Тим Ловенхопт — Книга 1: Совершенство мудрости, занятие 32

[Speaker 1]
The boss said five minutes. I tried. You're so mean, Nick.

You're such a slave driver. It wasn't me. It wasn't my idea.

I was just following orders. So this should be fun. Did you already find the langshi, Ben?

No, I took a break. Good for you. The easy way out.

Joke. Hey, we could do Tim's quiz. Just kidding.

What really is wisdom? It's when you're smart. That was when I was in the monastery.

The monks took us to meet Geshe Timten Rinchen and talk with him. And they were really encouraging me to ask him questions. I didn't have anything to ask.

So they were just like, no, you have a chance to ask him questions. I was like, what is emptiness? I don't know what to say.

I didn't have a question. Hey, Jack, could you turn on the lights, please? Because the color is wrong.

Thank you. Your hair looks like it's the right color. Yeah, you look like the old leader of the...

All right. Hi, everyone. Hi, everyone.

We're going to get started. That wasn't for all of you. Okay, Geshe-la went to the...

What's the word for... Other room. Below Geshe's room.

It's a word that we learned. Pelican or something like that. Pelican.

Anyway, anyway, something like that. All right. Anyway, here's some homework for all y'all.

Okay, quiz four. Okay. This is a question for the non-mixed nuts people.

I would prefer the answer come from non-mixed nuts people. Okay. Meaning translators.

So only the translators are non-mixed nuts? Something like that. Thank you.

All right. So the next debate that we're working with... Actually, we started in the last class.

Claims that the quality of the Buddhist speech is that it possesses the four confidences without defining what the four confidences are. Non-mixed nuts people, if something like this happens while we're reading a text, what is our protocol?

[Speaker 2]
Look it up. Okay.

[Speaker 1]
Look it up. You were supposed to answer. Who answered?

Who said that? Lindsay. Oh, Lindsay.

Oh, yes. You were supposed to answer. Good job.

And Maria says to find it and put it in the footnotes. Nice. Perfect.

Lindsay, when are you getting here? Soon as I sell my house. All right.

I must work on the rejoicing karmas for that one. Yeah. All right.

Right. Exactly. We just don't leave it up to the reader to figure it out.

We go into the database and find an authentic reference. Hopefully it exists. And then we create a footnote to help the reader understand.

Thank you. All right. Now, this is for everyone.

Everyone can join in now. So when Geshe Michael went into the database, define the four confidences. What is the name of the sutra that lists them that we're using, both in Tibetan and English?

And it's not the text that the sutra is being commented on. It's the sutra itself. Just in case you wanted to comment on the text.

The sutra requested by someone. Good. Okay.

We've got the sutra. That's perfect. Which one?

Okay. I did my part. Wow.

All right. That's a bunch of crickets. It's so loud.

I thought it was in the jewel lamp, which illuminates every meaning of the perfection of wisdom. It is in there, but it's quoting a direct sutra that lists the four confidences. Oh, the sutra urging us to personal responsibility.

Is the sutra which what? Urges us to personal responsibility. Correct.

I saw that appear on the screen for a second. It does. But I should have put the English one first.

What's the Tibetan for it? Venerable Utpala.

[Speaker 2]
One moment while I access that information.

[Speaker 1]
We're going into meditation, everybody.

[Speaker 2]
Oh, no.

[Speaker 1]
Forget the... There we go. Good.

That was mostly accurate. All right. It's not showing on my screen.

Do you want to do anything about that? Should I go? Oh, you should go to Zoom.

I'm sorry. Okay. There we go.

Yes. The sutra urging us to take personal responsibility. All right.

Third question. What are the four confidences according to the sutra? The speech has meaning and does not have meaning.

Okay. Good. What's the second one?

It functions to put an end to your negativities and not reinforce them. That's number three, Venerable Utpala. Number two is you got half of it, Venerable Gyalse.

You can be confident and concerns the Dharma and does not concern the Dharma. Yes. Right.

It concerns the Dharma and does not not concern the Dharma. And then, Venerable Utpala, what was number three? It functions to put an end to your negativities and not reinforce them.

Correct. And what's the fourth one? It describes both the benefits and good qualities of nirvana, yet does not exacerbate the problems already present in the circle of suffering life.

Did you memorize that? That was really good. Because you literally...

Wow. Good job. I type pretty fast.

All right. Cool. Cool.

Super cool. So as a bonus question, who has the confidence in these four speeches? The one who's listening.

You do. We haven't determined that. So it could be us as listeners to the speech of the Buddha or the speech itself has that four qualities.

We haven't quite determined it yet. It sounds like it's me, like it's about us confidence in it. I would say so far.

Okay. All right. Here's some STWs.

Negative Emotions? Okay. Nungmong is Negative Emotion.

And I just wanted to separate it from Nungmongpa. By the way, I discourage mental affliction. It is not used by anyone else in the universe.

And I would lead them to die in the circle. It's a dumb word and no English speaking person would use it. Mental affliction.

I know you're very used to it, but nobody else in the universe is. Okay. So don't use it.

It's like sentient being. That's only used in the case of some science schools and Buddhism.

[Speaker 2]
Things involved with negative emotions.

[Speaker 1]
Right. Even negativities at times. Things involved, everything related to the negative.

[Speaker 2]
I like that.

[Speaker 1]
That's easy. Good. Okay.

And then last one. Cool. By the way, what does it include that negativities doesn't include?

Non-sentient beings. My computer is sentient sometimes. So ever since Sushumna opened up, you've been, I don't know, getting really funny.

It's kind of scary. I can't. Was that the answer you wanted?

Yeah. All right. Cool.

Well, the answer I have was specifically stuff that was created by negative emotions. You know, like cancer. That when you say nyomongpa, it includes cancer.

When you say nyomong, it has to be a mental event. Like, even good things. Well, as the Abhidharma guy.

Yeah. Last word. To impel, to urge, to push.

I like impel. To incite, to do an urge. Yes.

Word. Isn't it normally with a B, bone? The past tense.

All right. All right. Cool.

All right. Let's open up. Here we go.

I failed miserably, by the way. You have a flag. Yay!

It makes me feel better. How many you want? Okay.

Is that big enough for you guys? Yeah. Okay.

How's that? A little bit bigger. Okay.

Oops. You don't want that. Okay.

All right. Here we go. Yeah.

Someone comes along and claims, the definition of the speech of the Buddha is words... Yeah, I would just say, in the mind. Okay.

Words. That's the problem with his assertion. You got to say in.

So, you can't hear the words in the mind of a Buddha. Hey, I didn't write it.

[Speaker 2]
Okay.

[Speaker 1]
All right. I dig it. Some people can.

Yeah. So, don't forget, I think it's always... Wrong.

There should be something wrong in here, right? And Tim's going to reveal it in the next slide. By the way, it's a good...

You did it well. Did you read this? I don't remember.

No. Not out loud. Oh, wonderful.

Tim says, everybody can just read it in their mind in the future.

[Speaker 2]
All right.

[Speaker 1]
Read it out loud. All right. We covered it.

All right. Here we go. Should I read this one in my mind too?

And out loud. All right. SANGS RGYAS BAG PA'I GYUG KYI THENG CHEN NUN THOG GYEN CHOD CHEN SON JA DER DA'O That one, I don't know which one it is.

We're being sarcastic here. Yeah. See, go down.

Yeah. SON JA DER DA'O DER DA'O SEMI DE CHER THOG CHOD CHEN GYI DRUG That's a weird statement. But let's go for the first part.

SANGS RGYAS BAG PA'I GYUG KYI THENG CHEN NUN THOG GYEN CHOD CHEN Let's consider the two of those as possible imperatives in the mind of an enlightened being. Yeah. Okay, good.

Go back to his definition of the word of the Buddha. The word of the Buddha is? The words in the mind of an enlightened being.

And has the four confidences. Has the four confidences. Okay.

And then we say, let's take Avisamhankara, which is a classical commentary. Classical commentary. It's like the ultimate classical commentary.

Which is not the word of the Buddha. Yeah, it's not the word of the Buddha. Okay.

But you Buddhists have it in your mind. Yeah.

[Speaker 2]
Sure.

[Speaker 1]
Yeah, they have all things in a way. So is it therefore the word of the Buddha? Because it's in the mind of an enlightened being.

Oh, that's a problem. That's a problem, yeah. Just because it's in the mind of the Buddha doesn't mean it's the speech of the Buddha.

Good night. Okay. Yeah, good.

Okay. So do I need to change that? David, follow up.

No, it's good. Oh, okay. Yeah.

Are you saying that the Jurisdiction is the speech of the Buddha? Why would you say that? Because it fits your definition.

Oh, you can repeat the definition if you want. Yeah, okay. No, not according to you.

Because it is something that is in the mind of the Buddha. See? And you should have put in the bogus thing.

No, we haven't even talked about it yet. Yeah, you have to repeat his whole thing, yeah. It's in there, though.

The reason is proven. I have no idea what the dak chö gyi drup means. Is there a reason?

There's the... Yeah, what's the dak here? The reason is...

Because it is something in the mind of the Buddha. And drup is like established.

[Speaker 2]
Yes.

[Speaker 1]
I would say my reason that I just gave you is valid because it repeats your example. Okay. And what's the point of saying that just to rub it in?

Yeah, it's just to rub it in. Okay. Okay, good.

Nice. So, what did he do wrong? He was trying to define the word of the Buddha.

And then he said, it's the... It's in the mind. What's it?

And did he qualify it? We said the speech of the Buddha is... The speech is the words in the mind of an Arya who is enlightened.

Oh, okay. So, something is the words inside of a Buddha. Mind.

Is it the word of the Buddha? We say no. Because the Buddha is also aware of all the coming things.

And then we put everybody's faith. Yeah. Then Rebecca's...

Everything she said yesterday would also be the word of the Buddha. Okay. You got to unmute one of your computers.

We don't hear anyone now. There we go. That's good.

And you killed that one. It's almost as if you were number one on TripAdvisor for the whole goddamn country. I can't be good at everything, Geshe-la.

For now.

[Speaker 2]
Thank you for laughing.

[Speaker 1]
Somebody told me, Geshe-la, it's only the smaller hotels. It wasn't for all the hotels in America. Yeah, there's only 100,000 smaller hotels.

Give me a break. Keep going. Okay.

All right. Here we go. Next one.

This is what I got. It's still incredible. And I congratulate you.

Okay. Okay. Who's going to read since you're so boring?

I mean, your reading is boring. Because it's correct. Oh, man.

How about Svetlana? That's called a backhanded compliment. Idiot.

Backhanded compliment. Backhanded compliment. Like you insult him, but in a complimenting way.

All right. Go ahead, Svetlana.

[Speaker 2]
tsar duk sanggye gyi kye tsen ni tsen na Nice.

[Speaker 1]
Good job. tsen ni tsen na. Good.

Now, Tim, it's often the case that a guy will refine his definition after we criticize it. Do you think that's the case here? There is a refinement, but I don't understand.

He just says that the words are... Ultimate speech. Yeah, so if you say any speech in the mind of a Buddha is the word of the Buddha, then what about classical commentaries in the mind of a Buddha?

That's not the word of Buddha. Then the guy says, okay, okay, I changed my definition. Any ultimate speech in the mind of a Buddha is the definition of Buddha's speech.

He changed it to ultimate. Okay. Is that enough?

Now, as we... I mean, your job, which you'll figure out sooner or later, and I'll tell you now, and it will make your life interesting. Anytime a kachi gives his proposal, your first job is to close your eyes and think of a counter-example.

That's all. That's all. You should never read these debate texts any other way.

Like, don't go on to the next and see what we say. Like, close your eyes and try to think of an example of something which is not the word of a Buddha, but which is ultimate speech in the mind of a Buddha. What's the meaning of ultimate in this sense?

It means Buddha enlightened. When you get a... When the guy, when kachi speaks, don't go on.

Close your eyes and try to think of a counter-example. You're looking for something which is ultimate speech, which does mean enlightened speech, in the mind-stream of a Buddha. The thoughts of the Buddha.

But it has to be something which is not the word of the Buddha. Yeah, but the thoughts are not words. Well, that's it.

I mean, think of counter-examples and then go on. But never jump, never just like a dog, you know, run to the next line. Close your eyes and try to think of a counter-example yourself.

There's something defective about his definition. Something fits his definition, which is not the word of the Buddha. And it's your job to imagine that before you go on.

And you'll get a lot more out of these texts if you do that. So just pause, relax, have a... I was going to say a smoke, but you could just have a beer.

I'm kidding! And think of a counter-example. You got any in the room?

I'll say it again. The highest form of spoken word, which does mean Buddha's word, in the mind of a Buddha, is the word of the Buddha.

[Speaker 2]
Oh, those words he spoke before he came to life.

[Speaker 1]
Well, everybody should have their own version of a counter-example. And let's go on. Then you play a game with yourself.

You say, oh, let's see what he says. Okay, let's have a look. How about...

I can't see your name. How about Rebus? Okay, thank you.

Thank you. Oh, no. Now I'm understanding.

Well, then let's consider the holy speech in the mind. In the mind, right? Oh.

Let's consider the speech of the Buddha represented by the perfection of wisdom in 8,000 verses as it exists in the mind of Shakyamuni Buddha. Yeah, in the mind. I think, well, yeah, in the mind of Arya Shariputra.

Yeah, are you saying that... This is where I fell apart. By the way, you don't have to say it fits the definition.

You just say, are you saying that that's the holy speech of the Buddha? And then fitting the definition would be your reason, actually. Okay.

Are you saying that this... That this is the holy speech of the Buddha? And then automatically, he says, chi che, which we never write, but we always write.

Why do you say that? Keep going. Because that's what you're trying to define?

Yeah, exactly. Yeah. Oh.

Yeah, because of what you're trying to define. Yeah, that's okay. That's okay.

So why is it not comfortable for us? What did he say? Let's go back.

Yes, this is why, yeah, it wasn't comfortable. Because we're talking about the mind of an Arya who is enlightened. Yeah, and he's not enlightened.

And then we're... But it's not the case that he's being controlled by your heart. Can the 8,000 verses be in the mind of Shariputra?

Yeah, it can be. Does that make him an enlightened being? No.

Because you said, if it's holy wisdom in the mind of an enlightened being, that's a definition of the word of the Buddha. But Shariputra, who's not a Buddha, can also have it in his mind. Does that make him a Buddha?

Because it is the word of the Buddha. When Shariputra memorizes the word of the Buddha, does that make him a Buddha? Why do you say that?

Because you said the word of the Buddha always had to be in the mind of an enlightened being. Cool. Okay, cool.

Okay. Is that everyone who would say the words of the Buddha? Yeah, or if you memorize the sutra, the Aum Sutra.

Okay, then you must be an enlightened being, according to this guy's definition. And when it's still true, I mean, it's still in the mind of a Buddha, even if it's in the mind of Shariputra. As soon as he says ultimate speech, it seems like it doesn't matter whose mind it's in.

Uh, no. We said consider ultimate speech as it exists in the mind of Shariputra. Is it in the mind of an enlightened being?

Why do you say that? Because he's omniscient. It's also in the mind of an enlightened being, but when we're talking about the particular one inside of Shariputra's mind, that's not in the mind of an enlightened being.

Of course it is. That particular version of it. It most certainly is.

It's still in Lord Buddha's mind, but we're talking about it isolated in the mind of Shariputra. Yeah, that makes sense.

[Speaker 2]
Now, let it go.

[Speaker 1]
Oh, we made that. We translated this one. Yeah, we did, yep.

Are you saying this is always speech of Buddha is wrong? Okay. Uh, are you saying your definition fits it?

Is that what you mean? Yeah. Oh, are you saying...

Are you saying your definition fits it? Okay, or fits this. Because it is the word of Buddha.

Okay. And he says, yeah, my definition fits it. And then we say, okay, so Shariputra's enlightened.

Okay. He defined the word of the Buddha as the word in the mind of an enlightened being. Then we said, let's consider a sutra spoken by Lord Buddha, which Shariputra memorized.

So, I guess it's not the word of the Buddha. Why? Because it's not in the mind of an enlightened being.

Yes, it is. Okay, so Shariputra's enlightened. Thanks.

And he's not an Arya, which I just mentioned Arya. Okay. Just an Arya.

Okay. All right. All right.

Do you want to take the plane? Yeah, I'll take the plane. Let's see if we can crash this plane.

We're going to try an Arhat. Yeah, he is. And we're going to get to that, Nick.

But that doesn't exclude, preclude him from being an Arya. No, no, I just meant, I didn't mean that. I just meant, doesn't that make him enlightened?

No. In this school, in this school. Nick, he reached enlightenment, he's not enlightened.

How's that? It sounds like it's straight out of the Mahajanmika. He reached enlightenment of the second track, but he didn't get enlightened.

Okay. We're here. Yeah, okay.

Nope, nope, we're up a little bit further still. We're here. Okay.

Okay. Yes, it is. Yes, it is ka.

DER THAL GA YIN PAR THAL CHOS CAN DU YIN PA'I PHYIR It is the word of the Buddha because it's the 8,000 verses. And Tim's gonna pick on somebody. This is a really hard line.

How about Joy Chen?

[Speaker 2]
Thank you. The first line. DEL THAL DE YUR PA CHEN DEL THAL JA WA YU LA YUO PEI SAN GE KI CHUNG KI CHING LE YUO PEI CHEN Nice.

[Speaker 1]
Yeah, this is really cool. Okay, DER THAL. Yes, it is too, the word of the Buddha, because such a thing does exist where somebody like Shariputra would memorize the 8,000 verses.

Okay. So our kachik says, I don't agree that it's... No, we're still going.

DER THAL DE YUR PA CHEN So we're... Oh yeah, he said I disagree that it's the word of the Buddha or something. Okay.

He disagreed that the 8,000 verses was the word of the Buddha, or he disagreed that the 8,000 verses could exist in Shariputra's book. And we said, well, it is because such a thing does exist. He did memorize the 8,000 verses.

So did... Master Dharmakirti?

[Speaker 2]
And Ken Rinpoche.

[Speaker 1]
No, he... Well, not that I know of, but the Sakya Pandita memorized the 8,000 verses in Sanskrit. Okay.

In the 1200s. Okay. Probably the last great Tibetan Sanskrit is in the 1200s.

Okay. Who's going to read? She read that one as well.

[Speaker 2]
Oh.

[Speaker 1]
This is interesting. BYA BA YUL LA YOD PA means an example of enlightened activity which now exists in the object of that activity. An example of enlightened activity which now exists within the object of that activity.

Shariputra is the object of the... who listened to the 8,000 verses for a long time. And now that activity of speaking the 8,000 verses, in a sense, dwells within Shariputra.

Okay. Okay. The activity exists within the object of the activity.

Okay. All right. And that's a kind of kinlay of Lord Buddha.

That's a feature of Lord Buddha's speech. Lord Buddha has the ability to speak, and then the speech of the Buddha after that exists within the hearts of the student, whether they understand it or not, like that. But it never leaves their heart.

Okay. It's kind of cool. Okay.

There is such a deeds of the Buddha where they speak, and what they say after that forever exists within the person to whom they spoke. Then he says... He says...

Thagma drew. Understood, right? He says, I disagree that there is the activity of the Buddha's speech where the activity, in a sense, remains in the person that he was speaking to.

And we say, yes, there does exist the speech of the Buddha, which is an activity of the Buddha, which then exists within the hearts of the object of that activity, because in general, not mentioning Sung in this line, because in general, any deed of the Buddha can exist in the heart of the person who was the object of that deed. He doesn't say speech. So it implies speech, activity, or mental process.

All three can exist in the mind of the student after they have been acted upon by the Buddha. Ah, very cool. Okay.

There is such a thing. And then he's being stubborn. Why don't I just...

And he says, okay, look, you say this is a quality of the Buddha's activity of speech. I don't buy it. Yes, it does, because it's one of his activities.

I don't buy that. Well, it's one of his activities that exists in the object of the person he was speaking to. I don't buy that.

Yes, it does, because it's a Tinle of the Buddha. That's the nature of all the Buddha's activities. It exists in the objects of living beings for whom he acts.

Okay. All he... everything he does exists in the hearts of the beings to whom he's acting.

Okay. I don't know what does that mean, existing in the Buddha's heart. Any person to whom...

Any person towards whom the Buddha has acted retains something of the Buddha within them. Like that seed that the Buddha has. You can say that, but he doesn't specify.

Okay. Diminute. You can't agree that, yes, the 8,000 verses in the heart of Shariputra fits my definition.

You cannot agree to that. Why? He's not a Buddha.

He's not a Buddha. If it were true, he would have to be a Buddha. Okay.

It fits the Kachig's definition. Yeah, yeah. No, your example.

Your Chodchen. Because the example is the example you mentioned, then it can't be true. You can't say, I agree, that, yes, Shariputra might be...

Right. Okay. That's so hard.

Well, imagine you're 12 years old or something. That is hard. I am imagining.

Or you're 31 and you came from America. I feel like I'm 12 years old. All right.

All right, who's reading next, Timothy? Let's see here. Elmira.

If you read it perfectly, you get to stay at his hotel for 10 minutes. Okay. There's some really good...

All right. I would jump in the pool. Okay.

You've got the pressure. Go for it.

[Speaker 2]
Okay, here. Okay. Nice.

[Speaker 1]
Good reading. Good reading. Nice reading.

He says, the definition of the ka of the sanggye, Tim... The speech of the Buddha... Is defined...

The speech of the Buddha... The word of the Buddha is defined as any speech of the Buddha... Which...

Which is spoken... Go backwards. Which is spoken for the benefit...

In order to... In order to remove the negative emotions in students. Yeah, good.

Say it all out loud. All right. So the definition of this word of the Buddha is the word of the Buddha...

No, now you have to say something else. You can't say ka. The speech of the Buddha...

Yeah, the speech of the Buddha. Which... Whose words...

Yeah. Are... Spoken.

Are spoken in order to remove the negative emotions of students. Now, everybody close your eyes and think of a counterexample. I give you a definition of Buddhist speech.

Any speech of an enlightened being... Which is spoken in order to remove the negative emotions of the student... Of his disciple...

Is the definition of the Buddha's... The word of the Buddha. That's the definition.

Think of a counterexample. Before we go on... Is it always the case that Lord Buddha's speech is meant to remove the negative emotions of the person to whom he's speaking, his disciple?

No, what about an arhat? Nice. Rebecca said, what about a student who's an arhat, right?

That, I think, might be perfect. But we won't know until the next person reads. All right, let's see here.

How about Venerable Chönsang? Not that person.

[Speaker 2]
Venerable Chönsang, I would like to ask you a few questions. I would like to ask you a few questions. I would like to ask you a few questions.

[Speaker 1]
So we're going to give a necessary implication of his definition. That's all we're saying. So let's take, for example...

Yeah, let's take the word of the Buddha. If someone is a student... Cheddarjala is an extremely useful word.

Cheddarjala. And there's a very famous, extremely famous book of poetry called Cheddarjupitsam. I like to translate it as targeted advices.

And targeted means cheddarjala. Targeted means what? Directed towards.

Yeah, Buddha created that particular sutra or that particular book targeted towards a certain student and maybe not at the other students. Somebody was having a special problem and he targeted that towards this. So cheddarjala means that.

And there's huge debates about who's the cheddarjala of... Who's the intended disciple of this very shastra, of this very classical commentary? Who's the perfect disciple for this book?

Cheddarjala Dujja. Very, very famous expression in debate. Cheddarjala Dujja.

So he says... Here's our assertion, counter-assertion. Ready?

All right, I understand. So if you are the student towards whom the word of the Buddha is directed or for whom it was especially created, nyonmong pong gur kyi khazak yin gyi gupa thao you must be a person who gurs pong your nyonmong. Yeah, who needs to get rid of your negative emotions.

Good, Ben got it. Okay, I got it. So anyone that the Buddha spoke to must have been a person who had to get rid of their negative emotions because according to you, the definition of the word of the Buddha is the word of an enlightened being meant to help the disciple give up certain mental...

Oops, negative emotions. And therefore, if anyone is the intended disciple of a Buddha's teaching, they must have to... They must have negative emotions to get rid of.

Now can you think of a counterexample? Yeah, an arhat. Yeah, an arhat, yeah.

So we just have to pick a typical arhat. khyer sanggye gyi kha yinpichar Yeah, and khyapa yinpa thao You must be agreeing to what I just said because of your own definition. Okay?

It must be the case that if someone is getting a teaching from Lord Buddha, they have negative emotions. Because of your definition of the speech of the Buddha, that it was focused on getting rid of... Helping a person get rid of their particular negative emotions.

Dharna... Do you agree to that? Here comes your counterexample.

Who's going to read it? Who's going to read it? Oh, jeez.

How about... Lots of people here. How about...

Where's... Oh, she went to the bathroom. Literally right now.

Okay, that's funny. Chloe did. Oh, smart.

Ella. Ella Lu. Sorry.

Ella, if your microphone's having trouble, just ask your son to help you, all right? My son went to school. Oh, sorry.

Hey, is it okay? I mean, you're kind of in a echo chamber, but it's not bad. Yeah.

So, I think maybe somebody...

[Speaker 2]
My voice is not good.

[Speaker 1]
Okay. Okay. How about Aldo?

I suck at all.

[Speaker 2]
Yay, Aldo.

[Speaker 1]
Yay. Dona. Tso War.

Pakpa. Shahri. Shahri.

Wee. Wee? Wee.

Geki. Sheh. Gree.

Pong. Pier. Pong pier.

Do. Pier. Pier.

Chir. Do sumpe sanggye kyi ka cho chu der tal de chir. Der tal.

Go down. Der tal. By the way, I saw a nice advertisement for Aldo's teaching, so if you guys want to hear a good teaching, make sure to catch Aldo's next class.

All right. If you agree... What did he agree to?

He agreed to that. Oh, yeah. So, we said, therefore, if the Buddha is teaching someone specially, they must have some negative emotions to get rid of.

Okay? And here's our counterexample. Okay.

Let's say that a teaching was given primarily for the benefit of Bhagpa Sharipu. For Arya Shariputra. And specifically to help him get rid of his shiddhas.

His obstacles to omniscience. Omniscience. Not his...

Negative emotions. Negative emotional obstacles. Okay?

Got it? So, we're saying, here's a person who doesn't have... No, negative emotions.

But he's still worth giving a teaching to because he has... He still has some of those obstacles to get to. By definition, because he's not a blank yet.

He's not a Buddha yet. Yeah, he's not a Buddha yet. So, the only thing holding him back is his obstacles to knowledge.

He doesn't have any more negative... I keep wanting to say mental obstacles. Negative emotions.

Okay? So, PHUNG CHUD DU means, for the purpose of helping him get rid of... Okay, let's take the SANGS RGYAS KYI RGA.

The speech of the Buddha. Yeah, the word of the Buddha. Which was spoken specifically, or mainly, to help...

I'm stuck in the mainly. It's to help remove the obstacles to... It means that other people were listening, but Buddha's main intention was to help Shakyaputra at that moment.

And he was not trying to help him get rid of his negative emotions because he... Doesn't have any. Doesn't have any.

Okay. So, are you saying that's not the speech of the Buddha? Why?

Because it wasn't spoken to help someone get rid of their negative emotions. Okay, DE LTAR DE PHYIR. Okay.

DE LTAR PHYIR CAN DU YIN PA'I PHYIR Yeah. Yes, it is the speech of the Buddha because we just talked about him teaching somebody. DE LTAR Yeah, it is such a case because DE YOD PA'I PHYIR That particular situation occurred.

There was such a situation. What? He was teaching somebody who didn't have negative emotions, but they did have something to give up.

Well, why is that the case? Yes, it was possible for Lord Buddha to give a teaching to someone who didn't have to give up negative emotions, but still had obstacles to get rid of. Because...

Tim, who's going to read this one? Sorry, I'm slow here on this one. Anatole or Ayesha, since you're both.

[Speaker 2]
DE LTAR PHAK PA SHARI PHU SHAY DRIP PHUNG GO KYI KHANG SAK YIN PA'I PHYIR Because...

[Speaker 1]
PHAK PA SHARI PHU Because Arya... Arya, sorry, Shariputra... WAS A KHANG SAK ...is a person...

WHO DGOS ...who needed to remove their obstacles to omniscience. Good. Okay.

YIN PA'I PHYIR Then if you said DGOS back to at the last TAO, we got to go back and find it. He's talking about... this one up here.

And that's an art form. You have to learn to go back and find the right TAO. Happened to be the first one.

Which is NYON MONGS PONG DGOS KYI KHANG SAK YIN Is Shariputra a person who has to get rid of any negative emotions? The whole argument so far is coming from him saying no. But now desperately, because he's going to lose his position, he says, you know what?

You know, way back at the beginning when you said sarcastically, you know, is Shariputra somebody who has to give up his negative emotions? He is. Yeah, he is.

He is. I agree. DGOS NA, if you do agree, PHAG PA SHAR I DPU'I PHYIR CHEN Oh, I'm sorry.

Okay. DGOS NA SHAR I DPU'I PHYIR CHEN DE LTAR DE'I PHYIR Oh, I'm sorry. That's a different TAO.

It must have been the last one. Anyway, he is such a person because BDEN DANG BA'I RGA'I PHYED DU BYA BA'I DU BYA'I PHYIR There does exist a person who's the perfect person to receive a teaching which is specifically designed to address their obstacles to omissions and not their negative emotions. And then now he says, oh, you know what?

He is a person who had negative emotions. He goes back, way back to the beginning. He says, oh no, I changed.

He is a, Shariputra is a person who had negative emotions. And then we say, you can't agree to that. He's PHANG BZIN.

He doesn't have them. He's already removed them. He already got rid of the past tense.

BZIN BZIN BZIN He long ago, he got rid of them, okay? Now I disagree. DE LTAR We go up because we believe it.

Believe it, yep. DE LTAR Yes, he is a person who got rid of his negative emotions. Because he's an arhat on a listener track.

Yeah, he's an arhat, come on. Yes. He's an arhat.

Cool. But you just learned another thing, and this happens in a good debate. He'll try to teach you three or four different things.

You just learned that an arhat on a lower track still has... Obstacles to omniscience. Obstacles to omniscience.

Which they can't get rid of until they reach enlightenment on the highest track. Did they reach enlightenment? And enlightenment.

Yeah, and enlightenment. Is this where the book gets into that? Like the different enlightenments according to the different tracks?

If you're really interested, that's a separate literature. That's a circle. That's a...

Wow. That's a... That's a wide topic.

Meaning, they wrote separate books about it. And it's called LAM THOB SO. How to Achieve a Path.

And it's the first book we ever translated. And it probably exists somewhere in a bookshelf somewhere. Stopped here.

531? Yes, that's the end of the term as well. I hate this kind of thing.

It's like, you know... It's like graduating from high school and then you got to go to the real world. Okay.

Thank you. Thank you, good job.

[Speaker 2]
Thank you so much.

[Speaker 1]
Thank you. Congratulations again on doing 20 things well at work. All right.

Nick, this is where we get our 45... 50? All right.

[Speaker 2]
We're gonna eat.

[Speaker 1]
Yep, see you guys soon. By the way, reading this book is like going back to my high school because it is the first book I struggled through at the monastery. And I suffered immensely through this book.

So, just so you know. Thank you. Thank you for suffering for us.

Thanks. 10 minutes, guys.