Вордсмит — Книга 2: Трудные места школы «Ум только», занятие 10

[Speaker 1]
All right, Mandala. answer a bet during your class. Just kidding.

So this is the story of words text. We started four years ago translating Tsongkapa's commentary on foundation consciousness, basically. Refrigerator mind.

Then we saw it was too difficult for us. So we read a different commentary to his poem. That was by someone from East Tibet.

That book was called The Golden Key. We worked through it, and it was very difficult. But we finished it.

I have to say, we cleaned it up. It took about two months. It's very, very good now.

I think it's the best English book on the mind-only school that there is. So I think it's going to be very important for people. Especially if you live in China, this is your school.

This is what Master Shenzong brought from India during the Tang dynasty. It's a big, big part of Chinese culture. So it's very exciting, I think, that Word has finished his first book.

I think the Chinese team should work very hard to translate it. Not in ten years, you know what I mean?

[Speaker 2]
Word can translate it himself.

[Speaker 1]
I'm sure. He might need a little help. But really, if you guys can translate it, it's extremely important for Chinese culture.

It's one of the most important books for Chinese culture ever written. It's a beautiful, beautiful book. We found out the author is actually Mongolian, so you have a nice connection between India, China, Mongolia.

It would be very important to translate it. It's a great book. I used Word's book to teach recently the SCIM College Group Level 12.

His book is three or four hundred pages long. I had ten classes on the Mind Only School, and I finished four pages. I worked hard.

I worked really hard. Word, you could teach a book for about 20 years and not repeat anything. It's beautiful.

It's very important. It's very, very fun to take business tools out of his book. I think it's going to be fun for us for 20 more years, this book.

It's an amazing book. Venerable Utpala worked very hard on it. The book is very clean and very strong.

You guys got to read it. Then Word and me were a little bit scared because now we have to go back to Tsongkhapa's original book. We were afraid we couldn't do it.

But I think our strategy worked, Word. As far as I can tell, we won't be stopped to go through Tsongkhapa's auto-commentary, his own commentary. But we can do it now.

I think now we can do it. Word and I had a big, big job. We had to split his book into two books, and we did it.

What you see now today is the result of a lot of work. This is an old painting of Tsongkhapa that I like. This is actually the day that he met one of the big teachers.

[Speaker 3]
Can we see your screen, Geshe-la, please?

[Speaker 1]
Oh, I'm sorry, I'm sorry. I'm telling you all about it and you can't see it. Can you see it now?

You okay?

[Speaker 3]
Yes, thank you.

[Speaker 1]
I just took it out. Word, I took it out of one of those thangkas, the 15 thangkas. We could have taken 20 other ones, but this happens to be the moment that he meets the big teacher.

I thought it would be nice. Let's get started. We finished the easy part of Tsongkhapa's commentary and we're starting to reach the difficult part.

Here's our progress report for Term 12. We don't know how fast we can go through the auto-commentary, but we know that it's more difficult than the book we did before. But generally we can guess that we can finish Word's book in another three years.

We can finish Tsongkhapa's book in another three years. It's going to be long. It's going to be about...

almost 600 pages. Extremely difficult. And extremely deep.

I think in future generations they will teach somebody Mind-Only School from the first book when they're 30. Then when they get to 50 they'll teach them from the second book. Because it's hard.

The second book is hard. We had just finished a section about the 12 parts of the... 12 sections within...

the 12 different formats of the Buddhist teaching. By the way, we used it as a principal theme in SCIM 12. We used it for the study of gratitude.

It was very, very popular. I'm going to skip ahead to where we... I think we stopped.

Oops. Let's see. I can't...

Reckless walk. Say again? Reckless walk, right?

I think that's where we are. Let's start there. Word's going to read and Dr. Kramer is going to check. Okay. Reckless walk. Yeah.

By the way, we have finished Tsongkhapa's root text poetry because we finished the Golden Key, which is a commentary. So we had to finish all of the poem of Tsongkhapa. The commentary, his own commentary to his own poem, will take us a few more years.

In his poem, he says, reckless walk means what? Speaking of contact and the rest... Yeah.

KUN CI always has how many mental functions hanging around with it? Exactly five. Yeah, exactly five.

No more, no less. Thank you for the exact. Somebody says, well, what do you mean exactly five?

And what are the five? Then we have the root text, which we already translated. If we did a good job in the first book, the root text should not change.

OM MANI PADME HUM Okay? It says, because the foundation consciousness, where all your karmic seeds are stored, the consciousness itself, the refrigerator itself, where all your good and bad karmic seeds are stored, the box in your head should be karmically neutral. Okay?

And it's also unclear. Therefore, only five of the... how many mental functions, Woon?

51 according to mind only. Yeah. Only five of the 51 can be with it all the time.

Okay? And let's see why. Okay?

Here we go. I'm going to skip this part. Hey, look what we got there, Woon.

Okay. Please read and Ben Kramer, please check. Okay.

Okay. Now, because the refrigerator where all your karmic seeds are stored is madre blomboten. What's it mean, Woon?

It means it is neutral but does not cause an obstacle. Yeah, and it means you got to really get the feeling it's not a good deed and it's not a bad deed. It's just neutral.

It's not creating good karma and it's not creating bad karma. It's neutral. Okay?

Therefore, you cannot say that 11 mental functions are always hooked up with it. What are those 11? Those are the 11 that are always virtuous.

Yeah, the good deeds. The good mental functions. And here's the list that Word put together so beautifully.

And here's the 11 virtuous ones. Faith, shame, consideration, seeing people equally, mindfulness. These 11 are not part of foundation consciousness because foundation consciousness cannot be a good deed.

That also means the tsa nyun and the nye nyun. What's that word? The root afflictions and the 20 auxiliary afflictions.

Yeah, min jung. Also cannot be... Yeah, cannot occur as part of the refrigerator.

Okay? Moreover, the yul nge nga. The yul nge nga.

The five mental functions which always have the same objects, right? Objects. They don't...

They are incapable of clearly delineating their objects. I'm sorry. kun chi.

The refrigerator is not capable of clearly formulating objects, cutting objects up, dividing them up. Therefore, those five also, min jung. Can also not appear, be hooked up with it constantly.

Yeah, good. Okay? Which doesn't leave a lot of mental functions left.

Let's go see. Here we go. Go ahead, Wood.

Okay. Yeah. Now, teach us what is shen yu shi.

What does shen yu shi mean? Shen yu shi... So, basically, Jason Koppel is now going through all of the 51 mental afflictions.

Mental functions. Excuse me, yeah. Mental functions.

We just did the six root, the 20 secondary, and the five with definite objects. And now, we're going over those four that don't have an object, a definitive object. They move from objects.

Yeah, I would say variable. Variable. And here they are.

They are the last four of the 51. The mental function where you notice the music in the grocery store, the mental function where you listen to the bass line, in particular, and the mental function of sleeping, and the mental function of regretting, their objects are variable. Okay?

You could be looking at something good or bad. You could be having a good dream or a bad dream. You could be regretting something good you did.

You could be regretting something bad you did. You could be regretting that you gave so much donation to the stupor project, right? Which is a bad deed.

So, he says, these four variable mental functions, which can go either way, they can be thinking about something good, they can be thinking about something bad. The object is not clear. They don't have a dak shi.

Therefore, they also cannot be in the kun shi. They cannot be part of the refrigerator. Because they don't have a dak shi.

I want to teach you a word. I'll challenge you a word. $100, okay?

Aren't you glad to be back in the money? Dak shi. Dak shi.

Dak shi. Dak shi. This might be an S, I think.

I'm not sure. No, probably not. Can you explain the difference between...

Let's put dak shi last, okay? No, let's put it first. Now, with regard to a pen, if we're talking about a pen, if we're...

Sorry. If we're talking about a pen, what is the dak shi? I just checked.

There's an S. Okay. Now, this is very famous.

This is how we establish objects as existing. Or this is how existence is made. So with a pen, if you're talking about the pen, it's the blue, the long, the white.

It's the cylinder. Yeah. Yeah.

The parts. The raw data. Yeah.

Parts. Or... Good.

Raw data of the pen. Okay, what's the dzogchen? The dzogchen is the process of imputation itself.

Or the imputer. We call it the mind, which is tying the parts together. Okay?

With a mental image, right? Yeah. The dak shi is the mental image.

Yeah. No. It's the result of the process.

Oh. Equals the... Pen.

Yeah, yeah, yeah. So this is a big thing when we're talking about a pen. Here's the philosophical language that we ignore during DCR.

The dak shi is the parts lying on the table when you come in the room. Then the dzogchen is your mind influenced by the karmic seeds when you shared a pen or you didn't share a pen. And then after the mental image pops out of the mind and lands on the colors and shapes, you get the resulting pen.

The pen is the result. Dak shi. Okay?

Why are we talking about this? He said there's no raw data for the four variable mental functions. Sleep, regret, noticing, and checking.

Those four mental functions don't have raw data. Okay? Don't have raw data.

Therefore, they don't get to be in the kunshi. This is Tsongkapa. This is Tsongkapa.

And it's very confusing. I'll be honest, the first time I read it I thought about it for like half an hour and then I said, let's just throw it open in the class. Let's just discuss it because I don't understand it.

I don't understand why. Then I got impatient with myself and I said, I should go figure this out. What's that?

I went to see if anybody else tried to figure out what Tsongkapa was talking about. And guess what? the great Mongolian, he said, I don't know what the heck Tsongkapa is talking about.

Let's figure it out. God bless him. Guess what, Wern?

We have a very nice little detour. Yay! Wern hates these detours.

But this is a beautiful detour. It's very, very cool. In the first paragraph he says, they don't have good karma, they don't have bad karma in the refrigerator.

That's clear. Second paragraph says, they don't have the five mental functions that have definite objects because it's not that good. KUN ZHI is not that good at distinguishing objects in detail.

That's okay. Here's the discussion. This is where we want to start.

Start discussion here. Why are the four variable mental functions not allowed to be part of KUN ZHI because they don't have raw data? What's that mean?

Got it? Here we go. I read it.

That's cool. Okay. Yeah, this should be way because it's future tense, right?

It's actually optative. Okay, now. You want to chew on this for us?

Yeah, I think I got it. I think you can get it. Speaking of those No, they means KUN ZHI.

Oh, KUN ZHI. Speaking, okay. The retinue or the mental functions in KUN ZHI the four of which have variable objects cannot be hooked up to the KUN ZHI.

[Speaker 3]
Good.

[Speaker 1]
And this TEH pretty much is like because or the reason is because those others meaning those four No, SHEN DU NA means if that were not the case that they could not occur, okay? Oh, if it were not the case they could not occur then in the sleep and regret are included in the higher levels you would find sleep and regret for example in the formless realm. Right, in the formless realm.

But you don't, right? Oh, I see. By the way, but do you have KUN ZHI in the formless realm?

Yeah, we do. Yeah, so that's the point. If KUN ZHI can exist in the formless realm then sleep and regret cannot be in the formless realm there's no sleep in the formless realm there's no regret in the formless realm then they can't be part of KUN ZHI because KUN ZHI does exist in the formless realm or else you die and sleep and regret cannot exist in the formless realm.

All right.

[Speaker 3]
Does that mean that anything within KUN ZHI has to be expressed always?

[Speaker 1]
Well, that's a great question but in general yeah, you could say when I say KOR DU meaning it can occur in the retina of KUN ZHI you can say with fair frequency, how's that? Once a day you feel regret or sleep and that's not possible in the formless realm. Therefore, it's not possible that two of the variable mental functions can be part of KUN ZHI because KUN ZHI everybody in the formless realm has a KUN ZHI but they don't have sleep or regret.

[Speaker 3]
Okay.

[Speaker 1]
And in the second concentration level on up Good. Good. Do exist.

No. This is sarcastic. Oh, oh, I get it because it's the, okay.

So you're telling me that in the second samtan level on up that people are just examining and noting? Yeah. Can people in an extremely deep state of meditation still be checking the quality of the music in the grocery store?

Either noticing the music or examining the baseline. And he says, come on. But do people in the second form realm meditation and on up, do they have KUN ZHI?

Yes, they have to. Yeah, or else they'd die. They would die.

Therefore, the four variable mental functions cannot exist in KUN ZHI or they cannot be a core. They cannot be an attendant to KUN ZHI. But he didn't talk about the stupid raw data question.

He didn't mention the raw data question. But he's going to. Yay.

Let's do the next paragraph though. ... ...

... ... ...

... ... ...

... ... ...

Yeah, good. Okay, so he's quoting Khandel, which happens to be Tsongkapa's auto-commentary, okay? Difficult commentary, right?

Means difficult, it means commentary on difficult points. He's quoting Tsongkapa himself. And he says, ,'DI GOR LA, In the attendance to kunshi, ,KAM GSUM KHA'I MANG NYONG MI SBYUNG, You can't say that there's different numbers of mental functions according to which of the three realms you're in, okay?

You can't say that in the formless realm, kunshi has fewer mental functions than it has when it's in the desire realm. Why? ,DAN PA'I RNAM SHES YIN, It's a very stable state of mind.

It doesn't drop mental functions depending on where it is, okay? ,TSO'O, It's the main mind. ,BYUNG RDOG GI DUS BYED YIN PA'I PHYIR RO, The presence or absence of the mental functions is always simultaneous.

It's not like it loses some or it picks up some in different situations. It always has the same mental functions, okay? Now, now Ngawang Pelden is being honest and he says, by the way, you won't find that quotation in this section of Tsongkhapa.

Why? Because it's in a different section? Yeah, it's in the section on yin yin.

Yay. This sentence doesn't relate to kunshi. Tsongkhapa said this sentence about negative consciousness, okay?

He said it about negative consciousness. Then he says, then the Mongol guy says, ah, dear Yang Tsung, it also relates to kunshi. Yeah, what the heck?

It's all the same thing, you know? Yeah. I mean, he's hoping, I mean, if it was somebody else, they would have tried to slip it by us.

And by the way, I was dying because if it's from the auto commentary, it should be here in this section, but it's not here, okay? Then he says, oh, by the way, what I just said about you can't drop mental functions, you can't add mental functions according to the realm you're in. He didn't say it about kunshi, he said about yin yin, but it's all the same.

It's all the same, okay? Got it? Okay.

Yay. Now he gets the dakshi. Now he gets the raw data, yay.

God bless. Can I guess? Can I do, what do you call it?

Anticipatory translation? Exactly, please do. I mean, I don't know.

I haven't looked at this quote, but I suspect it has something to do with, I mean, is there raw data at the formless realm? He's not going there. He's not going there, okay?

But I'll give you a counter question to you, Warren. Okay. If the shape of a cylinder and the colors black and white are the dakshi of a pen, if they are the raw data of a pen, then what's the raw data of tokpa and chupa?

Right, it has to be the moments of mental consciousness, right? And what's the raw data of sleep and regret? What's the underlying reality of sleep and regret?

And what's the underlying reality of noticing and examining? Okay, that's the question here. So when he says dakshi, he's talking about the underlying reality, okay?

What's the parts that you're talking about when you say his mind is full of checking the music, or his mind is full of noticing the music, or his mind is full of sleep, or his mind is full of regret? What's under the regret? What's under the sleep?

What's under the noticing and what's under the examining? And that's somehow going to give us a clue about why these four cannot be in kunshi, okay? Whew, here we go.

Please read. Oh, by the way, let me group it all together. Here we go.

Okay, that's easier. Okay, thanks. THEG SHI MIN SBYONG BA'I RGYUD TSEN SHEN YANG RGYUD TE Good.

KHOR ZHU SHEN RGYUR SHI DAG SHI MIN SBYONG BA'I RGYUD TSEN SHEN YANG RGYUD TE CHER TE TE KHOR ZHU TOG CHU GYI DAG SHI SHIRAB TANG NUNG MO CHEN GYI DAG SHI MA RIG PA TANG NUNG MO CHEN MA YIN PE DAG SHI SHIRAB KANG YANG MIN SBYONG BA'I CHER TE Yeah, okay, very heavy, very heavy. And only, I mean, this is something we never could have figured out on our own, okay? THEG SHI MIN SBYONG BA'I RGYUD TSEN SHEN YANG RGYUD TE And there's another reason why these four variable mental functions cannot exist always in the retinue of KUN SHI, okay?

By the way, when he says another reason, what was his first reason? That in the, there's no sleep and regret in the higher realms and there's no, there's no vittarka and vicharya in from the second form realm up. Yeah, perfect answer.

It's a pleasure to have you in the class. Again, wow, KUN SHI, KHOR DU GZHAN GYIR ZHIG DAG SHI MIN SBYONG BA'I RGYUD TSE I'll give you another reason why these four variable mental functions cannot sit in KUN SHI, because there's no DAG SHI for them. There's no raw data for them, okay?

And this is what we were looking for. We were looking for someone to tell us why. What's the raw data?

Okay, here we go. DE KHOR DU RTOG CHEN GYIS The noting, the noticing and the examining in associated with KUN SHI, okay? Their DAG SHI would have to be SHI RAB.

Wisdom. Their raw material would have to be SHI RAB, okay? What's he saying?

The raw material of? The raw material of noticing something and examining it closely has to be wisdom or some kind of understanding. Yeah, good.

Don't forget that SHI RAB, when you're talking about SEM CHUNGS, can mean intellect. And it can also even refer to twisted intellect, okay? Like Hitler had SHI RAB, according to the mental function idea, okay?

He just had a twisted intellect, okay? Now, NYID RGYUD, their DAG SHI is MA RIG PA. Is misunderstanding, ignorance.

When they are NYON MONG CHEN. They're KLAI ZHIG. Yeah, when you're having a dream and you're angry at somebody, and when you're regretting giving a donation for the stupas, okay?

That was too big, okay? Okay, that's called KLAI ZHIG sleep and KLAI ZHIG regret, their DAG SHI, their raw material is? Misunderstanding.

Yeah, misunderstanding. Now, is it possible that you would have a crossover SHI RAB and MA RIG PA? Well, it says when NYON MONG CHEN is KLAI ZHIG.

So if it's not, if those aren't KLAI ZHIG, then maybe? Well, when you're having these last two, right? Like you're having a dream in which you're killing somebody, or you're having regret about having done something good, right?

Right. Then the DAG SHI would have to be a kind of wisdom which was messed up.

[Speaker 3]
Yeah.

[Speaker 1]
And that's MIN BYUNG. That's not possible, that doesn't happen. Yeah, the two sets of raw data are incompatible.

Therefore, those four mental functions cannot occur in conjunction with KUN ZHI, okay? It's very deep. The two sets of raw data are incompatible.

In the case where you have a messed up sleep and a messed up regret, but you do have noticing and examining which are basically types of intellect, okay? They can't coexist. Maybe you could have two of the SHING YEARS at one time and then you could have a subset of the other two SHING YEARS, okay?

But you can't have all four at the same time. Not going to happen. Because you can have a messed up sleep and you can have a messed up regret and they cannot coexist with intellect, with wisdom, okay?

Got it? That the underlying mental type is contradictory. They cannot coexist in a single consciousness at the same time.

Cool? Cool. You okay?

Yeah. Okay, then he says, he proves his point by saying, because the same book says so. KUN ZHI.

Yeah, who's Khandro? Archondro. Yeah, the other commentary says so, okay?

And by the way, this quotation is in this section and we were just struggling with it, okay? Yeah. Okay, yay.

That's so sexy. Thank you, Melon Pellman. I don't know, I love it.

And by the way, if you were going to make a life tool for a DCI level, it'd be very interesting to explore this discussion. Very interesting. I bet you could come up with a good business application if you were clever of this discussion, okay?

All right. Don't sleep on the job when you're upset. Yeah.

I was so, you know, when we cracked that one, I was like, okay, we can do this commentary. We can do this commentary. If we have a lot of good help from John Brady's database, we can crack this commentary, okay?

All right, go. Kuntujowa. Wait, who's checking?

Tough on this guy.

[Speaker 3]
Yes, please.

[Speaker 1]
Kuntujowa nga thang mit tsongpar dente. If it wasn't for him, I could increase everyone's salary is what I'm saying.

[Speaker 3]
All right.

[Speaker 1]
Rekpa nisem chung, kungi yinpe chir thang. Sem tamche la nyung, isn't that the same nyung twice, Kesha? Yeah, I'm sorry.

You're absolutely right. I don't know why I corrected that. It was kind of stupid.

Okay, there we, I think I was trying to make this point. Yeah. Oh, I see, I see.

Nyungwa nampa summe kangyang rungwa chik mik pe chir thang. Yul gi pu ri chupa tam thang. Yul la yo wa tam thang.

Ranggi mikpa la sem tupa tam che la yu pye cheru. Now, yeah, after having eliminated all of those other groups of mental functions, he says that leaves the five kundros. What's a kundro word?

The ones that always hang out. Yeah, yeah, yeah. There are five mental functions which are part of every mind, whether you're an insect or a whale or a bird or a human, or you're in deep meditation, it doesn't matter.

You still have these five, okay? Let's go through them. The first one is?

Rekpa. Yeah, why does rekpa occur with all states of mind? Because you always have to be, the consciousness has to be contacting something for there to be a state of mind.

Beautiful, beautiful answer. You're really on a roll today. Okay, second one.

Sem tam che la, all states of mind, are mikpa, are focused on some one of the three kinds, oh, three, excuse me, three aspects? Three kinds of nyongwa, yeah. Feelings, experiences.

Yeah, and don't forget that the word experience it also is almost equivalent in English to the word feeling. So he's trying to say sorwa is in all states of mind, but he called it nyongwa, okay? Which we also say in English.

Did you have a good experience or a bad experience when you went to words mind-only class? Have you ever been experienced?

[Speaker 3]
Great experience.

[Speaker 1]
So, so far we've covered two of the five omnipresent mental functions. The contact of the mind with its object, and the feeling it has about the object. And the third one is?

I don't know if you remember puricuppa. It's a tough, tough word. Puricuppa?

It's a difficult phrase, yeah.

[Speaker 3]
Oh, I know, I know.

[Speaker 1]
No, it means like the hairs, like discriminating, like the hairs on your head. Perfect, perfect. It means to split hairs, okay?

Called cutting hairs, right? And that's the function of probably dushe, I guess, right? Yeah, discrimination.

Dushe, right? Yeah. So we got three so far.

Yeah, yeah, yeah. We got contact, we got feelings, we got discrimination. Now here's another one.

Yulatam, always moving mind, so sempa, maybe? Well, we got two left, okay? I'm going to tell you the names.

We got sempa, and we got yi la chepa. We got sempa, and we got yi la chepa. Supposedly, these two accompany every state of consciousness in the universe.

How do you normally translate them, sempa and yi la chepa? Sempa is movement of the mind. Perfect, perfect.

You're on a roll today. What's yi la chepa? Yi la chepa is, oh, it's similar.

It's, yeah, it's like activity of the mind. It's, I would say it's directing the mind towards something. Directing, yeah.

So sempa is almost a undirected movement of the mind. And then yi la chepa is to bring something to mind. Okay, how's that?

Yes. So which one is which here? Because he doesn't say.

Well, can we do the last one first and then just then? Yeah, sure, I don't mind. So it says, rangi mikpa semtupa tam.

So this is, this should be yi la chepa. I think so. I would say that, bring it to mind, right?

Yeah, bring it to mind. Bring the object to mind. And then yi la yoa means to shift to the object and the emphasis on the shifting and not on arriving at the object.

How's that? And it says tam, only shifts. It's always tam, it only can shift.

Yeah, so which one, by the way, is the definition of karma itself? Lele nikten tsak nakso kye yi la tsempa. Yeah, sempa.

Which one of these is karma, is the essence of karma itself? The fact that the mind is always moving. Yeah, when the mind moves, that's karma, okay?

And here it is. Anytime the mind shifts, just the simple, the simple moving of the mind anywhere is karma, okay? And then if you direct it at a certain object, it becomes another, a different mental function, okay?

Cool.

[Speaker 3]
The sempa is omnipresent.

[Speaker 1]
Yeah, sempa is constant, instant by instant. And yi la tsempa is almost like more a purposeful bringing something to mind. You see, somebody says, did you remember to send your mom flowers?

And then you yi la tsempa, you bring that subject to mind. But the general constant movement of the mind is karma, okay? And that's very deep, okay?

And I thought his distinction between the last two was something I have seen few writers attempt. Few writers have had the courage to really specify the difference between those two. And guess who it was who did it?

It's like Tsongkapa. He's not afraid of anything. He makes everything clear.

He refuses to leave something unclear. And I think our translation policy should be the same. If we come across some weird thing where the four variable mental functions can't be in the kunshi because they don't have raw data, then if we're going to be Tsongkapian translators, we got to go figure out what the hell is going on.

Even if it takes us a couple of classes, okay? That makes us mixed nuts Tsongkapians. Yay.

Yay. Okay. Here we go.

Here's the easy part. Yay. I think Tsongkapa throws in easy parts every once in a while so we understand something.

Kunshi, korgi tsorwa te, nungwa tsum kangshena. Translate. Someone, you might want to know why feeling is amongst all the three.

Oh, someone might, oh, okay. Someone, you might want to ask what are the three experiences that are feeling that are part of the retinue? Yeah, meaning which of the three feelings, pleasure, pain, or neutral feeling is kunshi capable of?

Okay. Kunshi itself, is it capable of all three types of feelings? Or is it restricted somehow?

Okay, that's the next question. And we get two halves of two lines. We get the second half of one line and we get the first half of the next line.

Sohani parmo. Okay. Go ahead, we still have a few minutes.

Let's use our time. Okay. Tsorwa ni tewa tang, tungwa mike ngor ma kyorpa parmar namsun nungwa tang yom payinte.

Tila tsorwa ni, mikpa or mikla, we don't know. I think it's mikpa, yeah. Okay, tewa tang, tungwa kang yang mi pay chir.

Good. So basically, it's dewa and dungyal, and he's just using a synonym for dungyal, okay? So kunshi is never dewa or dungyal.

It's never good times or bad times. Yeah, it's never pleasurable sensation and it's never painful sensation. It's always parmar.

It's always intermediate. Yeah, halfway in between. Neutral, okay?

And then he defines parmar in his commentary as dungyal. Okay? Equanimity, middle level.

Yeah, why does he have the right to define parmar as dungyal? The right? I mean, it's his book, but...

Yeah, he wrote the root text, okay? Okay. You want to say in between?

Go ahead, Tsongkhapa, it's your book. Yeah, whatever you want. And you want to say, you want to write a fake commentary that says, by the way, in the middle means neutral.

Okay, all right, thanks. Okay. That's a great commentary.

I'm not criticizing, I'm just saying, okay. There's a deep reason why he said parmar, but anyway. So, now this is a difficult distinction, okay?

That the feeling that kunshi is having can never possess as its object pleasure or pain. So, in that case, feeling becomes, sometimes I like to translate it as the capacity of feeling. Because if you get as far as pain or pleasure, you're into the object of feeling and you're not talking about feeling anymore.

In Buddhist psychology, in Buddhist psychology. Feeling is supposed to be a feeling. Yeah, or a sensation.

You see, tsorwa maybe should be translated as sensation. And then you can say pleasurable sensation or painful sensation. But it's a difficult, mentally, or thinking about Buddhist psychology, the minute you say pain or pleasure, you are to the object of tsorwa and not inside tsorwa anymore.

And it's a difficult distinction. It's a really difficult distinction, okay?

[Speaker 2]
Geshe-la, in the Abhidhamma, it defines feeling as the capacity to take the pain or the pleasure in that object into your mind. So, in that way, it fits what you say. It's like neutral.

It's just taking what's there already.

[Speaker 1]
Yeah, yeah. It's a difficult question. I used to struggle with this, you know?

I used to struggle with this. And here, he mentions that problem. He's talking about that.

Maybe tsorwa means sensation. And then according to the object, it becomes painful tsorwa, right? Yeah.

But the point is, the refrigerator that holds your mental seeds is a perceiver. It is a perceiver. It also perceives the world.

Don't forget the refrigerator is a state of mind. It's a state of awareness, okay? It perceives, especially colors and shapes, right?

Stuff like that. But it never feels pain or pleasure, okay? That's the thing.

It's always neutral, okay? So, who feels pain or pleasure? Right.

Sam, the sixth. Yeah, exactly, the sixth. But word, I'll give you, I'll screw up with, I'll F with your mind, okay?

More? More? Kunshi, Kunshi is the flow of the sixth.

Right, right. You have to say Kunshi. Well, that's always the problem.

But yeah, but Kunshi itself, you have to say. Yeah, I'm not gonna. You have to for overtime, guys.

Yeah, thank God. I can't do any more of this. All right, I'm gonna stop here.

Anyway, Ruin, your book is so incredibly sexy now. And I'm so glad we did the Golden Key because now we can understand it, you know? Or so far.

Okay, yay, let's sashimi.

[Speaker 2]
Okay. Sashi, kyou, yo, shen.

[Speaker 1]
Gi, san, gyei, yo, gai, hi, h impressive, dashi, go, yu, yo, shi, Kyei, wa, ri, kyei, yo, ku, Hey Mr. Word. Yes sir. Two paragraphs below here, there's something weird.

I tried already. Oh, is it that? I don't know, I gotta talk.

I couldn't find it in my scan. There's something up with my scan. I don't know what it is.

I have to, but I looked, I couldn't find it. Okay, try again in the next few days. Yeah, I saw that too, but I'll take a look or something.

Okay, great. I gotta say again one more time that Word's finished first book is a true classic, and I'm very proud that it's really the first serious book by the Mixed Nuts. Good job.

Okay.

[Speaker 3]
Thank you Geshe-la.

[Speaker 1]
Yay. Thank you Word. Thanks Geshe-la, thank you Word.

Great first day guys, that's awesome. Yeah. Awesome, thank you Geshe-la.

See you guys tomorrow. Yeah, every day after. After today we'll have Q&A's every night from 7 to 8 or 7 o'clock or so.

And then, so hang in there for all that. Thank you. Bye.