Вордсмит — Книга 2: Трудные места школы «Ум только», занятие 22

[Speaker 1]
Started? Okay, question one for the homework. So Geshe-la asked me to do Mushim Musum for the seeds that we've been talking about, so I am doing that.

That's the whole quiz. So maybe people in the audience or something don't know. Mushim Musum means what are the permutations when comparing two things where they overlap and where they don't, I guess.

Okay, so what is the Mushim Musum between the seeds for verbal expressions and the seeds for a view of some sort of self? Either no one knows or no one's there or both. Well, I'm thinking there's got to be something that's both.

I'm just having a hard time thinking of an example that quickly. I guess you have to remember, I was considering whether to remind you what each group was, but I thought that'd be too easy, and now maybe I just should have. Does anybody remember what the seeds for verbal expressions create or become?

Is my mic on? Yes. You know, when you want the audience to be quiet, they're never quiet.

I know you have much more interesting things in your lives than this book.

[Speaker 3]
Expression, viewing, self-nature.

[Speaker 1]
I'll just tell you because I don't want to take forever with this quiz. So the seeds for verbal expressions make everything from visible form to omniscience. The seeds for a view of some self make views like jiktok, batawa, the view of the destruction, destructible view, I don't know.

And then tsepeyenlat, the links for suffering life, make links for birth in the upper realms, lower realms, and then birth, death, and moving on. Okay, now if no one says anything, I'm going to give all the answers. So does anybody know what the first mushimusim is?

No? Yay, it doesn't matter. So seeds for verbal expression, what's seeds for verbal expression, and is there a thing that's, wait, maybe I did mushimusim wrong actually.

Come to think of it, what are things that are seeds for verbal expression? Everything. What are things for seeds for a view of some sort of self?

Those are self-existent views. What are things that are both, that would be self-existent views because they're both everything and self-existent. And what is something that was neither?

That would be an actual rabbit's antlers. Okay, and then what is both, what is everything and not, and the seeds for a suffering life? The quietest quiz ever.

I know how you feel now, Venerable Upala. Okay, so seeds for all expressions are everything. Seeds for, an example for seeds for links of a suffering life are seeds for rebirth.

Example of both would be seeds for rebirth, and an example of neither would be actual two-headed purple elephants. Okay, I'm just going to move on. And then what is a view of some, a seed for a view of some sort of self, and a seed for a link of a suffering life, both or neither?

So. Does everyone take this time to check their email or something?

[Speaker 3]
Misunderstanding would be.

[Speaker 1]
My karma. Okay, I'll tell you. Seeds for the view or self-existent views.

Seeds for links of a suffering life, example would be seeds for rebirth. And what is both? I put maybe the seeds created by views for a sunsodic life.

I think it might be questionable. And then what's, what's neither? Something that doesn't exist.

A wordsmith who actually understands this book. Okay, hopefully it's slightly easier or more interesting. I picked some phrases because we're kind of out of new words in my text.

Found them all. So what's, what's famous in the world? No.

What it sounds like. What we say in the world, what we call something in the worldly way. Is everyone's mic broken?

I think so. My mic is not broken. It's not what we call something in the world?

Not like what people in the world call it? That's what it is. How it is usually referred.

It's how I translated it. Yeah, you can say that. Or you know, the way people usually talk.

It doesn't mean well-known in the world. Yeah. It means the way the world talks about things.

Yeah. Yeah. Okay.

Cool. And then this one is a phrase we know. Matagmachepa.

What's the opposite of matagmachepa? Right. Yeah.

So matagmachepa is like just unexamined and this is examined, I guess. Yes. Yeah.

And our most famous phrase, I just had to include it because it was so. Well, it was indescribable. Indescribable, yeah.

Yep. But in the case of Jeremie Bokchak's, wasn't it from beginningless time? It was indescribable in the sense of being neutral, so it could be named neither one or the other.

Oh, okay. Yeah. Oh, I'm thinking of Menjiki Bokchak.

I'm thinking of Menjiki. Yeah, that was the other one. Yeah.

Okay. Okay, Dan. I tried.

I think I did a good job. Let's see. I have to say something.

This is one of the most difficult sentences that we've ever had and we got to sit with it, okay?

[Speaker 2]
Okay.

[Speaker 1]
So let's go slow. I'm going to check. de na denpa nawa ni mikla de na denpa nawa ni mikla Okay.

Good. Got this. Oh, that's cool.

Okay. I like it so far. I can't see the whole English, but I like it so far.

There's the rest, Ken. Okay. I still don't see the whole English.

There we go. Now I got it. Yeah, I really like your translation.

And to be honest, you worked out some parts that I wasn't sure about. And I kind of, I like your translation. I think it's very helpful.

[Speaker 2]
Yeah.

[Speaker 1]
The main point is that, you know, with, and it's a very fascinating point to me, you know, people who talk about God are also talking about something that you can't see. People who talk about atoms, and in this case he says our own skulls, like the Abhidharma guys with Stanley's molecules and atoms, you also can't see that. Now, when you look at blue and someone tells you you're really looking at your mind, it's almost the same as those other two guys.

And then he says you have to use logic to establish it, right? And if you took that blue to be an outside object, existing outside and to a distance, two things, right? If you took the outside of your mind and existing to a distance from you, then that, you know, you'd also have to use logic to prove that that's the case, because it's not something you could normally tell, that you're actually looking at part of your mind.

So, I like your translation, and it goes farther than I... I think you've made some good strides in it. I'm afraid there's a few parts in Tsongkhapa's auto-commentary that we may not understand completely until we finish, you know, so...

Maitri approves of that.

[Speaker 3]
What is Ganges? I don't understand.

[Speaker 1]
I'm sorry, what is... Muthekpa? Oh, it's a joke, I think.

They go and sit on little benches in the Ganges River.

[Speaker 3]
Oh, okay. Stairs.

[Speaker 1]
That's Muthek. What's the famous thek we had? We had a thek, and I think it was in Vimla Kirti.

[Speaker 3]
Oh, right.

[Speaker 1]
I went and showed you a thek. I brought it in from outside.

[Speaker 3]
A stepstool.

[Speaker 1]
Yeah, a stepstool. And somebody's position was so bad, he compared it to a stepstool made of... Bubbles.

[Speaker 3]
Bubbles.

[Speaker 1]
You were using a stepstool made of bubbles. The stepstool was thek. Thekpu.

Thekpu, yeah. So the non-Buddhists, this ancient Buddhist word for non-Buddhists is people who went with a stepstool into the Ganges to bathe. So they wouldn't have to sit in the mud, I guess.

Okay, yay!

[Speaker 2]
Geshe-la, I thought we decided that it likely meant stairs. A tirtha or a thek could be steps, and that's why he said got, right?

[Speaker 1]
It could be the gots, yeah. The steps that go down into the water, yeah. Could be, yeah.

There's other words for steps. Temkhe. That's why I wouldn't object to stool.

But steps is okay.

[Speaker 2]
Yeah, I mean, Choney Lama specifically described them as doing their ritual bathing there, which we just seemed to line up as sort of dead-on practice.

[Speaker 1]
Yeah, that's fine. And I bet they haven't changed in 2,000 years. So that's one of the things about India that doesn't change.

Okay, let's go back. You ready, Word? You did a great job.

And to tell you the truth, you had some insights that I did not have, and I thought it was cool. Here we go. Very difficult sentence.

Let's go to another impossible sentence. Stanley, no, Hasso. Yay, Hasso wants to check you.

Go slow.

[Speaker 3]
Give me some material, Word.

[Speaker 1]
Yeah, come on. Hey, Word, Hasso said, Hasso bet me you couldn't make him a bet. Just kidding.

Okay, go ahead, go ahead. Okay. Okay, here we go.

I'm going to read a book right now. Let me think about that. Yeah, because it could be mental consciousness too, right?

Yeah, I took it to be the state of mind. I don't know what I'm going to hang on. I think it...

I think... I think you might be more right. These mind-only school guys, okay, according to the mind-only school guys, they say the kams.

The dhatus? Probably the three kams, yeah. Oh, the three realms?

I'm guessing, yeah. Yeah. Because that's the feeling of the other two elements here.

The three realms and the drovas. The beings there. Yeah, and all their types of rebirth, okay?

Tam je dupa. If we talk about all of them together, they are not pure shenwang. They're not purely dominated?

Yeah, they are not pure changing things. Why? Because they are kuntutopa.

Because they are made-up things? This kuntutopa I take to be... Oh yeah, that's the kuntak, right?

Yeah, kuntak. But I would say they are... they are...

what do you call it? Illusions put out by your mind, right? The blue and the...

you know, they're all kuntutopa. They're just things that are shown to you by mind, okay? By concept.

They don't have real existence out there. They are just the mind showing up as blue, okay?

[Speaker 3]
So they're not talking about them being collected together into one idea?

[Speaker 1]
No, I...

[Speaker 3]
Like the realms and the beings and the being born?

[Speaker 1]
Yeah, I wouldn't say that. I would say all the stuff in the universe that normally we think of as shenwang, meaning caused by other things, actually belongs to another category called figments of your mind. Okay.

Don't focus on them as being caused by... Don't focus on shenwang things as being defined as things which have a cause, because actually they are mostly just your figments of your imagination anyway. Okay?

I take it that way. Keep going, word. And...

Shinto! You ready? Are you there?

Yeah. Go. Shinto.

dupa yupa ma yinpa thang norway dun nangway ne kang yinpa te ni shen gi wang gi tsen ni to Yeah, the kind of defining quality of shenwangs, of those changing things, like blue, okay, is that they are... norway dun nangway ne They are places of our focus, right? ne They are things we look at and they appear to us as the real thing, mistakenly.

Mistakenly, yeah. As an outer object, right? They are yang tak ma yinpa kun du tobpay dupa They are taken in by imagination and they are not what they seem to be.

They are only nabarikpa. tsam nyi They are made of nabarikpa. And they seem to exist, but they do not?

yang tak ma yinpa kun du tobpay dupa You can group them into things which are objects of mistaken understanding. Meaning, you think... And I think he's playing with kundak word.

I think he is playing with kundak. He's playing with the idea. But here, by the way, nabarikpa tsam is definitely not referring to the school, right?

Even though it's exactly what that wording means, mind only? Oh yeah, yeah, yeah. It is only mind.

These are only mind, but they appear to be more than that, because of our imagination. And they appear mistakenly as actual outer objects, right? And that's pretty much what makes them shen wang.

The quality of shen wangs is to appear other than they really are. And in fact, the discovery of emptiness is to clarify what shen wangs really are, which is to cancel the kundak, right? The gakja, okay?

[Speaker 2]
Like shen wangs kind of stepping on kundak's turf right now, right?

[Speaker 1]
Yeah, and this whole... I think this whole section is trying to say everything in the world, because blue is not an outer object and appears to be an outer object, which moreover seems to exist at a distance, then that draws into question all changing things, shen wangs. I think he's drawing a parallel.

I think he's coming close to saying all shen wangs appear to be something they are not. And that's why we invented kundak. And that's...

when you clear up the kundak about the shen wangs, you get the yonggru. And then emptiness. So I think these sections are talking about why shen wang is kundak.

Okay. Or not kundak. All right.

Keep going. Sugeng wants to check you. He's like asking, geshe-la.

Yay! Yay! Okay.

Okay. Yeah. Sometimes the three characteristics of the mind-only school are called senyis, right?

Senyisum, right? The three characteristics. So somebody said, well, what's the mind-only characteristic called kundak?

Construction of the mind, mental construction. What does that mean? It refers to anything which is dun me, which is dun mayin.

It's not really an object. Yeah, it's referring to things that appear to be other objects, but are nabarikpa tsum. But are only mind.

They're mind-only. And they are only mind appearing as dun nyi. They are mind that simply appears as objects.

Yeah, yeah. As actual objects. Yeah, dun nyi.

Okay? So what in the mind-only school, what does the made up of the three characteristics, one of them is called just made up. And what that refers to is anytime you think something is an outside object, but your mind is just projecting it somehow.

Okay?

[Speaker 2]
Yeah.

[Speaker 1]
All right, cool.

[Speaker 2]
Is this, I mean, very close to like a dunchy of a pot in Sautrantika, the thing you're looking at when you think you're looking at a pot on the stove?

[Speaker 1]
Yeah, and I think that's why there's so much crossover between those two schools.

[Speaker 2]
Yeah.

[Speaker 1]
Okay. They say, what did they say? Nelja Kibble.

Anyway, there's guys that are crossover between two and three school. Okay. By the way, we've been talking about, we kind of get a definition of the three characteristics that were presented in Utpala's text.

Okay, here we go. Xiaoping, I have two important questions.

[Speaker 3]
Yes?

[Speaker 1]
Number one, is Singapore hot and wet?

[Speaker 3]
Outside, yes. Inside, cold.

[Speaker 1]
The only thing that enjoys the hot and wet of Singapore is the orchids. Okay. The second thing I wanted to ask you was, can you check Ben?

Okay, here we go.

[Speaker 2]
That would be weird.

[Speaker 3]
Word? Word.

[Speaker 1]
Oh, word, I'm sorry. You can check Ben also, but.

[Speaker 3]
Okay. Both.

[Speaker 1]
This is a hard sentence, but it's a beautiful sentence. Okay, you told us what was kundark. You told us what was shenwang.

Can you tell us what's yongdu? What is totality? What's the characteristic?

Zenny, of the three characteristics of the mind-only school, can you describe the characteristic called totality? And he says, yes, I can. What's the shen kyi wang kyi?

Oh, by the way, this cannot be an instrumental. And the original text has kyi, okay? So, what is the definition of things that are dominated?

Yeah, with reference to things which are dominated, okay? With reference to things which are dominated, the fact that... Genki, Zenny.

Real objects? Good, yeah. With reference to the characteristics of changing things, the fact that the characteristic of being a real object, tenmei.

Doesn't exist? Yeah, it isn't true at all. The fact that being a real object does not apply at all to changing things is yongdu, or emptiness in the mind-only school.

Okay? The fact that the idea that they are real outer objects is not at all true of all changing things is emptiness in the mind-only school. Or at least one, the most popular form of emptiness.

They have two others, but that's enough for now. There's all the quotations from Thich Duc, somewhere in there, there's my correction. Oh, cool, thank you.

Here it is actually, right here. shen kyi wang kyi, okay? There's no instrumentals here, and there shouldn't be.

Okay, all right. Yeah, it would be weird. Yeah, it wouldn't work out.

Hasso just looks like he's dying to correct you one more time. I don't know why. Okay.

Yeah, anytime you beat up your student for three or four pages, you try to give... Easy one. It's just they can read.

Okay? And I'm honestly, I believe that. When an author beats you up for three or four pages, which he has done, we've been through the ringer.

And now he's going to say, oh, let me give you some metaphors. So, nam paripadidak, what's that? Well, it could be two things, but I think here it's consciousness.

Yeah, these states of mind are not the real duns. Yeah, they're not real objects. Yeah, they're not the objects of your eye and your ear and all that, okay?

In fact, they are nam parikpatsam. They are mind only. Yay, mind, they're just your mind.

The blue, the table, the alley, it's all just your mind, okay? And then they say, could you give me a bay? A metaphor or example?

Give me an example to illustrate this truth. And he says, milang. Dreams.

Etcetera, okay? The perta or jau, you should view these as examples, okay? And then he explains the example, Oh, chidung.

Perna. When I see people on their phone, I always call them. They're either looking at their belly button or they are on their phone, I don't know.

Perna. Okay, good. You can translate this, go slow.

Perna. For example. For example, milang na, if you were dreaming or with reference to a dream, dunme.

Objects aren't real, dunme par. Yang, they're also not real. Yeah, even though they're not real.

Yeah, they're not real, they are. They are, in fact, only tam ni. Only that.

They're only nam par shepa. They're only consciousness or awareness or mind. They're just your mind, okay?

They're nothing more. All the soups. All the visible forms and all the sounds and all the smells and all the touches and all the tastes.

Yeah. And all the houses. Yeah, all the buildings.

Yeah, the buildings, the forest, the earth, the mountains, et cetera, et cetera. All the varieties of objects are, in fact, nothing more than their appearances. And those objects are nothing else than that, nothing more than that.

Yeah, they are not objects. Dun che yang me da. There's no actual objects there.

Okay, good. All right. And that's a good example if you think about it.

I mean, don't race through the metaphor. When you dream, it's obviously all the details in the dream are just your mind. It's not like there's bricks in your head or something.

But when you're awake, it's exactly the same. That's kind of a scary thought, yeah.

[Speaker 2]
Honestly, I wonder then what is the difference?

[Speaker 1]
Yeah, I don't think there would be any difference, actually. And you can say life is like a dream, and you say, yeah, okay, I understand. But if you really think about a dream, and you saw a building in a dream made of bricks, and then you realized it was just your mind, pictures of bricks in your mind, well, that's what the Mind Only School says everything is.

Okay. Yeah.

[Speaker 2]
Those bricks are mepa, though, right?

[Speaker 1]
Wait, what did you say?

[Speaker 2]
The dream bricks, though, are still mepa.

[Speaker 1]
No, the dream bricks are yepa. The bricks in the dream are mepa.

[Speaker 2]
Uh-huh. So they're not the same as bricks in your house.

[Speaker 1]
No, earlier he said dunme for objects as well. Yeah, okay, keep going. You're not going to get anything covered.

I want to get out of this section to something I understand. Okay. We have to finish the book for that game.

Yeah, I'm afraid so. Oscar Leong, let's go. For me to understand anything at least.

Okay. Okay. Okay.

You can translate that, but you've got to think about it. Okay. Okay, pay.

Instrumental on D. Yeah, that's all. I was just thinking that.

Okay, go. By this metaphor or due to this metaphor? With respect to this metaphor, we should understand deeply.

Yeah, this metaphor should help you. Should help you understand that all things are also, just like the dream, mind only, me, only that. It's all in your head, honey.

Okay. Keep going, word. Oscar, let's go.

Word, say something wrong. Give Oscar some work. Okay.

Okay, Oscar, are you ready? Ready. Okay, one mistake.

Okay. Okay. Okay.

What was it?

[Speaker 3]
He got it.

[Speaker 1]
Yeah, he did. Yeah, good job. Moped.

Okay. Now, way back here, he said mi lam la sok. Okay.

He said dreams and so on. And he was, that's actually from the Mahayana Sangraha. It also says dreams and so on.

So, you know, K to J, is it K to J we're in? No, Je Tsongkapa. Je Tsongkapa unhelpfully clarifies the et cetera for us.

I wish he would have given us more help where we needed it. But he's like, oh, you want to know what the et cetera means? It means gyuma and mikyu and rabden.

It means illusions and mirages and cataracts. Good. Yeah, yeah, yeah.

Who wants to sing in Sanskrit? Nick?

[Speaker 2]
Maya? I don't know.

[Speaker 1]
What is it? Awesome. Good job, Kat.

Venerable. Okay. We're going to a new section.

Yay. So, I mean, Bri, word. Tell us in like two sentences what the heck just went on.

I mean, in the whole last two or three classes. What was the whole point? Things are mind only.

Okay. I'm going to challenge you. I'm going to challenge you.

He said all seeds can be divided into one of four categories. Either six or four. I'm sorry.

Either six or three or four or four. And the wrestling match we just had was with division into... Three.

Three. And those three were? Okay.

So the section that we just discussed were about dividing the seeds into three parts. And what Jason says is actually those three ways to divide seeds are, in fact, three aspects of the Kunshi. And so those are the seeds for verbal expressions.

The seeds for seeing things as having some sort of self. And the seeds for links that create a suffering life. And he goes on to explain which, what those things manifest as.

And then transitions into saying, well, hey, the same way that these seeds aren't actually the things that they appear as. The lower schools, as well as non-Buddhist schools, such as the Tirthikas or Gatists. Also say things don't exist the way they look.

And then he clarifies in what ways they don't look the way they do. Well, they don't, even though they look like they're outside of you, they're not. They're actually being generated by your mind.

And this is just like a dream. So things have no real nature of their own outside of your mind. Just like things in a dream do not.

And that's what we mean when we say mind only. Yeah, good. Actually, we weren't supposed to get a discussion of mind only.

We were supposed to get the division of seeds into three. And then he went off on a long tangent. And now he's coming back to the first of the...

Four. The first of the two divisions into four, of all seeds. Here we go.

Please read. And Seiji, will you check him? Okay.

Can he hear you? Or do you have to... Yeah.

Okay, go ahead, Ward. Okay, Seiji. SOMPA SHI TSEN TANG POR YE WA NI.

Good. SHI TSEN means what? A group of four.

Nice, nice. Very good. Okay.

And please read the verse just so Seiji can close that to you. Okay. TONG MO TONG MO MA YIN TANG.

TSOR TANG CHE TANG TSOR ME TANG. SA BEN NAM SHI.

[Speaker 3]
Hey, why did you cut off the last line?

[Speaker 1]
Because Jason Kappa cut off the last line. So just be aware that Jason Kappa, in this text, it's not one verse has one idea. It's not like mixed text.

He'll cut verses into pieces. So it's not... You don't count out four lines and say that's an idea.

There's no rule in this text at all. All right. So what's your translation from your Golden Key, Senor Nick?

Palabro. Okay, word. Go ahead.

Mental seeds are also of four different types. Those for the communal, those for the unique, or that involve feeling or have no involvement with it. Okay, please read.

And Tim wants to check you. Do you have to yell? Don't yell.

He's on my mic. Okay. Okay.

Okay. Tim. Okay.

So the root text, Senor Kappa's own root text says, we can also divide the seeds into four. And the first of those four categories is called the communal seed. And then here's the definition of a communal seed.

A communal seed is... Please translate word. Furthermore, the communal seeds are those seeds, which establish or create a world, which are contained and rest in the kunshi, which the kunshi are a container for.

Yeah. The seeds that rest in the refrigerator, which create the impression of a whole world around you. That's called a communal seed.

And that begs an interesting question. Is it a seed being shared with somebody else? And whose kunshi is it?

Who's got my seeds?

[Speaker 3]
Take them, really.

[Speaker 1]
Take them. I want all the good ones back.

[Speaker 2]
Please.

[Speaker 1]
I don't know. Do you have it in front of you? Okay.

Say a couple of things in the wrong word. The fiance is going to check you. Okay.

Translate. And then there are the seeds which are not communal. And those seeds establish the things within our world.

What's chun mean? Here it means like the people in our world. Yeah.

Normally, chun is opposed to... No, we had it. Yeah.

The contents of the vessel. So there's some seeds that create the world around you. And then there's other seeds in your mind that create the people, you and the other people.

Now, what else is... What else can you throw into that bag of four? Here we go.

Seiji is going to check you. Okay. Say a couple of things in the wrong word.

Okay. Say a couple of things in the wrong word. He said...

Did he move his head like that? Did he move his head like that? Yes, he did.

Okay. Good. He said...

He said... Oh, thank you, Seiji.

[Speaker 2]
You're welcome.

[Speaker 1]
Okay.

[Speaker 3]
Geshe-la, can you turn your mic back on?

[Speaker 1]
Yeah, I'm sorry. Here I go. Those same two, meaning the seeds for the whole world and the seeds for all the beings in the world, are also related to the next two of the four seeds.

The first one is called SORWA MED PA. No feeling. Yeah, and I made a note here to myself.

It means... The world is not aware. The planet, the earth, the stars, they are not aware.

And there's a seed that causes those, which are not aware. It doesn't mean feeling here. It means aware.

It means aware. We had this in the key too. You translated the same way in the key.

Good. So I did something the same. And then...

Then there's the seeds for... Which do involve sorrow. What does that mean?

Which are aware, like people and stuff. Yeah, okay. And here's SIN in the sense of Stanley's text.

SIN and MA SIN. It's like scissors that you take into your... Yay!

Into your classroom and start cutting people's hair and say, Hey, did you feel that? Yeah, yeah, yeah. So when we talk about the outer world of the vessel, we're talking about which part of the hair?

We are talking about the non-follicular part. Yeah, the tip of the... The end of the hair, if it's very long.

And then when we talk about the contents of the world, we're talking about... We're talking about follicles on down. But look, it doesn't say SIN PA anywhere in this sentence, Word.

I don't think you're correct. They never talk about SIN PA in this sentence. They don't mention obsumed by consciousness in this sentence anywhere.

But... What about NDOG PA? Nice!

Yay! That's a $50 answer. $50.

Okay, Xiaoping? For the Rothschild of the Mixed Nuts. What?

I'll start calling you Mixed Nuts Rothschild. Word Rothschild? I like it.

Where's my inheritance? You already got it. Okay.

Okay. He says NDOG PA. The opposite is true for the contents of the world.

They are SIN PA. They're not MA SIN PA. They are aware.

Now he's going to back himself up with... Mahayana Sangroho. Oh, surprise!

All right. I'm going to say something that's... Yeah?

Why did he write a commentary if he's just going to quote the whole thing? Well, logically that's the next text we should probably translate. I'm not agreeing to that, but...

Oh God, you are a real masochist. Okay. I think...

Nur wants to correct you now. Binla, how long is the Mahayana Sangroho? To be honest, I have no idea.

It seems to be about exactly as long as this text. Okay, we don't need to translate it. Okay, Maitri, you're up.

I'm getting there, I'm getting there. You said something. Maitri said pay.

Oh, good job, Maitri. Sor-ba... Sor-wa!

Oh, I'm sorry. Thank you. Sor-wa...

You can't get anything past Maitreyi when he's asleep. In his dreams. He's like me.

Nice. Good job, Warren. Yay, Warren.

Yay, Nur. I'm doing my best. Thanks, Nur.

Thank you, Warren. Okay. If you divide the states, he says according to their definition.

Defining characteristics, right? Defining characteristics. Well, there's the one which is Tummo.

Shared, communal. Yeah, which is the outer world. Then there's the one which is Tummo Mayimba.

Not communal. Good. Inhabitants.

The one which is Tummo Mayimba. Not aware. Good.

And then there's the one which is Tummo. Aware. And that's four.

Yay. Yay.

[Speaker 3]
Isn't it really just two with different names? Hey. Oh, sorry.

[Speaker 1]
Yeah, I don't know. You could take that. Maybe you could Mushi Musundan in your next home.

No. No one likes that. Nobody likes Mushi Musu, okay.

I don't care. I'll do it. So the Japanese food at the restaurant is not good.

[Speaker 2]
Okay.

[Speaker 1]
All right. Now he actually states the four. We're still in the Mahayana Sanghara.

Okay. Thank you. Tummo ni nukki jiktengi sabun kangyin ao.

Tummo ni nukki jiktengi sabun kangyin ao. The four, I mean, the ones that are shared create the vessel of the world. The seeds that are shared create the vessel of the world.

Yay. Next sentence. Tummo Mayimba ni soso rangi ke che gi sabun kangyin pao.

Those that are not shared, those seeds go on to be each and every being's perceptions or doors of sense. Doors of sense. Good.

Yay. Number three. Tummo kangyin pa te ni tsoro wa mi pa jungwe sabun no.

Those that are shared. Oh, here's your answer, Venerable Beth. Yeah, here's your answer.

Those that are shared are not feeling, they're not sentient, they're not aware. Yeah. And those which are.

And those. Tummo mayimba kangyin pa te ni tsoro wa tang che pa mi jungwe sabun no. And those that are not aware come from seeds that make you feel stuff.

Yeah. And Tsongkhapa has stretched this quotation slightly to make it fit. Okay.

All right. Which brings us to. Time.

The fourth. Yeah, it's time. Geshe-la, I'll translate this line for the next class, okay?

Don't worry. Not this line. What?

It's the next line. Yeah, just wait a minute. I'm not.

Oh, man. I'm not done with you yet today. I gotta choose a nice hard sentence for you.

Oh, man, come on. That's too easy for you. Oh, yeah, here's a good one.

And I'm gonna erase my notes. They're in the old copy. Don't worry, I got them.

I would like you to do these two paragraphs. Che Simba and Che Ma Simba, okay? I'm doing too well.

You're giving me harder stuff. I'm gonna start messing up more. You did a great job on that, on today's paragraph.

I have to say it was awesome. So Che Simba and Che Ma Simba, okay? There's our number three and four of the second set of four.

Because the first two of the second set of four are too easy for you. They're easy. Yeah.

Xinjiang. Yeah.

[Speaker 3]
Okay.

[Speaker 1]
All right. Mr. Nick, you wanna, any closing words here? Bye, everyone.

The whole world can take it. Oh, please come to Maitre's, I mean Seiji's Q&A.

[Speaker 3]
Maitre's party. We can't hear you, Nick.

[Speaker 2]
Speaking underwater, buddy. We lost you. How about now?

[Speaker 3]
Yay.

[Speaker 2]
Yeah.

[Speaker 1]
So yeah, just come. Seiji's a really fun guy. He's great.

Make up things, make up questions. He won't know whether you made it up or not. Bring him some more questions.

He's creative. Make up cool answers. And especially practical stuff.

He's good at making it practical. So bring all your good stuff. And I encourage you guys to think about real applications of the stuff we're studying.

Maybe the mind only stuff is a little less easy, but we did a whole bunch of like life tools on mind only recently. So it's possible. So just, you know, cook it.

Kick some of that stuff around in your heads. And I hope that you guys can come up with some fun things. I'll send you some examples later tonight.

Yay. Thank you so much, Kesha and Michael. Those classes were awesome.

Okay. See you guys in the morning for some more confusion. Yay.

Thank you.

[Speaker 3]
Hey Nick, you can put them in that folder on the Google drive.

[Speaker 1]
Okay. I'll do that. That's what I'll do.

That's really much easier. Thank you for thinking of that. And I'll just share the link.

All right. Good night.