Вордсмит — Книга 2: Трудные места школы «Ум только», занятие 63

[Speaker 1]
It's not long. You need me to translate it? I translated it, too.

It's the answer to the question you asked me to answer. Do you want to look at it? It's kind of fun.

Yeah, sure. All right. It's my first attempt in Tibetan.

Can you see? Yeah, oh, nice. I should put student.

Someone's going to think this is a student. Yeah, I tried. It was fun.

It was better than my thoughts. Not bad. Student composition.

That's good. Nice. It's my commentary to the commentary.

Cool. Yeah. Chinshika, Baxiang, and Pendekar.

I'm not sure about the Sanskrit, but it looks pretty good. I just used locus tangent for that. Yeah, he's the best.

And that's the easiest way. I cheated. Nice, OK.

OK. By the way, the adjective often comes after the noun. I was wondering.

So, Jalpa Dordupa. Like Jalpa Dordupa, yeah. Yeah, I was wondering if that makes sense.

Yeah, and you'll get a feeling for it in about 100 years. Yeah, I know. Mind you to go.

OK, and then I wrote an opening poetry verse just for fun, and I did a juju. Oh, good. Yeah, that's fine.

Yeah. Yeah. This is my opening verse.

The nice thing about poetry is you can make it weird. Yeah. Yeah.

Talking to yourself. You know, I can't see the bottom of verse four of light. Yeah, there you go.

[Speaker 3]
OK.

[Speaker 1]
Nice. I think Mipham is without an S. Oh, is it?

OK. Sorry. And Chaka is without an S.

Is it? Oh, yeah, you're right. I think so.

Yeah, you're right. Yeah, the rest is good. Nice.

All right, here's the part about the docs. So Geshe-la asked me to write a little about the four ways that the self coordinates with the main mental afflictions, according to Master Sthiramati commenting on Master Vasubandhu. And I was just going to write, but I was like, I've been looking at a lot of texts, so I tried to write in Tibetan for fun.

So here it is. I'll read again for the audience. OK.

So I coordinated everything with the Wheel of Life. I felt like that was the easiest. Yeah, cool.

So I coordinated the view with the first link, like Jigsaw Latawa. OK. But like the innate view, like what you are born with or whatever.

Cool. It's nice. It's pretty good.

Yeah. OK. All right, here's the second one.

Can you pick someone to read it? Sure, that'd be fun. Roxanna first.

What you may ask is misunderstanding. It's that which is triggered by the first link. Where's that link for first link?

I put it here. But where is it in English? Oh, yeah.

I put it second. I forgot it. Oh.

Yeah. OK. But that's for the second one.

OK. OK. Yeah, I messed it up.

That's OK. I like the chutzpah doing it. OK.

OK, cool. There's a little glitch around the tuniki, but the rest is good. OK.

OK. Yeah, I was wondering. I was like, do I need an instrumental here?

I felt like I did. I don't know. Yeah, yeah.

But it's nice. The whole thing is brilliant. It's brilliant.

It'll be great. I'm trying. I had a lot of free time in bed, coughing.

Yeah, I know. Wow. Okay.

All right. Roxanna, you want to read this one too? Please?

[Speaker 3]
Sure. dak yel kang shen na chir yer lang yenlak tam che yote, chedrak tu yenlak sumpa ne, yenlak dunpay par tu shi ni namshe ne tsorwa.

[Speaker 1]
Nice reading, Roxanne. What you may ask is the pride that thinks, I would be stronger on the gel. Oh, oh, I see, I see.

I think it might be I'm king or something like that, you know? Yeah, I thought it was like after you come into the womb, you know, I-ness that you kind of carry with you through life. That's what I'm trying to say.

Yeah, that's what I'm trying to coordinate with. I know there's other ways. I just thought this is a cool way because we know the wheel so well.

[Speaker 3]
Okay.

[Speaker 1]
Is it shin ni or shi ni? I was trying to shin, which is represented. I didn't know how to do it, but exactly.

Oh, oh, oh, okay. Okay, good. Yeah.

Namshe is misspelled. Yeah, but it's great. Wow.

It's really brave and fun. Two good things together. Two things I didn't feel when I was sick, but thanks.

I don't know, maybe one day you'll say it was the best day of your life. Who knows? Karmic revisionism.

All right, maybe someone else wants to read this one. Maybe it's Chio. Chio la chida.

Quieres leer?

[Speaker 3]
Sí.

[Speaker 2]
Gepa redpa.

[Speaker 1]
Gepa sepa. Gepa redpa. Thank you.

What you may ask is the desire for myself. The desire for myself is the initial desire. Okay, cool.

Yeah, I kept it brief on these last ones. No, that's fine. Yeah, brief is good too.

Who's going to read number nine? Chio. Chio, claro.

Claro que sí. Chio. Yes.

[Speaker 2]
Gepa redpa.

[Speaker 1]
Nice reading. Yeah. Yeah, the desire for me to feel good is the advanced desire in the ninth thing.

Cool. Okay, cool. Almost done.

Yeah, it's okay. It doesn't hurt too bad. It's okay.

Okay, thank you, Chio. One more person wants to read. I think Jessica wants to read.

[Speaker 2]
Yeah, thank you, teacher.

[Speaker 1]
This one was hard. I tried. Yeah, I'm just trying to...

When you say denam sin, what did you mean? I imbued. Oh, okay, okay, okay, okay.

Not bad. Okay. I tried.

Yeah. Very nice. Really nice.

Very, very nice. Now you have to do all your homework this way. Oh, no.

You have to stay in bed. You have to stay in bed. But no, it's really, really awesome.

Read the last line, Ben. This is my call-a-phone. Oh, somebody should read.

Jessica, read this one too.

[Speaker 2]
Okay.

[Speaker 1]
Nice. In the wood dragon year of the 17th cycle of 60 years, which is why I read it now, duklu sung chupa shepa'i do dupay dopa, this brief commentary to the 30 verses, Lama Tsegye Gyur was translated, was both composed and translated by this student. Hey, nice.

Nice. All right. Who's going to carve it?

I don't know. I don't know. Get one of your girls to carve it.

Okay. Hey, nice job. We should give an applause.

Thank you. The audience here got really excited. Okay.

They want to know where they can buy it. Exclusively online. I would go to Prez.

It was a wonderful idea. Wonderful, wonderful idea. And very creative.

Beautiful.

[Speaker 3]
Thanks, Ben.

[Speaker 1]
Really cool. I tried that once with my teacher. Did you?

And I wrote a defense of an idea I had in Tibetan, and I was arguing the wrongness of using the word impermanent for mitagpa, but I wrote it in Tibetan, and it caused quite a stir. A good stir? We won't talk about it.

Well, thank you, Ben. But I'm very, very happy, and I'm very proud. It's very cool.

And I'm more proud of all your kids, actually. All right. Let's go to your text.

I got to go get it up. Hang on. Wow.

I'm so relieved to be finished with Ben's class. That was hard. Too hard.

Just the beginning. Yeah. We're going through lists of...

I call them the considerations. And it means questions you could ask about nyunyi. What's nyunyi?

Messed up state of mind. Yeah, messed up state of mind. this is what we were...

We were in the middle of a list of the considerations. And consideration means somebody asks a question. Is it good karma?

Is it bad karma? What was the answer? Neutral.

Neutral? Something like that. How could it be?

And like that. Which realm is it contained in? Who has it?

Like that. We've been asking questions, and then we've been answering them. It's called considerations.

Things to think about when you study nyunyi. So I think we're here. Am I right?

Yeah. Okay. Do you want to have someone read?

Sure. Thanks, Ken. Aisha, are you there?

Are you busy? Do you want to read?

[Speaker 2]
Here I am. Okay. I'll try.

Okay. Ma ne bayang ma yin te. Ding ni gul gula.

Sham gung gar mang. Yung mi yung te.

[Speaker 1]
Jung? Jung? Minjung?

Jung?

[Speaker 2]
Mi jung te? What's the word? Minjung?

Oh, that's translation, right? Dang pang ni nam she yin pa. So wo.

Dang jung te. Gi du chi yin. Pe ni chi ro.

[Speaker 1]
Dang jung te. Yeah, nice. I'm going to try to get you guys a bigger...

a bigger cursor. Hang on. Okay, good.

Ma ne bayang ma yin te. By the way, they are to... they're discussing messed up state of mind from different aspects.

We are in the middle of the discussion of core. What's that? The things that go along with the nyun ni or follow it around.

Yeah, how many other states of mind are typically found within the messed up state of mind? And we say ma ne bayang ma yin te which means it's never not the same number. The number of mental functions that are allowed to be associated with messed up state of mind are constant no matter kam sum.

No matter which of the realms it's in? Yeah, no matter which of the three realms you're in. There's no mangpo and there's no nyunwa.

There's no variation in the going higher or lower. Yeah, there's never more. There's never less.

By the way, I think it's nine or something like that. Okay, denpay, this is correct. Denpay nam she.

This denpa means what word? It means firm. Yeah, it's a very firm or it's not a state of mind which changes much.

It's very firm. Maybe stable is better? Stable is great.

Stable is beautiful. Denpay, it's a stable state of mind. Therefore, this word jung dok is really, really, really important.

We were talking about it in Adam's text, for example. What's it mean? It means begin and end, start and stop.

Yeah. It means they're always the same. As soon as this mind comes into existence, it's got those nine associated mental functions.

The minute it goes out of existence, all nine drop out. They are so connected with the negative state of mind that when it appears, they pop into existence with it. When it disappears, they pop out of existence with it.

It's not like there's eight or seven or five or something like that. There's always nine. Jung dok chik means when it pops into existence with a new rebirth, they're there from the first moment.

Then they stay with you your whole life, and then they pop out of existence at the same time. What are the nine? There's five.

SEMS KYI SANG MANG The ones that are always present? Yeah, there's five mental functions that are in every state of mind. Doesn't matter if you're drunk, unconscious, doesn't matter.

There's five, like contact with contact, feeling, attention, turning the mind to its object, like that. Those five are omnipresent, always present. Then there's four that go along with it when you're talking about NYON NYID, negative state of mind.

Which four? The four that mahatma word just wrote the commentary to. He covered the four.

His commentary was to cover the four. If you're not sure, just go back and read it. Jung dok means when it flips into existence, all nine pop into existence.

When it flips out of existence, all nine pop out of existence. The whole length between those two, the nine are there. They are du chik.

They're all together at the same time or something? Yeah, they're simultaneous. They occur simultaneously.

They occur over exactly the same time period to the millisecond. All right. Who's going to read a word?

Let me see. Thank you, Aisha. That was great.

All right. Anastasia Manzurova, do you want to try? Yes, okay.

Okay.

[Speaker 2]
SDUG BSNGAL GYI SOS PA YANG MI BYUNG BA RIG PA DE THAG PAR BYA'O Excellent, nice.

[Speaker 1]
By the way, the whole argument we just finished was a discussion of why the feeling of pleasure as one of the three kinds of feeling cannot be the feeling that messed up state of mind has. The reason is because all of its attendant mental functions are always there when it's there, which implies if feeling good were one of the mental functions that existed within the messed up state of mind, then you would feel good how often? All the time.

And then he said, go to the hell realms, you'll feel great. And your wife leaves you, you feel happy. Like that.

He said therefore, because the pleasure and the negative state of mind blink in, blink out at the same distance of time, which is 75 years or however long you live, it cannot be. It cannot be there. Neither can it...

Now he says, neither can it be du-myo.

[Speaker 3]
What's that?

[Speaker 1]
Yeah, it cannot be unhappiness either because sometimes things go well. Unhappiness is not a constant across the whole life of a person who has messed up state of mind. We all have messed up state of mind all the time from birth to death.

And an attendant mental function in the case of messed up state of mind is so sticky, it would be there for your whole life. Therefore, you cannot say that pleasure or unhappiness are present as a mental function in the messed up state of mind. Therefore, if you had to define its feeling, you'd have to say it was neutral feeling.

Okay, that's all. Who's up? Next word.

Anastasia did well. Would you like to read again?

[Speaker 2]
Okay. Dena, right?

[Speaker 1]
Correct.

[Speaker 2]
Dena nyoni ki ka ga pe nampa ni tsorway ga nam ma yin gi do chak gi ga nam Nice.

[Speaker 1]
I forget whose book we were in, but we were discussing the difference between yul and nampa of a state of mind. Yul means the object of the state of mind. Nampa means how does the mind feel or the aspect of the mind.

Is it dark? Is it light? Is it clear?

Is it unclear? Nampa means the quality of the state of mind. Yul means the object of the state of mind.

It's different. Here he says, therefore, when we say nyoni, messed up state of mind, possesses gawa. This is a common statement.

It does possess gawa. What's gawa? Who's kung gawa?

Who's atanda? Yes, bliss or happiness. Now, there's a famous statement that the messed up state of mind does have gawa.

It does possess gawa. Now we got to say, wait a minute. You just said it would have to be there from the moment you're born to the day you die.

You'd have to be happy wherever you went. Even if you went to a mixed nuts class and it was really dry, you'd still have to be happy. He says, but there is gawa in the nyoni.

Then we got to explain that. Who's talking? Tsongkapa.

Tsongkapa. Mayan. It's not the regular feeling.

Yeah, it's not gawa. It's not the feeling of pleasure. It's not happiness.

It's not pleasure. When we say gawa is in the mind of the messed up state of mind, we're not talking about pleasure. We're talking about the chaki gawa.

The pleasure of ignorance. Ignorant pleasure. Yeah, it's a kind of happiness quote in the messed up state of mind is ignorant desire with emphasis on the ignorance.

We're going to see more. It's coming. It's not the regular feel good.

It doesn't mean feel good. It means wrong attachment to things. That's why it's in the negative state of mind.

Then he's going to quote a book. Who's reading, Dr. Word? Let me find someone.

Thank you, Anastasia. That was very good. I'm impressed.

Let me see. Who wants to read? Leah!

Leah wants to read. Don't you? I can't hear you.

Your mic, Leah. Check it. Can you hear me now?

Yeah. Yeah.

[Speaker 2]
,'KHRID DRAG THU MA BYAS PA'I PHYIR RO Nice.

[Speaker 1]
Nice.

[Speaker 2]
Okay.

[Speaker 1]
Word, do you want to translate? SUM PHYIR BA LAS The 30 says ,'DOD SNGA PO NYID Just all those five. Just the five.

The root five. The five mental functions that accompany all states of mind. Which includes contact with the outside world, or whatever it is.

They are occurring as core of kunchi. Yeah, those are the mental functions that come with foundation consciousness. Yeah, they're associated with.

Yeah. Okay. Those five.

And then he says ,'GNYIS, which means what? No more, no less. Yeah, those exact five.

They are, we say they are core of GNYIS. GNYIS GNYIS We say those four are the core of the GNYIS as well. Yeah, those are the associated mental functions with messed up state of mind.

But we never ,'KHRID DRAG THU BYAS PA'I PHYIR RO We never go specifically into the feeling? Yeah, we never break the feelings down into good, bad and medium.

[Speaker 3]
Okay?

[Speaker 1]
Do you say that feelings accompanies all states of negative mind? Yes. But listen, don't ask me to divide them, because you cannot.

Why? Because if you said pleasure was there, it'd have to be pleasure your whole life, or every moment of your life. And if you said unhappiness, it'd have to be unhappiness.

So who wrote Tsongchapa? Master Vasubandhu. Yeah, Vasubandhu says, don't ask me to...

Look, feeling is there. I'm not going to break it down for you, because otherwise there's problems. But in general we can say neutral feeling is there.

And then we get corroboration. And who's going to read that word? I don't know.

That was a good job, Leah. Thank you. Yeah, that was a good job.

Let me see. Oscar? Oscar, yay!

Are you there, bro? He's translating. Oh, of course.

That's why he's such a good translator, because he's translating. Tracy?

[Speaker 2]
Hello. Hello. Good.

[Speaker 1]
Continue. Really, really nice. It's wonderful to listen to you guys.

You must have a good teacher. DE LTAR YANG BRDOD GSANGS LAS What's that word? And it also, this is corroborated as well in the Secret of the Three Jewels.

Secret meaning. Yeah, and they haven't agreed for two thousand, not two thousand, maybe a thousand years, who wrote it. But everybody loves it.

And maybe one day we should translate it. RGA BA'I RNAM PA CHEN YIN The way of looking at things, which is like an aspective way, which is a good feeling. Yeah.

So what he's saying is, look, a messed up state of mind, negative state of mind, does have a mental aspect or a coloration of RGA BA. But that's a controversial statement already, right? Why?

Because it would have to be all the time. But he says, look, I'll tell you something, it does have a coloration of RGA BA. But it's SEMS RGYUD TSOR BA MA YIN But that feeling, the feeling it possesses does not have a mental state?

Yeah, basically it means it's not a normal feeling in the mind. Is there pleasure? Yes.

Is it one of the three normal feelings inside the mind? No. It's not a normal feeling.

Then he quotes the 30 verses, which says GANG DU SKYES PA DE YI YOD By the way, it's got to be DE YI YOD, like YIP YI A YOD. It's very strange. Three vowels in a row, triple diphthong.

DE YI YOD Say, DE YI YOD And it has to be in one beat. DE YI YOD DE YI YOD He ran out of verses. GANG DU SKYES PA DE YI YOD It occurs wherever the person is born.

And it's a famous quotation. What's that mean? GZHAN Other ZHES BYUNG BA'I SPYIR RE PA LA SOGS PA So you learned the five of contact and the rest?

Yeah. JI LTAR KHABS SU BAPA It can only occur in circumstances where the root five have occurred. It's hanging off the root five.

It's not an independent feeling. It's just adjacent, adjunct to the root five of which one of them is contact. It's just adjunct to one of those root five.

PO NA DE This is RING DE. Do you remember? Yeah, RING DE.

Follow the same logic. Follow the same type. As goes the contact, so goes the pleasure.

Okay? SPYIR RO So then the other guy is having a problem. The other debater is having a problem.

RING DE. RING DE is what? Well, even though, or something?

Yeah, RING DE means well. Well, well, well. Okay?

It's like Ben Kramer asking a question. Well, TSOR BA GZHAN YANG YOD NA If you have other kinds of feelings there, okay? KHYAD PA DU BYAS PA RGYUR RO If there is, you're claiming that there's a flavor of GA BA, of pleasure in the mind which is not a mental function and does not follow that mind forever until you die.

You're claiming that. And then you're saying, you know, it just follows after the five mental functions that are allowed for negative state of mind whole life. Then he says, but wouldn't that mean you have a different emotion, a different feeling?

And when you have a particular feeling, don't you have the same problem that it would be there forever? So let's, I'll tell you what it says simply. It says, look, does the person have GA BA?

The book said it had GA BA. And he said, yes, it has pleasure. So is GA BA a kind of feeling?

Well, maybe. Well, if you have a kind of feeling, you broke out the feeling, didn't you? That's what the other guys think.

Tsongkapa's saying, you do have the GA BA. You do have the ananda. You do have the pleasure.

But it's not a division of feeling. And then he's like, I don't get it. But luckily we have a word.

We confirmed the quotation, which is always necessary. When you're coming up against a controversial quotation, make very sure it's not just spelling problems. And by the way, here we see the correct DEO in the third line here, DEO.

It did not exist in our text. It said DEO. Probably the typist couldn't believe there were three vowels hanging on the same thing, which is true.

Because that ah after the day doesn't make sense anyway, te. There's no te with an ah on the end like that. Oh no, it's just a plain old, it's very funny.

It's a genitive followed by a finalizer. Yeah, I know. But the mistake, it says D-E apostrophe space apostrophe O, and that doesn't make sense.

So it has to be a mistake again. No, that's legal. It is?

Yeah, I'm sorry. It's weird, but it's legal. Don't worry about it in rare circumstances.

Okay. Who's going to read, Dr. Wurn? I don't know.

Let's see. That was a good job, Tracy. Who wants to read?

Somebody How? How wants to read?

[Speaker 2]
Yes. Thank you, Dr. Wurn. Excellent.

[Speaker 1]
Awesome. Okay. Well then, okay, or na means well then.

If nyen yi is tang nyong, what's that mean? Messed up state of mind is Equanimous? Neutral?

Yeah, and by the way, equanimity has three major meanings in Buddhism, and this one is neutral feeling. Neutral. If the messed up state of mind is always neutral feeling, then how can it have a number of gaur?

What's number in this case? Aspect.

[Speaker 3]
Yeah.

[Speaker 1]
How can it be pleasure-ish? We're not talking about the object, which is yul. We're talking about the aspect.

It's pleasure-y. What? The negative state of mind.

Okay? How can it have any pleasure-y feeling about it? Because it can't be a feeling.

Okay, got it? yin she na. She na means what?

You may ask. Yeah, we're talking about gaur in the sense of a mental function, which is tsung den. Linked.

Linked with dak la gaur. The good feeling about me. Enjoying the idea of me.

Actually, in this case, when you say that the messed up state of mind has an aspect of gaur to it, it means enjoying misperceiving the pen. It's not enjoying. Got it?

It's to how do you feel about pens? They come from their own side. How do you feel about that?

I like it. It means an attraction. It doesn't mean a pleasure.

Got it? I'm attracted to that. Can there be an attraction in the messed up state of mind?

Yeah. It has to be an attraction to thinking that the pen is coming from its own side. Aha!

We solved the mystery. Is there gaur in the messed up state of mind? Yes.

What is it? It's not a feeling. It's an attraction to believing that the thing is coming from its own side.

Cool. The gaur is dak la gaur. Exactly.

That was in Dr. Words' commentary if you looked closely. Wow, the next one is a bad word. Who do you not like?

I don't like everyone equally. Who wants to read? Who is bored?

I don't think Tin is bored but he wants to read. Tin, do you want to read? Are you translating?

You might be translating. Yeah, I can read Dr. Words. Okay, great.

Thank you. Hi. Thank you for hating me.

No more or less than anyone else. That's a real Buddhist statement. Okay.

Thank you. Excellent. You're all awesome.

You're all awesome. Unbelievable. Thank you.

We said there were nine mental functions that get to be inside of messed up state of mind. Five are the ones that accompany all states of mind. Four of them were different flavors of ignorance that Word actually wrote a commentary about.

Now a new guy comes and asks a question and Word's going to translate. Why is it definitely these nine? Why do you say it's exactly nine?

I can think of other ones that are there. They're not letting him go. First of all, there's namnyen, distraction, which is applied to the feeling of ngal.

Me, me, me. Yeah, yeah, yeah. He's coming up with other mental functions that he thinks should be there and he thinks they apply to basic feelings inside that state of mind.

Does that state of mind say me, me, me? Yes. Well, then you're distracted to that.

Right. So you have distraction in your mind. That's another mental function.

So now we got seven. Okay. Why?

Why do you have distraction? Because you say me, me, me. You get distracted to that.

Then he says, you also have pardon me. Carelessness. Yeah, you're also uncareful, especially with your morality or something.

You're also not careful because you have I'm sorry. Yeah, you're also not careful, which is another way of saying, okay, word. You have dodjok and timu.

Ignorant liking and some kind of ignorance in general. Yeah, you have ignorant disliking, therefore you have ignorance. We can lump them together and call them, you don't have a sense of care.

Now you got another one. Now you got how many? Eleven.

Eleven, I guess, yeah. Now you got eleven. What's the two extra ones now?

You have a distraction, which refers to thinking me, and you have a lack of carefulness, which refers to desire and being stupid. Also, you have gupa. You have some kind of agitation or wildness in your mind.

Yeah, good, agitated wildness, which is actually another word for dodjok. Yeah, more ignorant desire, buddy. Yeah, so now you got, how many?

I don't know, twelve-ish? Well, now we got three extras, so on top of the nine, we got twelve. Also, you have madepa.

You lack faith. Yeah, you have a lack of faith, which refers to a cha of timu. A kind or a part of ignorance?

Yeah, one part of dark ignorance. Also, so that's four on top of nine. You got thirteen already.

Don't tell me it's exactly nine. You got lelo. Oh, everybody got lelo.

Lazy. Lelo, you got me on my knees. Okay, lazy.

Then you got mukpa. Some kind of, another kind of darkness. Yeah, by the way, when it comes in this kind of context, it just means how you feel when you didn't have a good night's sleep the next morning.

You just feel like a mental dullness. Mukpa. So, de means, I'll tell you the total right now.

De means I'll tell you the total. It's true. Yeah, that's six more.

Yeah, so the total should be chung na. It should be fifteen, man. Nine plus two.

Yeah, hey man. The total should be fifteen. Don't tell me it's always nine.

I can give you six more that you should have here. Okay, got it? All right.

Who's going to read? That was a good job, Howie. You're very good at reading Tibetan.

I don't know who wants to read. Who's there? Is there people in the room that want to read?

Again? Oh, Jonah, I'll pick a volunteer on behalf of Word. Christina Kasica, come up, quickly, quickly.

Usually Word, they're just consuming popcorn. They don't come here for the class. I understand.

Hey, Christina. Hi. Hi.

Deidak, please read. Deidak.

[Speaker 2]
chungwar shekhyang guldrang gye te chuk nge de chukpo te tak dak shi nyunmongpa shi po de zeyin pena de shi lekku namedo Nice.

[Speaker 1]
gu na means, by the way, Word is extremely rare. It's coming a couple of times in your book. So gu na means separately.

It's like having hamburger with fries and the fries are called gu na. On the side. They're called on the side.

Deidak chungwar shekhyang We are admitting Deidak chungwar shekhyang. What's that? Yeah, those do happen.

Yeah, those other six, I agree. They do happen. They have been mentioned in scripture.

But... But, Rob says, the chung of gu is nge. It's still only nine.

Yeah, it's still nine. No more, no less. Why?

chukpo de dak All six of those. Yeah, your new six are actually just detail applied to the nyomong shi. Yeah, they're just something slapped onto the four main ones we talked about before.

Yeah, the four that involves seeing a self, that word translated at the beginning of class. They're just aspects of the four ways of misunderstanding things. They are not separate mental functions here.

They, in fact, according to Tse, they are the shi. Yeah, if you talk about what they're really made of, the substance of them, they're the shi, actually. They're just like a coloration of the four ways of misunderstanding yourself.

They are not separate mental functions. They're coloration of those four. Therefore, de me kun na They ain't the side dish.

Yeah, we don't count them separately. They are not counted separately. They are aspects of ones we already counted.

Do the six exist? Yes. Were the six mentioned in scripture?

Yes. Does that mean there's fifteen? No.

They're just aspects of the four of the fifteen. Four of the nine, sorry. I think she wants to read another one.

She's kicking me and asking me, don't forget, I want to read another one. Okay, you do the first one. Word, you're correcting.

You're correcting. Okay.

[Speaker 2]
shak te ndir nyi tsik mang su dok pa dang kaway ne ma yin pe ma drisok Nice, nice.

[Speaker 1]
Sick, it's more fun for me. Misery loves company. Love the last sentence.

je gupo, word. The substance that all nine of those consist of. Yeah, those nine substantial mental functions, we don't get any sem chung shen.

There's no mental functions other than those. Than the nine. Good.

Now, if you want, give on this question. If you want to go more extensively on this topic. Yeah.

dren sang nampa chewa du te shepa le. Okay. Go into the very refined explanation of the secret meaning.

Good, go there. Shepa ja. You should, you'll understand after that.

Yeah, but I tok pa, tsik mang. What I fear, if I speak more, I'll use too many words. Yeah, tok pa means in modern Tibetan, it means to have a superstition.

In ancient Tibetan, it means I fear I would go on too long. I fear my book would go on too long. It's a common expression when you don't want to write more.

Then this last sentence is so beautiful. Who is this, Tsongkhapa, right?

[Speaker 3]
Yeah.

[Speaker 1]
It ain't a difficult point, man. Yeah, anyway, it's not difficult. It's not going to be in my book called Difficult Points because it's not difficult.

I'm not going to write any more about it. That's so Tsongkhapa. That's so Tsongkhapian.

Again, if you say you follow Tsongkhapa, if you say Gelugpa, then this is 100% Gelugpa right here. He says, look, I could go on, but it's not that hard. Why waste the time?

Life is short. It's very, very, very Tsongkhapian lineage. You hear this every minute in the monastery.

Oh, yeah, I could say more about that, but I'm going to die. I don't want to waste my time. It's easy.

It's not that hard. Tsongkhapa is saying it's not that hard, which is a sign that it's pretty hard. I'm telling you, he always says that.

All right, word. Who's next? Oh, Miss Casca is willing to choose somebody else.

Oh, okay. I choose Chloe. Come on, Chloe, quick, quick, quick.

You got one minute. You got to get up here in one minute. Dun, dun, dun, dun, dun, dun, dun, dun.

Okay, here we go. NGA PA SA BYAS PA NI BYAS PA NI Yeah, by the way, word, it says fifth point, which I call consideration number five. We've now just finished looking at what kind of feelings does this negative state of mind possess.

Now we're on to a fifth consideration, which is what levels does it exist at? Of the nine levels of desire realm, form realm, formless realm, where can you find it? It's a very rare case where Tsongkhapa failed to number the first four.

You can go back and you'll never find the first four. I had to go back and reconstruct them. Let's discuss the levels where you find nye nyi.

Chloe's begging to read this last sentence. PHYI NONG NI NI GANG GYI RGYUD LA YUL PA BRTEN DE GANG THUB KHAS PAS SRID DE YANG NAM MA YIN Yeah, and PHYI means, by the way, someone's going to ask a question. PHYI opening a sentence means, hey, what about this?

PHYI, PHYI. It's just like PHYI. NYE NYID DE If you have nye nyi in your RGYUD, If there's negative consciousness in your mind stream, then does that nye nyi exist at the same sa?

Does the negative consciousness in your mind stream exist at the same level? In which that person who possesses it was born. If you're born into the desire realm, is the negative state of mind, is the messed up state of mind in your head, is it also considered to belong to the desire realm?

Which would be the natural assumption, I think. And we won't find out until we're translated for the next class. And I'd like you to translate these next three sentences, okay?

Okay, sure. Okay, cool. Yeah, I hope you feel better.

That cold's going around. It's just a springtime thing. If you want to know the whole process of why it happens in the springtime, you can go to the Chinese medicine course by some guy.

It's a springtime thing. I was thinking that because it always happens right before spring. Yeah, that's what they would say in most Asian medicine, I think.

I'm not an expert on Asian medicine, but I used to translate for those guys. Okay. All right.

See you later. Say hi to your girls. Hey, Word, I got two girls now.

You got four, but I got two. One is a cat. I think tomorrow's Word's birthday, so we can say happy birthday to Word.

Who's birthday? Oh, can we? Hey, Word, you want to do a moth?

Sure, let's do it. I've got the book here. Okay.

In the meantime, happy birthday to you. Happy birthday to you. Happy birthday to you.

Happy birthday, happy birthday to you. Happy birthday, teacher Word.

[Speaker 2]
Happy birthday, day teacher award.

[Speaker 1]
What page number one to 400 6868 Yeah. That's the year that the best music came out. I don't I don't necessarily disagree.

Okay. Uh, it's very auspicious because it happens to be a picture of the entire conger at at the Mongolian temple in New Jersey. Oh, it means that you're going to translate the whole thing.

100,000 pages. I'm not gonna speak. That was your that's good luck.

That's by the way, it's the only Lhasa conger in the Western Hemisphere. Yeah, it's very, very valuable. And it's extremely beautiful carving.

When we did the first computerized Tibetan we use that as the model for the letters, then later people got lazy and changed it. Amazing.

[Speaker 3]
Okay.

[Speaker 1]
Thank you. All right. Thank you.

Good job. Good job. Your kids, your, your Tibetan kid language kids, your real kids, and your composition.

Uncle Nick, you're supposed to be in bed by now. Do you have any last words for us? That's it.

That's it. Thank you everybody for studying and learning these cool historical ancient books together. And I just have we have so much fun getting together to do this.

So I just want to thank everybody. And nice work. And I look forward to seeing y'all soon.

Hey, thanks. Go to bed. You're not supposed to come to this class.

I'm going to bed now. Looks like you were rolling something new. Just kidding.

Oh, it's okay.