Вордсмит — Книга 2: Трудные места школы «Ум только», занятие 62

[Speaker 1]
as simple as possible so people can answer the questions, okay? All right, here we go. Question one.

What are the six main negative emotions? How are they relevant to our current discussion? Ignorant liking, ignorant disliking, pride, misunderstanding, doubt, and wrong view.

Yeah, good. Wrong views. Yeah, good.

Perfect. And Oscar, how are they relevant to our current discussion?

[Speaker 2]
We are talking about that New Year has four negative emotions, but we don't know yet which ones are.

[Speaker 1]
Yeah, exactly. So we're talking about the part of the mind in the Mind-Only School. This book is on the Mind-Only School of Buddhism, and we're talking about the part of the mind which makes everything negative.

And our author said that that part of the mind is linked with the main negative emotions. And then the big mystery is which ones and why. And so that's the six, and they're relevant in terms of the essence of negative consciousness.

Oh yeah, and the part of discussion about negative consciousness is why it's neutral but still causes a blockage. Okay, cool. Good, Oscar.

All right. Okay, now Oscar kind of answered this. How many of them are relevant to our discussion and why?

Of the six? Well, just four. Yeah, just four.

Why, Oscar?

[Speaker 3]
I don't know why. I don't think I understand.

[Speaker 1]
Oh, I don't know either. I mean, we kind of know, but I still don't know why the two were excluded. I mean, I could make something up, but I don't know that he explains it.

So he just says four of the six. I don't know why not the other two. All right, me and Oscar agree.

Okay, what is the negative consciousness's connection to the foundation consciousness, and how does it connect to the above two questions? I kind of said it already. What?

I don't see any connection here. No, there's no sound. Oh, yeah, total silence.

Does anybody know? What's the usual connection between Nyonyi and Kunshi, foundation conscious and negative consciousness? Come on, you guys know that.

Come on. Come on. Everyone fell asleep.

[Speaker 2]
What's the relationship? Yeah, sorry. Nyonyi looks at the foundation consciousness, and then we assume then has these negative emotions in relation to it.

[Speaker 1]
Yeah, what does it look at and say about the foundation consciousness, Kramer?

[Speaker 2]
Hey, that's me.

[Speaker 1]
Yeah, exactly. And so, perfect. And how does that relate to the four as per our last class?

Do you remember?

[Speaker 3]
Certainly not.

[Speaker 1]
It comes along with four negative emotions. I didn't fully follow it either, but yeah. Basically, the negative consciousness relates all those four to me, to the me that it misunderstands.

It's like, I'm this, I'm that, I'm this. Yeah, here it is. Negative consciousness looks at the foundation consciousness and thinks of it as self-existent in me.

Therefore, all of these negative emotions as relates to the negative consciousness are some sort of misunderstanding of me. Yeah. All right, and here they are.

Maybe this is easier. So, what are these? These are the four we discussed, and these are the four negative emotions.

So, the dak-dutta, what's that? She's a me? Yeah, basically, yeah.

The view that I am self-existent. I. Okay, good, Oscar.

And then, dak-dung-mong. It misunderstands me. Yeah, good, good.

You got it. And then, dak-gyel. It's short for something.

[Speaker 2]
I'm the king.

[Speaker 1]
Yeah, good. Me king. Dak-gyel.

That's what our commentator said. And then, dak-chak, not pak-chak. Desire for self.

Yeah, desire for the self to basically feel good or something like that. Yeah, yeah. Good.

All right. Now, this is for Kripa. Match these four Sanskrit terms, because we have the Sanskrit, and I don't know.

I like to do Sanskrit sometimes. Match these four to these four Tibetan words. Assuming they go in the same order, wouldn't dak-dutta be atma-darshtya?

It would. You're right. Are you willing to go double or nothing for another one?

Oh, sure.

[Speaker 2]
Then, I think that atma-mohatma would, I mean, gosh, when I look at those words and say them out loud, I'm thinking it must be dak-gyel, but isn't it?

[Speaker 1]
Yeah, mohatma. Yeah, yeah, you're right. Mohat means delusion.

Yeah, you're right. Good, good. Anyone else want to try?

You can keep going too, Venerable. I don't know. It doesn't matter to me.

Good. Which one's the pride, Christina?

[Speaker 3]
Sorry.

[Speaker 1]
Pride, I think, is atma-mahatma. Yeah, you're right.

[Speaker 3]
Good.

[Speaker 1]
Mahatma is pride. Yeah, good, good. And that only leaves one.

Chak. Yeah, chak. Good.

Good game. Neha means like love or desire or something. Yeah, stinky.

Yeah, good. All right, cool. Thank you, everyone.

All right, here is my translation. Okay. Shall I read it again for the audience?

Yes, why don't you read this first paragraph? Yeah. Okay.

Okay. These four kinds of dak-tul-mongpa, right? Yeah, the dak-tul-mongpa and the other three, la-so-pa.

Yeah, there's basically three wrong ideas about me. I'm sorry, four. Four, yeah.

dak-tul-mongpa, la-so-pa, nyo-ma, de-la-kyang. Similar to the... Do you have an idea what's the ninth time here?

I looked again. I could only find... I tried to figure it out.

And according... I don't really know. This is the only real reference I found.

According to Arya Sangha, it's some level of being a monk. Yeah. I'm not sure myself, to be honest.

This is the only reference I found, really, in scripture. Are there nine occasions there, maybe? Maybe, but then the next one is the 10th, so it's some kind of level.

It keeps going, like... The next one is du-chu-pa. Yeah.

So here it is. It keeps going. Oh, yeah, yeah, yeah, yeah.

[Speaker 2]
And it doesn't seem like time in the Sanskrit, right? Nava-bhumika.

[Speaker 1]
Yeah, it seems like level. Yeah, it's some kind of level again. I figured it out, but it's a long story.

Anyway, nine occasions, right? Oh, I think it's... It may be the four...

Sometimes the four submiss and the desire realm. Okay. It may be those nine, okay?

Nine occasions means the nine levels that we covered in the lion's dance, for example. Okay. Yeah.

It's a big mess in Tsongkhapa, and I'll show it to you later today, okay? All right. It's a big mess.

So it's talking about... The category is called sat-chupa, which means examination of the bhumi that it's located at. So de-yo means...

The key word is here in the Mahayana Sangraha. It belongs to the level at which it starts. Yeah, see?

Yeah, got it. Yeah, the next level. Yeah, wherever the state of mind starts.

What state of mind? One of the misunderstood states of mind of the nyuni. Yeah, I would say that I think they're trying to pin down nyunis.

So when you look at your foundation consciousness, when you look at your storehouse consciousness and you misunderstand it, right? Which level are you at? Are you in the desire realm?

Are you in the form realm? Are you in the formless realm? And if you're in the form realm, which of the four levels?

And if you're in the formless realm, where do you count the location of nyuni? How do you judge the location of nyuni? And there's a debate about it.

Is it the object that you're looking at? Is the level of the refrigerator where your nyuni is? Or how do we decide where nyuni is?

You see what I mean? And then the answer is, wherever it has arisen, it belongs to that level. Yeah, got it.

And which could mean, it depends on which storehouse consciousness it has arisen with. Could it be that the location of the storehouse consciousness determines the location of the nyuni? You see what I mean?

Yeah. Okay, so if you're looking at a storehouse consciousness that's in the formless realm, then your nyuni is in the formless realm, because it's taking it to be me. I think that's the point here.

Yeah, we'll do the next paragraph. It goes into that. Okay.

I'll read this again. Kham du kye pa. Kham deg dang sa de nyik gi dang tsong par ten te.

Kham shen dak kyang sa shen thak gi dang mi ma yin no. Yeah, so kham du kye pa means, where is it? Where is the nyuni?

And that's an interesting question, right? Where is the nyuni? Where is it located?

In which of the nine levels of samsara is nyuni located? So kham du kye pa means, means wherever it happened, okay? All right.

And de yi yong is very difficult. De means that. De yi means of that.

De yi yong means of that period. And it's been misspelled in many books. It was misspelled in many books.

And de yi yong is the correct answer, okay? Which of the nine levels of samsara do we consider messed up mind to be at? And the answer is, wherever it happens.

Whichever meaning, I think, relative to where the storehouse consciousness is. Because the messed up state of mind looks at the storehouse consciousness and says, that's me, right? Therefore, wherever the storehouse consciousness happens to be in the nine levels of samsara, the tendency to hold it as me exists at that same level.

De yi yong, okay? De yi yong, okay? That's the idea.

And it's referring to kham sum and sa gu. Yeah. The three realms.

Yeah. Desire, form, formless. Split into nine levels.

Yeah. One, four, and four. Yeah.

Okay, complicated. So, wherever it started at, wherever you started thinking that's me, well, then that's where we will say it's located, okay? And it's sum den.

It's at that level. Which means, are they talking word result level or causal level? They're talking result level, right?

It could be. But don't forget those nine levels are defined by what kind of meditation you're in. That puts you there, right?

Wouldn't the foundation consciousness be on what level you were in, not what level the meditation you're doing? I don't know, because sum den has to be active. It's a mental association of two mental things.

Sum den has to be two mental things, okay? And when you talk about the concentration levels of the four realms, for example, you're talking about rebirth. You're not talking about state of mind.

It's the causal sum den, which is probably the kunshi. You see what I mean? Because it's mental.

It's a perception. It's an awareness. You see what I mean?

When you're talking about the result levels of the nine, you're talking about rebirth. So, it's interesting, okay? And it wouldn't relate to other...

Your negative, your messed up consciousness would not be at any other level than the storehouse consciousness that you were looking at. That's all. Yeah, take that one.

That's all. That's all. Whatever...

The answer to the question is, where are you at that time? You are that state of mind, state of mind... What's it, number seven word?

State of mind number seven? Oh, yeah, yeah, seven. It's wherever your refrigerator is.

Wherever eight is. Yeah, yeah, exactly. Okay, that's all.

Thank you. Is there any implication here that there could ever be a time when... He says no.

One of... No, he said... Yeah, he says ma yin no.

He says no possibility of another one. That's the last part of this.

[Speaker 2]
But is there ever... Is there an implication that there's ever a time when one of your eight consciousnesses is at one level and one of the others is at another?

[Speaker 1]
Yeah, there is. Well, not really, because when you talk about the causal nine levels, the less subtle ones cannot perceive the more subtle ones. But again, when you are in those meditations, aren't your mind...

Isn't your mind, isn't your number six at the level of that realm at the time? Yeah, I would say that, yeah. And there are debates whether you could observe other states of mind in other realms.

There are debates like that, yeah. We might get there, actually. Okay.

That's it, Ken. That's all I got. Okay, cool.

I worked really hard on your text, because it was really difficult, and I feel good about it, which doesn't always happen. But I worked hard. I really worked hard on it.

Let's see. This is not your text. Let me get this out of the way.

Sumitawa. This is how many books I'm working on right now. Mind Only Auto?

This one. Yeah, you're right. Okay.

Let's see. Let me go back here. Oh, sorry.

Okay, so basically, we've been on this quotation for a long time, and Tsongkhapa has used a quotation from... Who wrote the 30 verses? Master Vasubandhu.

Yeah, he's been using Vasubandhu to explain nyunyi, to explain messed up state of mind. And he went to this verse, and this verse is extremely difficult. And then we went to a commentary to help us, and we've been going through this commentary.

And something nasty happens here, but we'll get there. Tsongkhapa says at the end of the discussion word, he says, now let's move on to the fifth consideration. Okay, at the end of this discussion, he says, let's move on to the fifth consideration.

And what he means is, we're discussing messed up state of mind in five different topics. Okay, got it? First of all, what's its mikpa?

What are the objects it can perceive? Yeah, what does it look at? What does the messed up state of mind look at?

Number two, what is its... Aspects? Yeah, meaning, how does it feel about that object?

Okay, so by the way, what is the answer to the first question? What's the object of messed up state of mind? Mostly foundation consciousness.

Yeah, storehouse consciousness. Call it storehouse. Then what does it think about storehouse?

Number two. Me. That's me.

Yeah, that's me. What's the karmic content of that messed up state of mind? Is it neutral or active?

It's neutral, but it still causes some kind of blockage. Yeah, it's neutral, but it causes trouble. So, so far we have the object that negative...

Then the object that the messed up state of mind is looking at, which is my refrigerator. What does it think about it? That's me.

What is its karmic content? Neutral, but blocker, right? Now a word, what's its core?

All the, the four negative states of mind that it hangs out with, means... Yeah, yeah. Who does messed up state of mind hang out with?

Who does messed up state of mind hang out with? And then Tsongkhapa suddenly throws in sachepa, and he says, that's number five. The, the, the level at which it is considered thinking?

Examining what level is it found at. We're going to examine what level is it found at. So this is Tsongkhapa.

When you discuss, when you discuss the messed up state of mind, you have to answer six questions, five questions. Number one, what's it looking at? Yeah, me, I mean, Kunshi.

It's looking at my refrigerator. What's it, number two, what does it think about the refrigerator? That's me.

Yeah. Number three, is it karmically neutral or active? Neutral, and it causes a blockage.

Good. And who does it hang out with? Those four negative states of mind as relates to the me, it doesn't see correctly.

Yeah, and it's tempting to think that the four negative states of mind are the four states of mind that have the word dak in them. Yeah, it looks at dak, it's dark ignorant about dak, it's prideful about dak, and it's attached to dak. And that, it's tempting to say those are the four negative states of mind.

And then, sa chepa means, well, which of the nine levels of samsara is it included into? And we say, wherever it started, towards the refrigerator. Yeah.

Cool. Then there's going to be a rec, and that may be a sixth consideration, but we'll get there when we get there. Okay.

Isn't, isn't rec, isn't rec latsokpa, isn't that the kunjonga? Yeah, but that would go back to core, right? So, let's leave it for now, okay?

All right, cool. All right, and then we started going through Master Sthiramati, and we're going to skip to where we stopped last time. This is where we stopped last time, weren't we?

Yeah. Okay, which means, can you read this, or you want to have someone read this one? Yeah, thanks again.

Jessica wants to read.

[Speaker 3]
Yes, thank you. The bowl one?

[Speaker 1]
Yes, please.

[Speaker 3]
ngukpo la yunwa chakpa kham yinpa the ni dak la chakpa-o Good.

[Speaker 1]
So, word, we were talking about four kinds of messed, we were talking about four kinds of associated thoughts that are linked, are linked mentally to messed up state of mind. And we covered three of them already. I put the numbers here for you.

Okay, way, way back. The first one was called dak tu tawa, I see a self. The second one is called dak tu momma, I'm confused about the self.

The third one is called pride about the self. And the fourth one is called attachment to the self. Okay, cool.

We, Mahayana Sangha, defined the first three. We finished the first three. What does it mean to look at the self?

It means you're attached to the perishable assemblage, something like that. What does it mean to be confused about the self? It's when you don't understand yourself.

What does it mean to have pride about the self? It's to think, that's me. It doesn't have to do with pride.

And then, and then word. The fourth one is a result of the first three. That's the point, okay?

The fourth negativity that's linked up with messed up state of mind is a result of the first three. Yeah, having a desire for that me, so that you feel good. Yeah, and then he says, in the original references, this attachment to me is called dak la ga.

Yeah, I want to feel good. No, being happy about me. Enjoying me is just an expression that means attached to the sense of me.

Cool. It's not that it likes the refrigerator or something like that. It likes the idea that that's me.

Cool? That is cool. Thank you.

Okay, so we're covering those goddang four. Please have someone read this one, Oren. Okay, cool.

Who's here?

[Speaker 3]
I know.

[Speaker 1]
Oh, wants to read.

[Speaker 3]
Yes. Thank you. Yeah, we get a feeling that the refrigerator is me because we are mongpa about the refrigerator.

[Speaker 1]
We're deluded. Yeah, so there's the first one, right? Was it the first one, mong?

I think ta or mong. Oh, yeah, dr. ta.

Oh, second one was dr. mong. Okay.

Second one was ignorant about the me. Okay, or confused about the me. Okay.

Who's going to read the next one, Oren? Let me look. Thank you again.

Tracy.

[Speaker 2]
Thank you. Dr. Tongwe Semkenpa Kangyinpa Deni Nga'ao Nyampe Nga Gyarlok Yeah, what kind of drugs you gave to Tracy, Word?

[Speaker 1]
Because I don't know what happened.

[Speaker 2]
The best kind.

[Speaker 1]
No, it's totally unbelievable. Word, translate. Dr. Tongwe...

Seeing the self in that way, seeing a me in that way. You get kangpa. You have an arrogance about you.

You have an arrogance about me, and that's called the pride that thinks me. That's the third of the four. We got four negative states of mind related to nga, related to me, okay?

And somehow the first three trigger the fourth. Okay. Who's going to read this one, Oren?

Let's see. I don't know. Who's here?

Chloe wants to read.

[Speaker 3]
Hello. Hello.

[Speaker 1]
So, Word. Yeah. If you want to talk about the three, the first three.

If the first three are present, then you will get number four. Yeah. You will think it's me.

Yeah. Now, I challenge you, Word, for next class. This is your homework.

There's some kind of transition here. There's some kind of... First one happens, then two happens, then three happens, and that triggers four.

These are four different flavors of how the messed up state of mind looks at the refrigerator and believes it's me. So you think it's Logan? I believe the first three are somehow components that lead to the fourth.

And I would like you to create a theory, and it could be wrong. Maybe we don't have enough information. Probably we don't.

But I wonder if you can go through these sentences and develop a theory of how the first three lead to the fourth. Okay? There's got to be more here.

I'm great at the incorrect theories, Ken. No, I know. It's fairly cool.

Okay? And somehow the first three are triggering the fourth, and somehow the fourth one is the fully developed one. Okay.

And I think we can ignore this long exercise I did, which took me many hours. I'm not going to worry about this one right now. But I will point out that there's nine states of mind here.

Okay. This is the one I... This is...

Yeah, this is the one. Oh, you worked on this one. Yeah.

Did I? I think so. I guess you did.

Yeah, yeah. Yeah, I did. Yeah.

No, I... Yeah, yeah, yeah. This is where we're at.

Okay, let's start here. This word, who's going to read it? Okay, thank you, Ken.

Let's see who wants to read. Anne wants to read. Right there, Anne?

Is she there? Anne, you awake? There and awake are separate things.

Hasso, do you want to read? Yeah, Hasso. Hey.

Okay. That's funny. I was thinking you may call me.

[Speaker 2]
So, okay.

[Speaker 1]
Yeah, now, the key word here, word, confusingly, is nyi. Only those four? Yeah, is it only those four that messed up state of mind is linked to mentally?

Right. This is our question, right? Yeah.

Is it only the four? So, so far we have four. Four kinds of ideas related to me, meanness, meanness, okay?

So, then that guy comes along and says, well, is that the only kind of... Is that the only four states of mind that messed up state of mind can be linked to? And the answer is mayim.

No. What's the force of the mepa here, word? In reply, it just means that...

Yeah, somebody says... There's a nam for a question mark, right? Hey, is there only these four states of mind that the messed up state of mind can be linked to?

And we say, I reply, no. The answer is... I guess in English, we say the answer is no.

Yeah. The answer is no. Well, then what else you got?

Who's going to read this one, word? Yeah, here we go. This is the rektsok, and we're there.

Venerable Chunzo, are you available? Would you like to read? Sure.

Thank you. Yeah, and just to check, word, part of this sentence is underlined. And part of this sentence is not underlined.

Which part is underlined? That's the root text from Master Vasubandhu. Yeah, and who's making comments on it?

Master Sthiramati. Yeah, okay, good. And he says, well, if you want to know what other states of mind can be linked to the messed up state of mind, the answer is you can have rekpa, etc.

Yeah. And so the kundronga? Yeah, contact and the rest.

He doesn't say yet what they are. Okay. And then he says, he clarifies.

He says, why did I put kyang up here? Why did I say shen, rek, sok, kyang? What's the kyang?

And he says, the reason I wrote kyang there is what? It's a word to indicate that there is, that means there's some kind of collection at play. No, it means in addition.

Oh, this duwa is in addition again? No, the kyang. Oh, no, yeah, it just means there's more guys in the group than just the four.

Oh, yeah, okay, yeah, more. Okay, so the answer is, well, there's also contact and the etc. Okay, then he says, why I wrote also, it means there's more in the group than just the four.

All right, yeah, yeah. Yeah, that's why Vasubandhu said that, yeah. Now we're going to get a kundronga.

Yeah, and I'm going to cut it here to make it easier for your next victim. So many victims, so little time. Yeah.

Rosa seems very interested in reading. Yeah. She's going to tell you Lucas chewed up her assignment.

Miss Rosa. She's trying to hide now. She'll say her microphone's broken.

Rosa. Maybe she's not here. No, she's here.

We can't hear you, Rosa. Is something going on with your mic? Oh, I don't know.

Still can't hear you. Convenient. It's not working.

Oh, we'll call on you next, Rosa. You fixed your mic. Rivas.

Yeah, hey, by the way, congratulations, Rivas. You know what I'm talking about. Yeah, thank you.

Thank you. Beautiful, thank you. I sent Rivas on a mission to collect written statements from the children of Mexico of how to stop war in the world.

And he's got a whole pile of them. And he's working on this project. Nice job, Rivas.

Okay. Now let's see how's your reading. Okay, good.

Translate word is easy. Yeah, so when Master Vasubandhu says rek sok, what he's referring to are all these five things. And those five things are contact, attention or directing the mind, sorba, which is feeling, duche, which is the ability to discriminate, and sempa, which is the movement of the mind.

Perfect. Very nice. Very difficult Buddhist psychology words.

So what are these five in addition to? The four negative emotions that deal with me. Yeah, good, good.

Which you're going to figure out the flow. Who's going to read the next one? Word, read the next one yourself and translate it.

All right, cool. Well, thank you, Rivas, by the way. Yeah, we'll come back to Rivas in the third one.

Okay. Okay. It says those referring to the five we just discussed.

Those are, those mean or going deeper into those are the kundu dro, the five which are always present in the mind or with the mind. And they are linked, tsongpar den, with nampar shepa, the consciousness, tam che, all the consciousnesses. Yeah, all states of mind have five different mental functions flowing with them.

All states of mind in the universe that are alive and not dead have five different mental functions. So now we got how many total mental functions? Nine.

Yeah, we got nine. Four? Four are somehow tied up with thinking me.

And five of them are just the regular ones you need to have a mind. Okay. All right, I think Rivas is coming back on this one.

Sure. Thank you. vedak kyang gang du kye pa de ni dang tsongpar den gi kang dang sa shen gyi dang ni ma yin no Yeah.

What level do we find the five? What level are the five located at? And he says the five mental functions that accompany all states of mind are at the same level of samsara as...

As what? As the thing they're linked with. Yeah, as the main state of mind.

Okay, wherever is the main state of mind, these mental functions are also located there. Okay. And that refers to kam and sa.

Which of the three kams? Which of the nine sas?

[Speaker 3]
Okay.

[Speaker 1]
They would not be found at other ones. Shen. Got it?

Yeah, don't go looking for them at some different level than the main mind that they are associated with. Okay. Yeah, this is exactly what he said pretty much for...

Yeah. Yeah, exactly, yeah. This is kind of too much, I think.

Are we done? Are we out of sthirmati? Well, I just don't think we need to do this part.

Yeah, I don't think we need to do this part. Yeah, I just threw it in there. Let's get out of here.

Let's get liberation from sthirmati. We're going to another level. Yeah, and by the way, in my opinion, he's still on the fourth consideration, which is what mental functions are running in the mind which misunderstands foundation consciousness.

Messed up state of mind. What other states of mind are running around inside of this messed up state of mind? Okay.

And he's continuing this discussion, Je Tsongkapa. And by the way, he was so obsessed with the negative state of mind, which is not what other people are obsessed with. Other people are obsessed with foundation consciousness or storehouse consciousness.

Tsongkapa says, look, we got to look into the negative state of mind that focuses on it. Therefore, he named his book Yi. Yeah, he put the word for messed up state of mind first in the title of his book.

Yeah. Okay, here we go. Who's going to read this?

And I'll break it up for you. Okay, cool. Thank you, Ken.

Hagerty, you want to read? Sure. I don't know.

Is that D? D.

[Speaker 2]
Like Yi? D? Like Manjushree D?

Okay. Or Tsorwa Degang Shana?

[Speaker 1]
Yeah, what's it mean? Shana, you may ask, so it's proposing a question. You may ask, is feeling amongst those things that are in the retinue or the group that follows around the uni?

Yeah, more specifically, he's saying Tsorwa Kong are connected with it. Whatever you feel. Which of the three or five choices of feelings are there possible with the, which of the three or five types of feelings are possible with messed up state of mind?

That's cool. Yeah, that makes sense. I see Tangnyum here.

So that makes sense. Yeah. Yeah.

And then we say, the answer is word. You read this one. Thank you, Ken.

Tsorwa ni Tangnyum pa shik yin te. The only, the absolute only one of the feelings that is, is available for Nyuni is some kind neutral equanimity. Yeah, the messed up state of mind that looks at the storehouse consciousness and thinks that's Michael or word, okay, it's restricted to only one of the three or five different kinds of feeling.

What are the three kinds of feeling word? What are the five kinds of feeling? Yeah, you can break feeling up into two different ways.

Three, which is, I feel good, I feel bad, or I feel neutral. Hungry. No, that's bad.

And then the five, which is, you add in, whether it's physical or mental. So I can feel bad mentally or good mentally. I can feel good physically or bad physically, or I can just feel neutral, period.

Yeah, good. And the answer is, and this is, I mean, you guys should be like, wow, I wonder why is that? When you misunderstand who you are, it cannot be a good feeling and it cannot be a bad feeling.

It has to be a neutral feeling. Okay. That's very interesting.

Okay, like if you're angry, it's not your messed up state of mind. If you are having a deep love for yourself, it's not your messed up state of mind. Okay, it has to be neutral.

And here he's going to explain why. Who's going to read it, Warren? Uh, let me look.

Thank you again. Anatole wants to, doesn't he? By the way, he's working on the AI project.

Oh, good. Perfect. Thank you.

[Speaker 2]
Thank you.

[Speaker 1]
Good. Good. Now it doesn't have to go up because it's not at the end.

Yeah, tell what done. Now, Anatole, let's thrash this out. The state of mind that looks at your storehouse consciousness and thinks it's me can only be a neutral feeling.

It cannot be a happy feeling or a good feeling and it cannot be a negative feeling. Now, first he's going to explain why it cannot be a good feeling. Okay.

If it were a good feeling, okay, would it be the mental or physical good feeling, Anatole?

[Speaker 2]
No. If it were a good feeling, it would have to be a mental good feeling.

[Speaker 1]
Yeah, because we're talking mind looking at mind, right? The mind's not looking at his finger or something. Okay, it's the messed up state of mind looking at storehouse state of mind.

So if the feeling present in the mind at that moment were a good feeling, I'm sorry, if there were a good feeling, it would have to be between physical and mental?

[Speaker 3]
Mental.

[Speaker 1]
It has to be mental. And if it were mental, it would always have to be lunger. Obvious.

No, it would always have to be present, actively present. If it were possible for the misunderstanding of my storehouse consciousness to ever be pleasure, it would have to always be pleasure. Yeah.

Because nye nyi dak du jung. It's always happening. Yeah, it's always turned on.

There's never a moment of wholesome sorrow when your nye nyi turns off. You are always misunderstanding your storehouse consciousness forever, since forever. Therefore, if there was an associated mental pleasure, it would be permanent.

It would never stop. Everybody who misunderstood themselves would be happy all the time. And then it would be the case that so-so kyewos could never have yi mi dewa.

Yeah. Non-Aryas could never have a negative state of mind. They could never be unhappy.

They could never feel bad. It'd have to be blissed out all the time. What's making them blissed out all the time?

Their total ignorance of who they are. I mean, got it? That's the first possibility.

Now we got to go to another possibility here. And they're all sexy. Yeah.

Yeah. This is basically the same exact argument of why kunshi is neutral. I remember that argument, to be honest.

Remember he said it has to be firm and neutral because if... You can't smear a seed on an ephemeral thing. Yeah, you can't smear a seed on something ephemeral.

And if it already has a scent, a jasmine flower scent, then yeah, you got this whole thing. But I believe this is why the first link is neutral. Oh, that's a great theory.

Maybe when you teach us the four kinds of dock problems, you can also teach us why the first link is neutral. Okay. Next class.

Don't forget. So two assignments, two homework. I'm ready.

It's right up your alley, I think. Who's going to read this sentence? We have time, I think.

Yeah, we do. So let me write down my homework. So don't forget.

[Speaker 2]
Can I ask why it wouldn't change? It can't change.

[Speaker 1]
Is it because one moment of consciousness triggering the next? I'm not going there. I want to finish this next sentence.

It's a valid question. I felt it and I chose to ignore it. Okay, next.

Next. Oh, word. Just translate.

Just translate because we don't have time. Okay. One second.

Something happened to my screen. Hold on. That's how people get out of reading, I know.

Why can't I see? Oh, hold on. That's why.

Okay. I can't. Hold on.

Okay, now I see it. Okay. Samthanshipa, the fourth concentration level.

Yeah. Yen Che. Yen Che, on up.

Yeah, by the way, you remember from the lion's dance that when you reach the fourth concentration level, form realm concentration level, it's no longer possible to even have... A bad feeling. No, pleasure.

It's distracting. It's distracting. People from the fourth concentration on up means to the formless realms, levels of concentration, they cannot have dewa.

Right, they don't have good feelings. We called it, when we taught the lion's dance, we said they were anesthetized. They were so out of it, they couldn't even feel good.

Okay, but if the feeling could be linked to messed up state of mind, then even above the fourth concentration level and up, there would have to be dewa. Yeah, you would have to have a good feeling on those levels where you supposedly don't have any. Good, yeah.

So that's another problem. That's another reason why messed up state of mind can never be a happy state of mind. And final problem, which is super easy.

What? Even in the lowest hell that you dwelled in for eons, you would be blissed out. Like, this is great.

Yeah, because something's always operative. What? Because the nyuni is operative in hell, and if it felt good, then you'd feel good, and hell would be a good time.

Yeah, good. Okay, great. Good.

So you got your two homework questions. I don't think we should start the next part yet. Anatole's question remains, which we now have one minute to finish.

Why would it have to be always dewa if it was dewa? Why couldn't she have dewa sometimes, midewa sometimes, tangnyong sometimes? Well, I think because of the nuances of the mind-only school, you have to argue, you have to say that the negative consciousness is always active.

There can't be a break in it because it's a consciousness. I think Anatole would say, I don't see why that proves it has to always be dewa. I mean, that proves it would always have to be one of the three feelings, but why couldn't it switch between feelings?

Well, what he says about the kunshi earlier in the text, I think transfers, which basically it's a consciousness, and we're talking about its essence, not just it's a transitory feeling. If we're saying... Nyuni, yeah.

Yeah, nyuni in this case, but earlier kunshi, if we're saying nyuni is a good feeling, then therefore you can't have a bad feeling. And if nyuni is always operating, then you're always having a good feeling. I think that's what Je Tsongkhapa is.

I think you're going to work on it some more with Anatole because we're supposed to be in consideration number five. Right. Are we talking about the mental factors that are always present, and one of them is feeling?

And so the one that's always present would not... No, why... Always good, always bad.

But in normal states of mind, you're supposed to have sorwa all the time, but it can switch between the three or the five kinds of sorwa. So why not with nyuni?

[Speaker 2]
Yeah, the implication would have to be that if I'm walking on a burning red hot floor of a hell, that I'm having a neutral feeling, which I shouldn't be.

[Speaker 3]
I should be really quite disturbed.

[Speaker 1]
Oh, that's true too. That's another problem. We're going to figure it out and tell us next time.

I'll make something up. Grandpa's going to dinner. All right, Grandpa.

Enjoy. Thank you so much, Ken. Okay.

By the way, I'm here with my stepmom who's dying in great pain, and it makes me think we're doing the right thing. Okay. Thank you so much.

Bless her.

[Speaker 2]
Thank you so much, Kesha Michael. Thank you. We all send our love and blessings.

And she bought me a ticket. I got an email from her a long time ago, and she called me. She helped me get a ticket to go study overseas where you were taught.

And I got this great message on the answering machine, said, hi, hi, it's Mike's mom. And I just wanted to make sure you got the ticket. And I was so confused.

I was like, who the heck is Mike's mom? Anyway, she took care of me personally, and we all send our love. And we're all there with you.

And you're a good son. You've always been an inspiration as a good son. You've always...

My brother. You're still a good son. Maybe you would know.

Thank you so much, Kesha Michael. Thank you, Word. Thank you, Live Translators.

Thank you, everybody. Word, are you staying to keep your people working hard tonight?

[Speaker 1]
Yeah, yeah, I'm staying. Thank you for doing that. Word, I don't know what you're doing, but keep feeding them the same stuff.

I need some more cash. I'm running out. Yeah, well, I'll make you some more bets next time.

Bye. Say hi to the four ladies. Okay, I will.

Thank you, Kesha. All right, all right, Kramer. Thank you.