]
Tim, look at all those people. Oh, my gosh.

[Speaker 1]
We are honored to have, especially I just wanted to say that the ALL group, John Brady's team. John Brady's team that finds the ancient books for us. They're having a conference here this week.

And I'm really, really grateful to see them. Emma Lewis, many of you don't know. She's been working for a few years with John, I think.

And she has helped get us access to the important libraries in Mongolia. John Brady just walked in on time, as usual. And John, we're just praising you.

So Emma Lewis. Also, we have Joel Crawford here. Who's the main programmer for the database.

We have Nancy Karen, who's the financial master advisor. Thank you. Emma Sperber, who takes care of a lot of the publicity, especially the nice newsletter that comes out.

Thank you for that. Thank you. Stina Kasica, who first helped to locate the grants and the books and everything else.

Where is she? Stanley Chan and Allison Jones have also, they're in China. Sorry, Classic Soft Power Group in China has done a lot of visits to Mongolia to see the library and see the ancient books.

And they've given a lot of, a huge amount of support to ALL. So I'd like to thank them. And if we don't have them, we don't have anything, okay?

If we don't have ALL, we don't have anything. And Grandpa is extremely critical about this kind of work. As some of you know, I could complain about any small thing.

And I've been using the database a lot recently for different programs. Especially for the translation of Adam's book, which is a 640-page book on Buddhist logic, and his first book. And I used the database from Mongolia heavily.

I used it like all day for like a month. And I didn't find any errors. And I'm very, very whiny about errors.

I hate mistakes in the data. And I'm very happy to point them out anytime. And I have to say, I was flabbergasted.

That means pleasantly surprised. And I don't know how you do it. But I'm extremely grateful.

And the mixed nuts are extremely grateful to you. And good job. That's why we have data to read right now.

Okay. Next question.

[Speaker 2]
Yeah. Okay.

[Speaker 1]
Okay, good. So, tsen gyi normally means what?

[Speaker 2]
Definition.

[Speaker 1]
Yeah. And here it doesn't mean that. It means the characteristics.

Because it goes on to speak of the three characteristics of the...

[Speaker 2]
Mind-only school.

[Speaker 1]
Mind-only school. And basically, the mind-only school says there's only three kinds of things in the universe. Shen wongs, changing things.

Things that come from causes. They are called other-powered because they depend on their causes. Okay.

They rely on their causes. So, they're called other-powered. Powered by other.

Shen wong. And then there's all the... Especially the wrong ideas we might have about things.

Like gag ja, right? So, to believe that the pen comes from the pen side and not from my side. That's called kun tak.

Which means sort of a creation of your mind. Okay. We call here a construct of the mind.

It's a fake construct. By the way, there are some real kun taks. You know, for example, takpa things.

Unchanging things in the mind-only school are considered real constructs. Constructs that are correct. But mainly here, I emphasize...

By the way, that's going to be important later. And then yong su dupa, which means sort of something which covers all of reality. Which means everywhere in this room, every single thing in this room, has a quality of not coming from its own side.

So, every object in this room, including the thoughts in this room, are all... They don't come from their own side. And they have that kind of emptiness.

And that's called yong dupa. And they phrase it as an equation. Take all the changing things in this room.

Kind of subtract all our wrong ideas about them, that they come from their own side. And you kind of come out with emptiness. Okay?

It's kind of like that. So, this is a general question in the mind-only... We're covering the mind-only school's understanding of emptiness in Utpala's book right now.

Which is a very, very famous book. And by whom?

[Speaker 2]
I'm sorry. Are you talking about where this quote comes from?

[Speaker 1]
The book I'm working on. Yeah. Comes from K.

Dripje.

[Speaker 2]
Yeah, K. Dripje.

[Speaker 1]
Is this a quotation from the yoga chapter?

[Speaker 2]
No, it's from Mahayana Sangraha.

[Speaker 1]
Which is one of the main ancient Indian books about which the mind-only school was built on.

[Speaker 2]
This is from the second chapter, apparently.

[Speaker 1]
Yep. And then, so if you want to divide all the stuff in the universe, there's changing stuff. There's stuff that's just a construct of your mind.

Could be fake, could be real. And there's the lack, the emptiness of self-existence in the universe. If you wonder how to regard the characteristics of all things, they are condensed into three types.

Characteristic change, characteristic constructs. Yep, good. Next paragraph, please read.

I think Dr. Kramer is checking.

[Speaker 2]
Yeah, good.

[Speaker 1]
What is the characteristic of changing things? It is disordered perceptions, encompassed by the misconceptions, panicks, concerns, curiosity. That's good.

So he's emphasizing that the changing things in the world, or the things in the world that are caused by other things in the mind-only school, are caused by the seeds in your, what we call, foundation consciousness. We like to call it the refrigerator that holds your seeds inside your brain. And most of, almost, well, he says all changing things in the world are popping out of seeds in your mind.

And in the mind-only school, because they're called mind-only, more of the objects in the world than we would say in other schools are actually images that are popping out of seeds in your mind. When you see blue, for example, you are seeing an image, or a reflection of blue coming out of seeds inside your own mind. There is no outer object called blue, according to them.

And then there's a suitcase in your mind where all those seeds stay. That can be called foundation. Sometimes they're called storehouse consciousness, kunshi.

And inside of there are all the seeds. And the important thing here in this treatment by Master Sangha is that he's calling that number, shepa, he's calling the refrigerator yan dapa mayin. What does that mean?

Yan dapa mayin.

[Speaker 2]
Impure.

[Speaker 1]
Yeah, there's something wrong with it. It is flawed. The place where all seeds are stored for your world, the place itself is flawed.

There's something wrong with the place itself. It's somehow impure. And kun tope dupe nabarikpo.

It involves perceptions that are also polluted by some kind of imagination of things existing outside, for example. So, first of all, it's flawed in the first place. And it's responsible for a lot of bad ideas, especially that things might exist outside of your mind.

Okay. So, in this section, more than in words text, for example, kunshi is being presented as something negative, something flawed. And then someone mentioned the other day, well, there's another consciousness accepted by the Mind-Only School, a seventh one, or an eighth one, called nyunyi.

And isn't that the bad guy? Why is foundation consciousness or storehouse consciousness being described in this section of this book as the bad guy, when the real bad guy is a separate part of your mind which misunderstands your storehouse consciousness? Okay.

So, the guy who misunderstands how the seed makes blue coming out of the storehouse consciousness, there's a separate part of your mind which looks at the storehouse consciousness and thinks that that's not the way things are. And then this one is called bad thought or negative consciousness. So, somebody in the class the other day said, Geshe-la, why are they painting the storehouse consciousness as being polluted or dirty or something when it's the separate consciousness that looks at it and misunderstands it that we all agreed is going to be called negative consciousness?

This is negative in the sense of it looks at the kung qi and misunderstands it. Kung qi itself, the storehouse itself, is impure because it creates so far. That's kind of a big thing.

All the pain in the world, all the suffering in the world, the bombing that went on today, the death that resulted today, that's all coming out of kung qi. So, in that sense, kung qi is a bad guy also. So, could you live without a kung qi?

Could you? Yes. Could you dissect it out?

We've got to talk about that. All right. Okay, next paragraph.

And who's going to check you? Adam, are you there? I know you have a bad cold, but that's the time when you need extra good seats.

I agree.

[Speaker 2]
I agree. So, you keep saying, repeated here.

[Speaker 1]
And it's a kind of a new word that we haven't had a lot. It's going to be abbreviated to nam rik, and it kind of means a false impression. Okay, here.

It also means the mind in general. So, it's very confusing here. And especially in the mind-only school, sometimes, though rarely, the mind-only school is called the nam rik school, the mental school.

But that's not what it means here. Nam rik here means like some kind of distorted perception. Okay, and the object of the distorted perception.

Okay, both the distorted perception and the object of the distorted perception are kind of blended together into the word nam rik. And we're going to have a long list of nam riks here. Okay, number one.

There's your body. Okay, distorted perception of your body. Distorted perception of the person who possesses the body.

Yeah, distorted perception of the profound. And we don't know what that means yet, because it could mean a hundred things.

[Speaker 2]
And guess what? I added this because of this.

[Speaker 1]
Yeah, I'm not sure it's that crunchy, but let's say that for now. I think you're okay. And then you're talking about a near word, chepa chawa, means objects that are experienced, or objects that are the, what do you call that?

The scope of activity. They are the scope of activity. Chepa means to act.

That's the chepa in Chanjusenbe chepa la jupa.

[Speaker 3]
Entering the way of the bodhisattva?

[Speaker 1]
Yeah, entering the bodhisattva's way of life. Way of life is chepa. Okay, avatara, avatara in Sanskrit.

Okay, so near word chepa chawa nam rikpa. The distorted perception about what you're seeing, what you're experiencing. And then the distorted perception of the experiencer, the person experiencing it.

And then why he threw in a distorted perception of time. Okay, of time itself. Okay, and we're hoping he's going to explain this.

I don't think he does, but...

[Speaker 2]
Not in the clip we have.

[Speaker 1]
Yeah, I don't know why he threw him in here.

[Speaker 2]
He's categorizing all existing things into a certain number.

[Speaker 1]
Yeah, and we still have to add the distorted perception part. So a distorted perception of numbers or, yeah, count. Distorted perception of objects or the worlds.

Distorted perception of conventions or terms. Distorted perception of the distinction between, yeah, self and others. Good, nice.

Distorted perception of those in the higher realm, lower realm. Death and, I would throw in po'a. Chi po'a.

[Speaker 3]
Death and... Transition.

[Speaker 1]
Yeah, transition is a nice word. I don't usually use it, but it's a nice one. Moving on to the next life.

Okay, chi po'a. Death and transition. I like that.

That might become a Mixed Nuts standard. We'll put your signature on it. And birth itself.

Good. Okay, cool. Nice job.

Difficult, super difficult.

[Speaker 3]
Thank you.

[Speaker 1]
And confusing. I mean, I don't think there's any... I don't know if he uses this in his argument, but he did quote it.

So we have to translate it. All right, here we go. That was the easy part.

[Speaker 2]
Yay. I was going to ask on the quiz, how many times last class did Geshe-la say, well, let's just go on. I think it will help.

And then we interrupted him. And the number was quite high. So hopefully that doesn't happen this time.

[Speaker 1]
Emma and you guys, when you see the normal text here, unbolded, that's the book we're translating. And then when you see something like this bold part, and by the way, because it's indented, it's a quotation. This whole section here, because it's indented on both sides, it's a quotation or a citation from an ancient book.

And then because we have the database, it used to take me two or three days to find each quotation. I used to go manually through them, the ten year and the current year. Which is 310,000 pages.

It takes a while. And now we can just do it in a few seconds. And here you can see, because of Joel Crawford's search program, and he's also here, and I bow at your lotus feet, we can find the quotation in a few seconds.

Okay, we can find it in less than a minute. And that's so powerful. It's so extremely helpful.

And no translation team in history has had this tool. Nobody has, nobody even had the books they needed. And now we have 16,000 books input searchable.

We have, I think it's about 12 million pages total scan. So we have more resources than any translators in history. And so we're able to do better work than any translators.

Okay, here's the quotation. And this is where it came from. Okay, here.

And we got it. We went and got it. Okay, now the more English you see interspersed in the Tibetan, the more difficult the original text is.

Usually there's no English, but here you're going to see lots because it was very difficult, extremely difficult. Okay, but here we go. So please read.

And Hasso wants to come up here and criticize you. He just asked me if he could sit up here and criticize you in public. Okay.

All right. Okay. He's going to make three mistakes just to make you happy.

Okay, all right.

[Speaker 3]
What's he saying? He said. Thank you.

[Speaker 1]
And then you got to skip down to here. Sorry.

[Speaker 2]
Nice.

[Speaker 1]
Okay, good. I also should introduce Osiris Luciano, who is doing all the fundraising videos for AOL. And probably it's the reason they make so much money in donations.

And I have to say, we have about 13 or 14 organizations around the world. Big. Like DCI has 148,000 clients.

And we all depend on AOL. So the whole thing depends on AOL. So we got to really thank you guys.

And we're really grateful to you. And if you can donate to AOL, they have 150 years to go in cataloging. They have 750 years to go.

By the way, don't think it's a big number. This year we spent... This is their 35th anniversary in the first generation.

We're almost ready to pass it on to the next generation. Especially the fundraising. Okay.

So, what I want to say is, it's always worth the money. If you have extra money and you don't know what to do with it, give it to John Brady. Okay.

That's what I do. Okay. What this...

Okay, the she means, what this is saying. The quotation we just had from the Mahayana Sangha, which is about 1700 years old. And it was in the AOL database by 1999 or something.

A whole tenure. So anyway, the 4,600 existing titles from India were all completed by the turn of the century. Last century.

ZHES KUN ZHIG RNAM ZHES LA YOD PAS BAG CHAGS What's that mean, Utpala?

[Speaker 2]
So, KUN ZHIG RNAM is the foundation consciousness.

[Speaker 1]
Yeah, and this says...

[Speaker 2]
And then BAG CHAGS would be impressions on it.

[Speaker 1]
Yeah, the karmic impressions that are present. Yeah, good.

[Speaker 2]
And then GYI DBANG GYI, by the power of those impressions.

[Speaker 1]
Yeah.

[Speaker 2]
Then the YUL YANG DAG PA MA YIN TE would be the objects have an impure...

[Speaker 1]
Yeah.

[Speaker 2]
I don't know where impure is, but maybe the ZHES considers them impure.

[Speaker 1]
Yeah, our perception of the object is corrupted. In the mind-only case, it looks like it's outside in the outside world, but it's not. So, due to nasty seeds in the storehouse consciousness, those open.

And we believe, because of their influence, we believe, for example, that blue is outsider of us and we're not watching blue inside our mind. Okay? And the big, big question to this section is very subtle.

If I'm misperceiving... If I'm mistakenly believing that the blue that I see is in the outside world, right? That means the blue itself somehow deceived me.

Okay? The blue was lying to me. Okay?

And the blue was presenting my mind with a false impression. So, the question is, does that false impression exist? Because if it's false, it's not real.

Okay? So, how can a seed produce a false impression? You see what I mean?

That's the big problem here. Something is lying to you. Something is misleading you.

Something is making you think the wrong way. And it has to be coming out of the storehouse somehow, from some kind of seed. But how can a rabbit's horn coming out of the blue deceive your mind?

How can something that doesn't exist trick you? Okay? How is that?

Okay? That's the whole question here. Okay?

That's the whole question here. And then the answer we had from last week was, well then, when a magician emanates a horse out of a stick, which is the most famous example for the lower middle school, then doesn't that come from somewhere? It's real.

The appearance of the horse is real. The horse is not real. But the appearance of the horse is real.

It's coming from somewhere. So, we're trying to identify the seed in the mind that creates these false images, these mirages. And those aren't real.

So, how can something unreal pop out of a seed? You know, it's weird. That's the whole discussion, and it's a good discussion.

And what he said was, if you can't understand how an outside object is fooling you, you will never be able to stop it. You will never see the truth. Okay?

It's very interesting. He said, don't jump right into trying to stop the appearance. First figure out, how the heck can the appearance even be coming at you?

Figure that out, and the rest is easy. Okay? He said, don't worry about what your mind is doing, or you're taking the appearance as real.

Don't go there. Ask yourself, where did that appearance come from in the first place? And then fixing it is no problem.

Okay? So, that's Khenpoche's unique approach. And this book is very, very unique.

Very, very famous. Very, very famous presentation, emptiness. And very long.

And Geshe-la is still talking. Pakshayi Wangyi, you remember everything. Chenjiloky Nangso, what's that mean?

[Speaker 2]
And it appears all backwards.

[Speaker 1]
Yeah, it appears in a mistaken way. It appears, for example, that the name fire belongs to fire. And it appears, for example, that the heat of a fire belongs to fire.

And that it's not coming from me. Okay? It seems to be coming from the fire.

Okay? All right? That was his big example that he started out with.

So, yupe yangdang mayim bi kundog gi numrik. Yeah, and your kundog means your... This is a different spelling, okay?

This is not the token kundog. Okay? Because it has a...

Ranggo means head. Ranggo means it has a ra on top of the t, okay? So, if it has a...

This is not related to kundog, okay? B-T-A-G-S. Okay.

Kundog gi numrik. So, you got a wrong impression in a mistaken state of mind, okay? Okay?

The wrong impression of a mistaken state of mind, or an imagination. Kundog gi numrik. Shen wang gi tsor ten ne.

So, when we're dealing with deception in the mind-only school, he says it mainly relates to shen wang. And mainly you're misunderstanding how things cause other things, okay? That's the main deception going on in the mind-only school.

Ten ne. D-T-A-B-N-U-M-R-I-C. That kind of what, Utpala?

That kind of... We can say mistaken impression, okay? That kind of mistaken impression.

Hey, let's ye wa che. Divide it up?

[Speaker 2]
Yeah, let's cut it up.

[Speaker 1]
Look at all the flavors it comes in, okay? That mistaken impression. Is it just one, or is there different flavors of it?

And of course, there's different flavors. Here's how many of them? Here's three big ones, okay?

Hasso's still checking you. Okay. Yeah, so there's three different false impressions described in the scriptures, okay?

One is called lungpar gyurpe bakchang. Oh, sorry. One occurs because of lungpar gyurpe bakchang.

Bakchang means...

[Speaker 2]
Are we calling it impressions here?

[Speaker 1]
Yeah, it's similar to... I mean, in DCI, we would call it mental state. We wouldn't try to distinguish it from sabun.

[Speaker 2]
But since we talked about sabun up above, and bakchaks are different, right?

[Speaker 1]
You can think of it as a proto-sabun, okay? It's kind of the impression that creates the seed, right? I like to think that when I do something negative, it makes an impression on my mind, and then it takes a couple of hours for that impression to change into a seed.

How's that? So you can call the initial impression in the mind like clay, like a thumbprint in clay. That's the bakchang.

And then when it cooks in the mind for, I don't know, a couple of hours... Can you stop it in between? That'd be interesting.

It becomes a sabun. Then it becomes a sabun, okay? In the Wheel of Life, link one goes to link two, right?

Okay. So anyway, due to an impression in the mind, now this mumbajupa is a nasty word. We had it before.

And we're getting... We're six years into our project. We started this particular translation project six years ago.

We targeted about 120 classics that we would like to translate. Many of the translators have finished one already, and they're on their second book. Some of the translators, we project 50-year completion date.

Tim, unfortunately. Stanley used to have the record. It was 26 years.

But some of these books are going to take a long time.

[Speaker 2]
So we're putting... This is only two and a half years, Geshe-la.

[Speaker 1]
Yeah, your book's okay. So we're putting them out kind of in full volumes of about 500 pages. And Tim's book will be 8,000 pages.

So his translation will be 8,000 pages. So rather than waiting for the 8,000th page, we are putting them out in 500-page pieces. And it's a very ambitious project to cover every different major school in the last 25 centuries.

And so that's 12 major schools and 12 major languages. And those languages are completely different. If you hang around for tomorrow and hear the Vinaya, right?

That's exactly 2,500 years old. That's the oldest language we're dealing with. This language here is about 1,700 years old.

And I love to... I read... I did this to my wife last night.

One lot of failure with each other, so that the doctor match has pierced to the rotten ball that every vein is which the core of which they're to engender is the fruit. What language?

[Speaker 2]
It means please pass the salt, right?

[Speaker 1]
No, it's English. That's English. That's common English 500 years ago.

Okay. What do you call it? Chaucer.

So imagine that times 500. Imagine that much change in the language multiplied times 500. And then you've got...

I'm sorry, times five. And then you've got the mixed nuts challenge. We're dealing with languages that were forgotten 2,000 years ago.

All right. That's our problem. All right.

Nganpa djepa. So nganpa djepa, what's it mean, Ubala? I mean, tell us then what it says and then tell us what it means.

Articulation? That's nice, yeah. What's articulation mean to a normal person?

[Speaker 2]
Oh, like spelling it out.

[Speaker 1]
Yeah, or stating.

[Speaker 2]
Or stating, yeah. Directly, stating in a direct way.

[Speaker 1]
So that seed in your mind, it's called a... It's called a toxin. It's called a toxin, okay?

And what is a toxin? A toxin. Yeah, a toxin seed.

And this is... Okay, this is the punchline. For millions of years in your history of you personally, in your personal karmic lifetime history of millions of lifetimes, you have always spoken about the popcorn out there in the bowl.

Look, haso has to reach to it to eat. What? God, that's not how many you ate before.

No, I'm kidding. I'm just kidding. So Geshe-la said to haso, reach your hand out and take some popcorn, right?

Now, if you do that once, if I say that once, it's not going to put a lie into his mind. But if I say it for a billion times, in his past lives, then he begins to believe that the popcorn is outside. Okay?

Even though it's not. And it creates the exact distance from his body to the popcorn bowl. It creates the exact distance from him to the popcorn bowl.

Okay? It's all a far... That distance, according to the Maimonides school, is fake.

It doesn't really exist. It's just a result of the constant repetition of the idea that you had to reach out to get it. Okay?

And then you start to believe that it's outside. And then it's harder to fix it because it's outside. And that's the Buddhist part here, okay?

If you understand that it's part of your mind that's messing up, you can tinker here. You can make small adjustments in your seeds. And then you can have the largest diamond jewelry company in the world with no experience.

You see? You can do things like that if you understand what's really going on. Okay?

Got it? All right. You want to go see section 282, Paula?

Or you want to go straight to...

[Speaker 2]
Well, we got four minutes, so it's up to you.

[Speaker 1]
Let's go see it. We got time. Okay.

Okay. He defines that weird seed for distance. Okay?

He defines it. It has a weird name. It has a dumb name, which is a talking seed.

And so if you didn't know what it was, right? It's really a seed for the misimpression of distance. Okay?

Out there. It's the seed for the misimpression of distance. They call it a talking seed.

Now you know why. Because you talked about that distance for billions of lifetimes. Okay, here's...

I thought you'd like to see... Or did we... Did you remember...

Oh, you did. Oh, okay. And let's look up, Joepa.

[Speaker 2]
Oh, so it's 280? No, that's...

[Speaker 1]
It moved. Yeah.

[Speaker 2]
Sorry.

[Speaker 1]
Oh, it moved. Let's see. Yeah, here we go.

Here, here's... I don't care how much time we have. Let's finish it.

Just read it straight. We won't interrupt you, right? Have some meal.

We will reach out to the popcorn. Yeah, so because we're out of time, I'm going to go fast. I'm going to work from the back.

Hey, you guys want to know what's a talking seed? Oh, it's a bak chak. It's a mental impression.

How did it start? THOB MA MED PA NAS I said billions. That was a simplification.

For time with no beginning. You have been saying, oh, look at the blue out there. Oh, look at the...

It's such a nice shade of blue. You've been saying things like that. You've been talking about what's out there and then the characteristics of what's out there.

Oh, it's a pretty blue, or it's a dark blue, or it's a light blue. Somebody called my car a periwinkle. I wasn't sure to be...

It is that color, apparently. No? Forget it.

Forget about the tiny topi. LEN MANG TU BYAS PA Countless times you've said, oh, the popcorn's out there. KOM PA Obviously.

You've been quite familiar with it. You've developed a mental habit. And then that jokpa, the bak chak.

And because of that bak chak for many lifetimes, every time you see something, it opens, and it creates the misconception that there's distance. It creates that weird thing coming at you that makes the bowl look like it's out there. Okay, cool.

That's kind of the punchline, right? And we call that bak chak, a lunger bak chak, a talking bak chak. Okay, cool.

All right, Nick, you're going to give us some extra time for dinner, right? This is why we're eating this junk food.

[Speaker 2]
Yes, that's right. Geshe-la, what can I do for homework, please?

[Speaker 1]
Yeah, I'm going to take you back to where you were. Hang on. 271.

Hang on, hang on, hang on. Yeah, 271, right? Yes.

I'd like you to translate 271, okay? And then I'd like you to translate 272. Those two, okay?

That's it. Yep, okay.

[Speaker 2]
Thank you very much, Geshe-la.

[Speaker 1]
Stop those tough homeworks and give us something easier.

[Speaker 2]
That wasn't easy for me.

[Speaker 1]
I'm just kidding. Nick, how much time we got? If you guys are going to eat dinner, let's do nine minutes.

Wait, cancel that. Our dinner didn't show up. We should make this the short break.

All right, so five minutes. Thank you. All right.

Thank you, Geshe-la. That was awesome. This book is so cool.

Painful. All right. Give us five minutes.

Okay, good.