Вордсмит — Книга 2: Трудные места школы «Ум только», занятие 61

[Speaker 1]
Let me give you another second. Don't tell us what he does it. Some things we don't want to know.

Children say hi. Yes. You want to say hi.

Okay.

[Speaker 2]
I don't understand.

[Speaker 1]
I don't understand. I don't know. You want to hold the baby?

Sure. I'm going to try to get rid of them. Yes.

Okay. This is why you have to sign up for the Voodoo Nine book club. Look how skinny they are.

She's getting bones. She's actually six. We're not having a lot of support here.

Hi, everybody. Thank you. Thank you, guys.

[Speaker 2]
She wants it.

[Speaker 1]
Yeah, I don't know how to do that. I need a port or something. What do you need?

A third of my computer to show my homework?

[Speaker 2]
You just need to share from your Zoom. Getting from your Zoom.

[Speaker 1]
Oh, so I got to get on the...

[Speaker 2]
Yeah. Yeah.

[Speaker 1]
Turn it off. Okay. Okay.

No. No microphone. It will come through this.

Are we using the HathiYoga particular link? Which link are we using? I don't have Internet.

[Speaker 3]
I'm not connecting.

[Speaker 1]
It's the admin one. Which one? Thank you.

[Speaker 2]
Thank you for bearing with us, everybody, as we worked out some minor technical difficulties.

[Speaker 3]
Yeah. Okay, yeah.

[Speaker 2]
So right now you share from your. Oh, they have to promote you. I was looking for a promotion.

[Speaker 1]
We have to promote word as a guest for him to share, I need a panelist. Yeah, or whatever that is. Can you raise your.

Yeah, I got it. Thank you so much. Sure.

I'm not. It really is. So, when you share your homework, your computer, then it will work.

You could send me your homework on the email and I can bring it up on my computer. He's one step to that. Okay.

Just need to. I have it. Thank you.

Thank you, Stanley. Okay. I have it.

My granddaughter was my beautiful. She likes. She loves that shows their relatives.

All right, here we go. I'm sharing. We did the homework last time so I'm just going to do the translation because you weren't here last time.

Okay. Yeah. So, should I just read it.

Yep. Everyone can hear me okay and TV land. We can hear you.

We're following your, your computer. Okay, good. Yeah.

I'll read for the translators and such. Yeah, now we're. What are they talking about here.

We're talking about an animal etymology of, of the word, ye mind. But why are we talking about in the first place, because of the title of the book. This is a highly technical explanation of new knee knee knee.

What's new knee. Negative consciousness mess. Yeah, it of minds as here among friends we call it the messed up state of mind.

So the mind only school accepts the six consciousness. I ear nose tongue skin mind that everybody else accepts but they add two more. One is the cushy number shipper which is where the seeds live.

All you see is the refrigerator. And then there's this weird seventh it's called my mindset number seven. And it's called messed up state of mind, and its function is to mess up your life.

No. So look at the foundation consciousness, and think of it as a self. Yeah, it looks at the refrigerator says that's Michael.

It looks at the refrigerator where all the seeds are stored and it says that's Michael. Okay. So we're in a highly technical expert explanation that just a couple referred to.

He quoted it. And then we, we're going to struggle through it and it's not going to finish anytime soon. Okay, it's a struggle struggle.

And the point is that in his in the name of his book. So copper refers to this messed up state of mind as my mind. There's three main words in set into that different mind, there's said, me.

Sam is, is more like, well, yeah, in this case will be mind or your six conscious. I would say mind. I like to reserve consciousness for number seven, and I like to say got caught for you.

Okay, you. Okay, so we're getting to the part of the definition. There are many qualities in the definition of the messed up state of mind, and it's the source of all trouble.

So if we study it, maybe we can start out. Hopefully. Okay.

So, so please translate, you're going to translate this sentence. Oh yeah, what's the thing concerning us. Yeah, if you guys are wondering, okay, this young bus like if you guys are wondering what is nature is how it exists.

Yeah, what's, what, what's this guy do who's this guy. Yeah, my, my number seven consciousness number seven. What's it do.

And we say, my stem dog me chin. It just eyes. It makes it just makes an eye.

Yeah. Yeah, you could say, how about if we read Sam as a broker. Oh, it just thinks it just considers.

Yeah, things. It's a dog me chin means it's very identity. Dog me chin means it's very identity, it's it's identity is myself.

Yeah, it thinks me. That's me. Okay, this dog me chin means it's identity.

Okay, what's it, what, how do you describe this messed up state of mind. Well, it's very nature is that it thinks me. Okay, it just thinks me.

That's the short definition. By who. Oh, who, who gave the short definition.

Yeah, 30 verses. Yeah, Master Vasubandhu. Okay, so this ancient ancient Indian author.

He said, you want to know what messed up state of mind is. It's the one whose nature is to think me. Shit, and then shit job Monday means we're reading a commentary to the 30 verses of Master Vasubandhu.

Master Vasubandhu is the greatest mind only guy of all time. And he was where for a long time. Abhidharma.

In the closet. And then he came out. Look, I'm my only guy.

His 30 verses became the most famous book of my moment. So he said he has a short definition. And now our author is going to expand on it.

Who's our author. Not know where's we're still quoting another in all the commentary to the 30 verses. I don't know.

I think it's. I mean, I can look it up. So, it is a entity.

It's an entity, which thinks, what things. I am then our commentator says, if you really know says good. Well, there's a pun in there.

There's a pun. There's a pun. There's an etymology in there.

Okay. You're so cute, but you're interrupting me. Pay attention to you.

He says, there's a secret going on in here. By the way, do they ever refer to any of the six consciousnesses individually as Yi? Not really.

No, seven years ago. Okay. Do they refer to the foundation consciousness, the storehouse consciousness?

Do they ever call it Yi? Nah, usually not.

[Speaker 2]
No.

[Speaker 1]
There's only one of the eight consciousnesses they call Yi. And that's the one that's messed up. That's the negative one.

And then Vasubandhu says, you get it? Yeah. Yeah.

Do you get it? You guys get it? Yeah.

Manas. Manas. Yeah.

Manas. Say Manas. Manas.

Manas is, it means Yi. It means the mind. It means the mind.

Mental comes from that. Mind comes from that. It's a basic Sanskrit root.

Okay. Manas. And then what's the word for mind or me?

One of the words is Mana. Mana. And Vasubandhu says, do you get it?

Do you get it? Yeah. This mind is messed up because it looks at the storehouse consciousness and says, that's me.

It's the Manas, which is Mana Yi. Got it? Okay.

If you want to describe its nature, if you want to know its nature, then clue is in its name. Okay. It's a minor.

It's a minor. Minor. Manas.

Okay. And it thinks, Mana, Mana. Got it?

Cool. Now, the problem is we're working with the Tibetan, and there's no clue in the Tibetan of anything to do with Manas and Nanas. And that's a weakness.

It's the only weakness of the Tibetan translations. You don't get the puns and nothing in Sanskrit. Okay, honey bunny.

I'm kicking you out soon. Okay, cool. So we just explained the nature of messed up state of mind from its name.

It's Manas. It's minor. Okay.

Got it? By the way, is the refrigerator where all your mental seeds are stored, is it you? In which school?

I don't know, because is it so wrong to say that if the world is coming from you, is it so wrong to say that the producer of these seeds, or the one who spits them out, or the one where they grow... Are just the seeds, period. Is that so weird?

No. Is that so wrong? I don't know.

Okay. All right, we'll get there. By the way, this commentary exists in Sanskrit.

So me and Word have been using it to confirm a few small points. For example, we just had... Manas.

Manas. And in the Sanskrit, he says, hey, Manas, get it? Manas.

Okay. And because we have the Sanskrit, it's a lot easier. Okay, next.

All right, sir. And it's significant that they don't use that word for any of the other seven kinds of consciousness. They never refer to them individually as Manas.

Only the messed up one. Because it... Messes you up.

It's a modifier. Hey, here you go, Word. You want to have someone else read?

You want to torture somebody? I love torturing people. Otherwise, you're going to be a teacher.

I don't know. Does anyone want to read here? If not, I could...

Lindsay, do you want to get tortured? Yeah. Okay.

That was bad. All right. We're reading that.

[Speaker 3]
Okay. Yeah.

[Speaker 1]
Okay.

[Speaker 3]
Okay. Okay. Okay.

Yeah.

[Speaker 1]
Part 10.

[Speaker 2]
Yeah.

[Speaker 1]
Very good. You can stay for a while. Stay for a while.

People might pick on you. There's no torture. Yes.

You were supposed to heat up. Namah shepa means what? Consciousnesses.

Yeah. Now, when you talk about messed up state of mind, is it consciousness in general? It knows things.

It perceives things. It's alive. Okay.

Namah shepa. Since it's moa. It's essence.

Namah shepa. Oh, excuse me. Is messed up mind also made of consciousness?

Is it aware? And we say, yeah, of course it's aware. It thinks that the storehouse is me.

Therefore, it must be thinking something. So it must be aware. So we say, is it aware?

Yes. Well, if it's aware, then nyepa du. Then it's definitely.

Definitely. It is sumpa with a bunch of simchus. Then it must be linked to a bunch of mental functions.

Yeah, you cannot have a main mind without being linked to thoughts, feelings, perceptions, blah, blah, blah. The mental functions, okay? Main mind is always linked with a bunch of mental functions.

Different main minds are linked with different mental functions, and they kind of define them. Like if you're linked with anger, you're pissed off. Like that, okay?

So we say, oh, if this messed up consciousness that's looking at storehouse consciousness and think that's a self-existent me, okay, if it's really an awareness, it should be linked with some other mental functions, specific mental, like even just attention or memory or things like that. So then we have a question. DENG PA RGYUR NA SEMS DE CHUNG BA NI SEMS CHUNG Mental function.

Mental functions. And it's messed up here. The Tibetan is messed up.

Khang dak mental functions, is it combined? Is it linked? Which ones?

Yeah, first of all, which ones is it connected to? Which one is it linked with? And jin ye means...

How many? How much? How many of those mental functions?

Which mental functions? How many mental functions? And read across the knee.

Your knee GC. Oh, for how long? Yeah, for how long do they stay, okay?

Which mental functions is it linked to? You know, how long does it stay linked to? Okay.

Sempai deng ma gyur deng. Mi she. I don't know.

I don't know. Now, what the mi she means, I have no idea. Let's keep going.

Yeah. When you don't know what's going on, keep going. That's my strategy.

One more. Are you ready, Lindsay? I think what it, by the way, I think what it means is it's unfixed.

It's uncertain. Yeah. It depends on the circumstances.

It's not something fixed, okay? Okay. Kush, can I ask a technical question?

Yeah. When they use knee in poetry verse sometimes, is it just filler? Is it just added?

No. Sometimes it's a filler. So sometimes when they say knee, which in Sanskrit is...

It's just they need beats. They want an extra beat. You know, John and Connie and...

Okay. Then if you want to just say John and Connie, that's not poetry. Then you might have to add some John and Connie, you know?

So, but sometimes it's an emphasis. Oh, and sometimes it's only that one. And it's similar to knee and why I did.

Okay. Therefore, Lindsay's going to read. Yay, Lindsay!

[Speaker 3]
They cheer. Grip la, drip la, loom do ma, pantay, nyong mong, she tang, hop to, grok, drok she, jawa, mo so.

[Speaker 1]
Me.

[Speaker 3]
Me. Can you do it one more time?

[Speaker 1]
Me.

[Speaker 3]
Me so.

[Speaker 1]
Let's look at words translation. That's why the text says, who's text? Steramati?

No. Vasubandhu. Oh, that's why.

Yeah, it's poetry. It's probably Vasubandhu. Steramati's saying that's why Master Vasubandhu said so.

That's why Vasubandhu said... That's why Master Vasubandhu said... First of all, and very, very interesting, this messed up state of mind, which is the root of all samsara, because it takes the storehouse to be me, it is lumaten.

Neutral. Karmically neutral. It is not a bad karma.

Okay. But, Jim... But it...

It kind of locks you in a box. It's an obstacle for you spiritually, but it's not karmically active. It's karmically neutral.

It's not a bad karma. Okay. That needs some explanation.

Yeah, that's...

[Speaker 2]
I don't know.

[Speaker 1]
But here comes the part that we're interested in. Nyo mo shi dang dak du drop. Always accompanied by four negative emotions.

Why were we interested in that? Because he just said mi she, about... Yeah, first he said, well, you don't really know which mental functions it's going to be linked to.

Who? Who linked? Mind-mind?

Yeah, no. Nyo-mi.

[Speaker 2]
Nyo-mi.

[Speaker 1]
Okay. The guide said, look, I want to know more about messed up mind. Okay.

Well, what kind of... What kind of secondary mental functions like to hang out with it? And he said, well, there's four.

Vasubandhu says there's four. Dak du. Always.

Yeah. Night and day, every hour of the day. It's always linked with four negative emotions.

Okay. Let's go find out what the answer is. All right.

Should we torture someone else? Yeah. All right, Lindsay.

You're off the hook. You did a good job. I don't know how she learned Tibetan.

Oh, uncle. That's insane. Okay.

Someone else wants to read from the audience here. Uh-oh. Some of...

Uh-oh. That's what happens when you give pizza to kids and don't eat it yourself. That's why I don't feed them.

Roxanne, are you there? Another veteran on the overseas. Yay.

Yay, Roxanne. Do you want to read this?

[Speaker 2]
SEMS LAS CHUNG BA THAG NI NAM PA NI STE NYON MONGS PA DANG STE LAS GZHAN PA'O Wow, one student was listening.

[Speaker 1]
Now, in general, SEMS CHUNGS have two types. Yeah. Yeah.

Which translate... Oh, mental functions can come in two different flavors. Yeah.

Mental functions can come in two different flavors. They can be NYON MONGS PA or DE LAS GZHAN. They can be afflicted or otherwise.

Yeah, they can be messed up or they can be other ones. Like attention is not NYON MONGS CHEN. Just turning your mind to another object like pizza is not necessarily messed up, okay?

But there are other mental functions that are always messed up. So he says, look, in general, mental functions are two types, messed up and not messed up. Okay.

Okay. Oscar. Oscar.

Layer, por favor.

[Speaker 3]
Simon.

[Speaker 1]
DE LAS GZHAN PA THAG NI NAM PA GZHAN WEI CHI NYON MONGS PA GZHAN WEI MU ZO Yeah.

[Speaker 2]
Okay.

[Speaker 1]
So they want to distinguish, I guess, the four from other mental functions in general. So he gives you a clue. The four I'm talking about, which are always linked with...

Messed up state of mind. They are messed up themselves. They are kleshas.

They are kleshas. YI NYON MONGS PA Okay. They are negative.

They are negative states of mind. Apparently, the four are negative states of mind. He's just giving you a clue.

He hasn't named them yet. There's four, they're messed up because all of them can either be messed up or not messed up and they happen to be messed up. Okay, next one.

Okay.

[Speaker 3]
Sorokina?

[Speaker 1]
Privit. She probably fell asleep, but... I don't trust her.

Jessica. Yeah, you read, Jessica. Please.

[Speaker 2]
NYON MONGS PA GZHAN WEI CHI DE THAG THAM CHE THANG GSUM PA BDEN PA MA YIN PAS DE PHYIR ZHI ZHES BYA BA MYUR SO Yeah, good.

[Speaker 1]
So our author, I guess it's Thirumalai Meshu, he's commenting on Vassa Bhandari, right? And they're all being used by Master Tsongkhapa here. So he says, look, in general, in general, NYON MONGS TRULG.

I said, NYON MONGS, seriously, what? In general, we talk about six main mental afflictions and negative emotions. There's a list of how many mental afflictions?

51 in my normal school. 51 in my normal school. Word's first book lists all of them.

All the translations, everything. It was a good piece of work. So six main mental afflictions, six main negative states of mind.

It's a good test for the old students to see if you can name them. I'm not gonna embarrass you. Now, then Sthirumathi asks a question.

He says, is the messed up state of mind linked to all six of the major mental afflictions? And then he answers himself and says, no, only four. Because Vasubandhu said only four in his 30 verses.

He said only four. Hopefully they're gonna tell us the fourth someday. Yeah, and what's the ANG?

He says, NYON MONGS PAR ANG. He's just changing subjects slightly. He says, look, it is linked to other states of mind.

Well, is it linked to normal states of mind or messed up states of mind? Well, messed up states of mind. And by the way, there's six in general.

It's in general. All right. In general, there's six messed up states of mind.

Even though there's six or something like that? But it's only linked with four. And I'm curious about why two got left out.

I'm curious, because when I was reading this, I was like, well, I wonder why two got left out. How come two negative states of mind are not allowed to be linked with the state of mind which causes all trouble? Doesn't seem fair.

All right, let's keep going. Oh, that's all. That was my homework.

Okay, good. You're turning on again. I am.

Okay, hang in there. We're going to grandpa's text. That was Nick's, right?

Oh, yeah, that's the Neo I was talking about again. Isn't that an alternate? It can be, especially in words with like 200 or something.

This is you. Okay. Oops.

Here he is. Who is that? That's me.

Is that what you're supposed to say? You look like yourself. Oh, yeah.

[Speaker 3]
Yeah.

[Speaker 1]
Let's see. Yeah. No.

Yeah, let's see. Oh, let's check it. It's going here.

Okay. We're up to, you know, keep going. Oh, yeah.

Next one. Oh, there's from words first book. Okay.

There's the six. I cut it out of words first book. Okay.

Those are the... I actually cut it straight out of this book. There's the six.

Now, two of these guys don't get to be linked with... No. With messed up state of mind.

And I want to know why. Okay, but we're not there yet. Please, who's going to read more?

I don't know. We have a volunteer from the audience. Bertha?

Bertha? You can read, Bertha. Oh, thank you.

Por favor.

[Speaker 2]
Thank you. Thank you. You're welcome.

Chok she ya wa... Chok... No, no, no.

Excuse me. Chok she ya wa nitsumpar la tenpao.

[Speaker 1]
Tsumpar la tenpao. Good. Master Vasubandhu's root text of the Mind-Only School says, the messed up state of mind is...

He doesn't say linked. He doesn't use the Abhidharma term linked. He uses the word njok.

Friends with... Yeah, or accompanies. So, Sthiramarthi, commenting on Master Vasubandhu says, look, when Master Vasubandhu says accompanied by, what he means is mental link, linked mentally.

That's all. All right. Who's next?

Oh, someone who's not translating is the thing. Who's here? You can pick on somebody in this room also.

I hate to remind you. It makes me popular. Chloe can pick somebody.

Go ahead, Chloe. Oh. Hi, guys.

Diamond Mountain Star. Wow. Thanks for planting all those trees.

[Speaker 3]
Oh, what a pleasure.

[Speaker 1]
Yeah. We love trees. So, Shimu's gonna sit under them.

And see emptiness directly, huh? Wait, wait, let me... Okay, there we go.

[Speaker 3]
Nyonmong Phragyang Namphanyi Thermi Gye Phatthang Gyi La Lung Chu Ma Tien Pao.

[Speaker 1]
Okay, if you do well, you have to stay. Word, translate, Nyonmong Phragyang Namphanyi. Yeah, Nyonmong Phragyang, negative emotional things can be divided into two different types, Namphanyi.

Gye Phatthang and Gyi La Lung. Those which are outright bad. Yeah.

And those which are neutral but still cause a blockage. Yeah, good. So, all negative states of mind can be divided into two types.

Number one, they are miggeywa, meaning they are bad karma. They are active bad karma. But there's also negative states of mind which are quiet bad karma.

Lung du ma ten means they are karmically neutral. Technically, they're not bad karma, but they still drip you. They still block you.

They still inhibit your progress, okay? They're not technically bad karma. They don't create a negative karmic result, but they still hurt your progress.

They still keep you back, okay?

[Speaker 3]
Miggeypa thak gyiwa thak lep. Gye. Gye rak tu gye pey chir.

Gyeway chir. Gyi la lung tu ma ten shey jak pa mir so.

[Speaker 1]
Yeah, and by the way, if you're still at the edge of your seat wondering which two negative emotions are not linked with this state of mind, it's coming. Okay? You might have to wait until next class.

But somebody asked, there's an understood question here. Somebody says, oh, well, why did Vasubandhu take the time and trouble to state that this negative consciousness, negative state of mind, which holds on to self-grasping, right? Why did he say it was drip lung ma ten?

Right, yeah. Why did he say it's karmically- Neutral. Neutral, but blocks you?

Yeah. And then the answer, who, Sthiramati answers, he says, he was trying to distinguish it from Miguel. From non-virtuous.

Yeah. He's trying to tell you this state of mind, which is the root of all evil, and so is link number one in the Wheel of Life. Is link number one in the Wheel of Life bad karma or not?

Neutral. Because it's all suffering. Neutral.

It's neutral. It's karmically neutral. It's not a bad karma.

It's a very interesting question. Here also, the troublemaker of all time, believing that the seed storehouse is me, is not a non-virtuous. And that's why Vasubandhu specifically said it was- Lung lung ma ten.

Karmically neutral. He said karmically neutral. So Sthiramati says Vasubandhu was trying to get everyone to understand that this insanely evil state of mind is karmically neutral.

Actually, I think I'm neutral for the same reason. I'm not going there. This next statement is really controversial, if you ask me.

Okay. Elmira wants to read, I think. Elmira?

Okay.

[Speaker 3]
Good evening. Yes.

[Speaker 1]
Good evening. Okay. Yes, please.

[Speaker 3]
Thank you. Thank you.

[Speaker 1]
Yeah, this is a tough sentence. DRIB PA'I NAM BAR ZHES PA The consciousness that will block you. Yeah, consciousness which holds you back, okay, can never be TSUL DANG with MI DGE BA.

Can't be linked to non-Jewish stuff. Okay, that's a pretty amazing statement, okay. Something that holds you back from spiritual progress can never be linked with negative karma, bad karma.

What? Well, I think when they say holds you back here, when they say obstacle, it's understood. It's not just DRIB.

It's DRIB LU MA DE. Neutral. Yeah, neutral blocker.

Neutral blocker cannot be linked with a bad karma. Cannot. Because it's not a bad karma.

Okay, got it? MI ZHI, impossible. DRIB PA'I NI NYON MONGS PA CHEN GYI PHYIR RO Because the negative rebirth, the NYON MONGS PA CHEN Yeah, is involved with mental afflictions.

He is a blocker. That's not a good reason. Because blockers are involved with mental afflictions.

Therefore, they cannot be mental afflictions. When you say his words friend, it also means he can't be words. Okay, got it?

And by the way, it's tempting to think he made a mistake in the translation or the Tibetan is wrong or something. Therefore, we can go to the Sanskrit. NYON VIRTA KLISHTA VAT Yeah, NYON VIRTA.

It's messed up. Obstacleizers are negative-ers. Yeah, it's messed up.

Okay, cool. Interesting. Okay.

Now he's going to define karmically neutral. Sweet. And to me, I never really figured it out.

Why is the first link in the Wheel of Life karmically neutral? If it causes all suffering, then what's your requirement for something to be? Negative?

Bad karma. What's the criterion for something to be bad karma? If causing all the pain in the world is not it.

But it causes a bunch of good stuff, too. Not very good stuff. It's not good stuff.

So you're saying so-so. Before they see emptiness, they're like, where's the grandpa? Anatole.

Anatole. Anatole. Anatole.

Maybe he's meditating. I don't know. Someone.

Hi, can you hear me? Oh, hi. Where have you been?

Can you hear me? I can hear you. Can you hear me?

[Speaker 3]
Can you hear me?

[Speaker 1]
I'm studying Tibetan. That's for you. Okay.

OK, Lunggumatammani. What is this neutral thing? Which is literally says.

What has not been prophesized? It was not clarified by Lord Buddha. So the word in Sanskrit and Tibetan for karmically neutral is Buddha didn't specify.

So therefore, it's neutral. OK, Lunggumatammani, that's going to be an argument. OK.

What the word karmically neutral means is Lord Buddha didn't move them as gewa on the girl. He didn't happen to mention whether it was virtuous or not virtuous. He didn't specify whether it was virtuous or not.

So therefore, it's neutral. That's the definition of neutral karma. Yeah.

OK, now we have a question, OK? We had a question, if you remember. Which negative emotions is this messed up mind linked to?

And what was the second question? What are the four? Or what are not the two?

How long? Oh, yeah. How long do they stay linked?

Is it always linked or sometimes linked? Or does it get linked and unlinked? Here's the answer.

Who's going to read, Uncle? Do we need GC? I don't know.

I want. You can get someone in this room if you don't think so. Chloe wants to pick somebody.

Oh, she wants to pick someone. JB. JB, yay!

Star, no yellow. Trouble. And trouble.

Trouble in River City. Well, LJ secretly told me he wants to learn to translate. OK, I'm going to have to go ahead.

JB's right. You control the cursor. I'll control the cursor.

OK, OK. And then LJ can read. Yeah, ready?

OK. Tattoo. Nice.

Shaya. Jawa. Jawa.

Nice. Wani do. So just, this is wa.

So then me. Wani. Yeah, good.

Do. Perfect. Dumb.

Chit. Tongue chit. Good.

Dute. Correct. Jiri.

This is si. Jishi. Yes.

Dute. Yeah. Upa.

Yupa. Yupa. Yeah.

Dere. Si. De si.

All right, now si. I'm trying to learn. Dute.

Yeah. Da. Good.

Dong. Yeah. Sung.

Good. Pa dong no. Eno, yeah.

Eno. Nice.

[Speaker 2]
Yeah. Yeah.

[Speaker 1]
So when still monkeys. Can you plug in your computer? You're going to run out of juice.

That's a wise thing. Rob will take care of that. OK.

OK, he's coming. He's coming. Dun, dun, dun, dun, dun.

Quickly, quickly. It's right here. Percent.

1%. 1%. 10.

I can tell you what your child thinks if it goes out of juice. That's fine. Uncle Rob, right here.

Yeah. All right. Thanks, Hanks.

As Uncle John said, doctors should know. She loves to bet. She wants to break down the doors just to get into class.

Did we read this? By the way, when the word is underlined, it means I have tried to indicate inside of Sthiramati that he's quoting Vasubandhu. So he's treating the verses of Vasubandhu, which we're forced to do because Tsongkhapa did also.

And we've been looking for a commentary to the verses. So we use Sthiramati. Tsongkhapa just quotes him and goes on.

He doesn't explain any of this. So tak du means? Forever.

All the time. Shejawini. Yeah.

Tak du means do Tom Jay. Yeah, all the time. So what's that an answer to?

How long. Yeah. How often or how long is the messed up state of mind linked to these four negative emotions?

And he says it's always linked to them. So are they both permanent? No.

No. Kappa bhajan. You could die.

I don't know if that's enough. But you could become an archivist. And then the link would stop.

And then the four negative emotions would stop. So tak du du tom jay te. Ji si du de yupa.

As long as. As long as they. As long as something exists.

No, singular. As long as it exists. Yeah, meaning.

The messed up state of mind. As long as it exists. And then we know because it's singular, it must be talking about the single messed up state of mind.

As long as it's there, they are plural. They will be there too. Yeah, they will be there too.

As long as you still have messed up state of mind, it will always have those four negative emotions. I'm still curious. What are the four?

And what are the two missing? Or how are they? Why not.

Six. Six. And there must be some deep reason why the two don't get to be there.

That's really interesting to me because they are nyomong chenpo. They are the great questions. Maha questions.

These are, they're supposedly there all the time, but they're not there. They're in here.

[Speaker 2]
They're secondary.

[Speaker 1]
Okay. Want more torture? Sure.

Okay, here goes J.B. again. I'll hold this. Chamber torture.

Cheer. Say cheer. Cheer.

Yeah. Chan. Ah.

Eh. Peh. Keh.

Mm-hmm. Par. Me.

Sheh. Yeah. Nah.

Meh. Meh. Keh.

Keh. Par. Good.

Tongue too. Tongue. Tongue.

Yeah. This is kind of a cryptic statement. It says, when you state the general, we don't know the specifics and therefore it indicates the specifics.

Okay. I take it to be this. Mm-hmm.

When it says stuck to, when it says stuck to all the time, it's referring to the length of time that the general negative messed up state of mind is there. Yeah. And then when you specify that the messed up state of mind is still continuing on, we assume that the kepars, meaning the specific states of mind inside that state of mind are still going, which is the fourth.

Okay. Something like that. Okay.

Yeah. Is it saying like, if you just glance over it, it's just as long as the thing exists, but if you want to talk about it more specifically, you have to see how long that thing's around in the first place? I would say, I mean, I've been curious about this line.

I don't like my own comment on it, but I think it means when you are speaking, when you say I'm speaking about the container, people understand you're speaking about what's in the container. The refrigerator lasts blah, blah, therefore the things in the refrigerator last. Something like that.

Okay. All right. Who's up next?

Are you going to make Jamie suffer? He wants to make someone else suffer. Oh no, I can.

He's going to run away. No. Connie wants to go to their seat.

YSI, yay! Come on now. We got the best people to ask for a day.

I don't know if you can pronounce it. Come on, guys, it's show time. It's show time.

Let me see if I can fall into somebody else's. That would be post-torture.

[Speaker 2]
Yeah.

[Speaker 1]
Thank you. Don't thank me now. We've got to use this screen.

This is here.

[Speaker 3]
Okay.

[Speaker 1]
I'll do this for you.

[Speaker 3]
Yeah. Towa.

[Speaker 1]
Yeah.

[Speaker 3]
Nidak.

[Speaker 1]
Yeah.

[Speaker 3]
Tula.

[Speaker 1]
Ta.

[Speaker 3]
Tawa. Tu.

[Speaker 1]
Tawa. Tawa, yeah, good.

[Speaker 2]
Tejicsog.

[Speaker 1]
Yeah.

[Speaker 2]
La. Tawa.

[Speaker 1]
Yeah.

[Speaker 2]
Shijat.

[Speaker 1]
Yeah.

[Speaker 2]
Weitasigo.

[Speaker 1]
Yeah.

[Speaker 2]
OK, good.

[Speaker 1]
Yay. Yay. Yay.

Yay. Yay. Yay.

So what's the function of your mind? I have this in mind. It's always related to dark or Atman.

Mm-hmm. Aying. Me.

Me. Okay, me. And me with him.

Mm-hmm. Me. There's four things here.

Dak-tu-tah. The view that I am I. It sees the refrigerator as me.

Dak-tu-mong. And it's deluded about that I. And it's deluded about the refrigerator.

Dak-tu-yao. I am the king of I's. Yeah, I'm such a big time me.

And dak-tu-chak-pa. And I desire things from me. Yeah, I'm attached to the idea of me.

Okay? It sees a me. It misunderstands a me.

It grandizes a me. And it's attached to a me. Enough me's?

Enough. Okay, okay. We're done with this one.

And then what it means is, the nyirulembe kumbo, no? The heaps that we take on. Yeah, the body and mind that we took on when we were- Born.

Born, okay? It told us them as a dark. It sees them as having a self or being a self?

Yeah. Meaning, in middle-weight literature, as pen, pen, it sees the body and mind as coming from their own side. Yeah, as coming from their own side.

Having pen-ness. And what's more natural than to think your body and your mind are coming from their side? Who would imagine that your body and your mind are coming from you, when they are you?

Okay, got it? Yeah. What would be more natural mistake?

Dr. Tolade, if they see that, if you see that the body and mind are coming from their own side, that's what we call the perception of a self. Like in Dr. Dolan's. And he says, it's just a tatic or a mingi namdrang.

Yeah, mingi namdrang. This is just a synonym for jik tso la tawa, which is the first link in the Wheel of Life. Which means?

It means the view of destruction. It means me and mine are real. Yeah, okay.

The specific kind of ignorance, the specific kind of grasping to a self-nature, which causes all pain, has its own name. And it's called the view of the destructible collection. And then there's two explanations of it.

One is that sooner or later, your body and mind are going to fall apart. So we have a viewpoint about them. The second explanation is that your view that they are coming from their own side is- Sooner or later, you'll destroy it?

It's fixable. You can stop it. So that there's a very specific name for the first link in the Wheel of Life.

They don't call it ignorance, or they don't call it misunderstanding. The technical name is misunderstanding your own body and mind. And that's the source of all pain, okay?

And that body and mind is destructible, and your misunderstanding about them is destructible. Okay, cool? It's not just any kind of wrong view.

It's a very specific one. Here we go again. Yay, Connie!

[Speaker 2]
Yay!

[Speaker 1]
I did it. Too late. I almost got you guys there.

Time's almost up. Don't worry.

[Speaker 3]
Mongpa ni mi she pa te dak. Mi she pa ni dak tu mongpa o.

[Speaker 1]
Yeah, nice. Perfect. You wanna translate?

Yeah. Mongpa, or delusion, or in some kind of darkness or ignorance, ni is mi she pa, ignorance or a lack of understanding, misunderstanding. And then, and te, therefore, we could say, dak, that self, which the nyonyi believes in, mistakenly, mi she pa, is a dak which is delusional or deluded.

I think Vasubandhu called it dark ignorance towards yourself. And then he says, Sthiramarthi, I forgot the underlining, but Sthiramarthi says it just means you don't understand your self-nature. Okay.

Yay! Run. Run.

Run.

[Speaker 3]
Run. Run.

[Speaker 1]
Run. Run. Run.

Run. You wanna read this one, just so we can go quick? Yeah, let's do it.

Taku nga gel ni, daki yula ngar sempa te. Nga o, nyam pe, nga gel she ja we ha se ko. Good.

Taku nga gel ni, which apparently is Vasubandhu. What? I think Vasubandhu just said gel, but he says nga gel.

Okay, it's close, right? Thinking of some kind of pride or lordship to the I. Yeah, yeah.

By the way, there's, I forget how many, 12? Which ones?

[Speaker 2]
All types of pride?

[Speaker 1]
There's different lists, but we had nine by Master Shantanu.

[Speaker 2]
Maybe nine.

[Speaker 1]
Anyway, this is one of them. They all have different flavors. There's like nine different flavors of pride.

Yeah. Okay. Taku nga gel ni, pride about your self-nature, means that we take as, it takes as its object, dark.

Yeah, it takes its, it looks at itself. And says, bleh. It says, me.

Which is called, it has a special name, the pride which thinks- Me. Me. And so when Vasubandhu uses a descriptive term here, it is pride about your self-nature.

It's an indirect reference to one of the types of pride, which says me. Okay. But basically it's just me.

Okay. Let's finish the last kind of dark here. Okay.

Dak chak, ni, dak la chakpa te. Dak la, she ja we ta tse ko. Chance.

Dak chak, having some desire for a self. Yeah, good. Yeah.

So that, me, is, the, the desire for, yourself. Yeah, for yourself. Dak, if we talk about that more.

Good. It's synonymous, tatsik, with saying, she ja we. I want to feel good.

No, I like, I like me. Oh, I like, I like me. So these are four flavors of that, of that attachment to self.

We didn't cover the four. What are they? We didn't cover the four mental functions that are always there.

And we didn't discuss why the other two didn't make it. So you'll have to come back next time. I wrote them down.

I wrote them down in my notes. I didn't see them. They might be new notes.

[Speaker 2]
Okay.

[Speaker 1]
There's another commentary, by the way. For the 30? Yeah.

A few notes here. You know, a lot of things to prepare for me. I just collapsed.

Thank you for thanking me. I'll tell you what, man.

[Speaker 2]
Yay!

[Speaker 1]
Yay, Suhima. Yay, where is she? Yay!

Sasha and Sophia. Our heroes. Thank you for coming, you guys.

Please come because my truck is waiting for you to drive it. They were very upset they had to miss school. Oh, I heard they were crying.

We got to stop this here, we got to stop here. Thanks, Ken. That was awesome.

You're welcome. Where is this? Here you go.

Hey. You guys can drive that one, okay? You know, driving here, we saw a truck that looked exactly the same.

It's not exactly the same. This one is better. Didn't say keepshore, huh?

No, no, no. Didn't say keepshore. Ever.

Okay, we'll see you guys next Saturday. Bye. Thank you, Keisha-Michael.

Thank you, everybody, for being here. Thank you, live translators.

[Speaker 2]
Thank you, Dr. Ward.

[Speaker 1]
That's it for tonight.

[Speaker 2]
We told Dr. Ward that you're all getting too good at reading Tibetan, so we've asked him to take the night off. So don't stay for Dr. Ward's class.

[Speaker 3]
Thank you so much, Keisha-Michael, for teaching.

[Speaker 1]
Okay, bye. Bye, Suhima. Bye, Suhima.

Bye, Sasha.