Вордсмит — Книга 2: Трудные места школы «Ум только», занятие 74

[Speaker 1]
Good morning. Morning. So just me and you today, but, oh, wait, that's just.

Oh, look, no, wait. Hi guys. Oh, there's there they are.

Hello, Nicholas. I guess you might go. Good morning.

Let's see here. Tim, I know. I can't hear Nick, unless he's not far quietly.

No. Okay, we can hear you. All right.

Good morning, everybody. Welcome to Schwinn songs tower. Yeah.

When the idea. Good afternoon, and good evening to those of you in other parts, other than Rimrock, Arizona. If you bother yeah capital of the world.

At least we don't have fires Nick. Hey, I feel I feel you. Sometimes we do do, but we're thinking people that people around here are taking people in, because there's so many.

It's rough we're thinking about it. If they need it. I can text each other.

Yeah. Well we have a great class. Yeah.

I was just thinking about that story, like yesterday, or something. That's crazy. Hey Nick Ben Crawford the famous Joe Crawford is in the room right now.

What? Amazing search program for the ALL online website. It's a joy to use and it's elegant and fast and looks good too.

Not like Joel. Just kidding. But anyway, it's an honor to have him here today.

Yeah. We'll call him and on him and embarrass him if we can. That's a great plan.

Where's the word isn't word up today. He's somewhere around here. I'm here ready.

Let's have the homework handsome. Okay, here we go. All right.

We haven't had class for a little bit. It's exempt from all homework answer. I agree.

Since there's no money. What's the use I know why why answer questions for word. All right.

Let's go over some of the points we discussed in our previous class. What are the types of selflessness being discussed in this section of the text.

[Speaker 3]
Of things and people.

[Speaker 1]
Yeah, good. Wow, nice. Correct.

Wonderful. Saved by the Oscar or something. The note taker.

Good. Which of these two does a realized listeners see according to the mind only school. Oh, because there's different levels according to this school of emptiness seeing emptiness.

[Speaker 3]
People.

[Speaker 1]
People. Yay. Hey, 5050 chance.

So, the lack of self of people are two people. I don't know. I'm not the lack of self to things, parts of people.

Good. Good. Three.

If listeners see the nature of people is lacking any self existence. What do they not do to people hustle said they don't annoy other people. They don't get annoyed by other people.

You can still be annoying. Word is proof of that. You can understand.

You can be annoying because you're understood. That is why I'm annoyed. This, I didn't know how to phrase it.

What do they do to people, as far as how they think of them. How about that. They don't overrate how they exist.

Yeah, exactly. And what would be an example of such overrating. Yeah, independent of me.

Clearly. Clearly. Yes, exactly.

Give them additional reality than they actually have meaning. They're more existence than they are. Yeah, give them homework.

That's a good way to shut people up anyway. Okay, here's some obscure vocabulary because all the regular where we have every single time. What's top top AC length of rope.

That's true. That's pretty cool. Yes.

See, this is very difficult. Yes, he can mean existence or possible but it can also mean length or something, the dimensions of some good. What's true mean.

See, that's what Nick Nick does when he gets near a taco. Oh salivate. Correct.

Yeah, not drool again. Oh, I'm sorry. Liberate it.

What is thrown me by me overestimating. Yeah, not giving more credit than is due because you were realized listener, not adding more reality. Okay, fun fun fun.

Now we're going to talk about smearing a smear campaign. Should I have someone read this again. Yes, please.

Okay. Okay. Who's here.

Unless he is not doing anything. Unless she's, she is doing something. Okay.

She's translating. She's very much doing something. I live Tina sort of Keena wants to read.

[Speaker 3]
Yes, thank you.

[Speaker 1]
You're welcome.

[Speaker 3]
Me gonna talk down. Nice.

[Speaker 1]
Cool. Cool. So they're talking about Buddhas, and the question this today's class is interesting because it's going to be, how do Buddhas plant seeds?

You know, like how do they perceive things and do they plant seeds? And, you know, is their seed planting different from a normal person? And how could they have perceptions without seeds?

Okay, so this, somebody says, if you cannot, so supposedly when you become a Buddha you lose, can I say a word, you lose your storehouse consciousness? At least it's not negative anymore, if you have it still. Yeah, so then if there's no storehouse consciousness, how does a Buddha plant seeds for tomorrow's perceptions?

Even if they're already enlightened. Okay, so mi gun ne means, if there's no place to plant a seed, then how do Buddhas get these infinite numbers of good qualities, yun ten pak tu mey pa, such as top chu and min jikpa shi and things like that, like the ten powers and the four fearlessnesses? How do Buddhas develop qualities if they can't plant seeds?

Because there's no place to plant a seed because they're beyond having a storehouse consciousness. Okay, and why would they have to plant new seeds anyway? So can an enlightened being, in the mind-only school, don't forget, how do you explain, this whole storehouse consciousness thing sounds good for normal people, but what, do Buddhas just become mindless?

What happens when you become a Buddha? Then in that case, those infinite qualities of a Buddha, gyu me du gyur, would have no cause. Yeah, so they develop all these unbelievable Buddha qualities with no seeds, because there's no place for the seeds to live because there's no storehouse consciousness, because they're beyond that.

So it's a good question. And by the way, it gets into some really sexy questions about, so is there a difference between later and earlier Buddhas? That gets really interesting.

And as I think I mentioned, we had this debate, I'll never forget one night we debated all night about this question, and it was really amazing. Okay, who's next, Word? Someone you don't like.

Yeah, this is long and laborious. Let's find someone so I can plant seeds to be annoyed next class. Yeah.

I have lots of people here if you need some fun, if you want to have fun with somebody. I'll give you some names. I got Anjali, Juan, Dennis.

I got, oh that guy, Joel from Canada. I got... Let's do Joel.

Joel, uh-oh. This is the longest sentence we've had. I also got Julia.

I got Ronit. I got Tim. Okay.

Let's do Joel because this is going to be painful for him. He's got control. Word, you're the plane driver, okay?

[Speaker 3]
Okay. That's still very bad.

[Speaker 1]
Yeah, it's okay. You can do anything now that you've finished the program. On to new projects now, Joel.

Read this. Dorjay. Nice.

Keep going. While you're ahead. Enjoy, don't worry about it.

[Speaker 3]
Dorjay, you're doing great.

[Speaker 1]
We're just going to keep going. Okay. Yay, Bachak.

You know words. That's good. That's good.

That should be Sarpa, yeah. Sarpa Lama Thopar. Sarpa Lama Thopar.

Good. Yin. Yin.

Yin. Yin. Yin.

Chaksu. Yin. Yin.

Chaksu Jungshipa. Yeah, let's just do that Mike.

[Speaker 3]
Yeah, so that's enough for you guys.

[Speaker 1]
Thank you again for the... Now they got a new name, they call it the A.L.L. Public Library, which I think is really cute. That's cute.

There's going to be homeless people moving in there. We'll put those lions on the stairs. We'll make a really nice toilet.

That's our number one. It makes me so happy that you're happy. Okay.

All right. Yay. Good job.

Juan's going to do an interview with him on Monday or something. Okay. Dorje Dabu ting ngen zen word.

Diamond-like meditation or diamond-like concentration? Yeah, which kind of refers to the state of mind of a Buddha. So it's called diamond-like meditation and it refers to their mental state and they stay there all the time.

Diamond-like meditation. Tse means at that time, or when. Yeah, when you move into a Buddha's state of mind, all your sakme gyi sab duns.

All your pure seeds, all your unstained seeds. Good. De ge pa.

They proliferate, they spread. They expand to da tar tuk. To what occurs afterwards.

This tar tuk means their ultimate expansion. Ultimately. As far as they can get.

Their nupa is tar tuk. So tar tuk in the four steps means rejoicing at the end of the action, but in the ultimate end. So for a Buddha, the nupa, the power of their seeds has expanded to its ultimate potential.

There's no further to go. Sarpa la ma duk. Those fresh ones have nothing that they depend upon or can rely on?

No, the Buddhists no longer have to depend upon bak chaks, new bak chaks. They don't have to plant new bak chaks. The old ones grew to their ultimate potential, and they don't have to plant new bak chaks.

Like they can have cinnamon rolls, more cinnamon rolls, without planting more bak chaks. Okay? Got it.

Because their seeds are expanded to ultimate already. They got cinnamon rolls from day one already. Sarpa la ma duk bar.

And their seeds for cinnamon rolls, gyun chak su jung, I'm getting hungry already. The baker doesn't stop baking cinnamon rolls for them. Yeah, they just keep going.

So it's not like Buddhists have to recharge their batteries every million years or something. Okay? Their seeds are self-propelling.

Okay? Got it. Shepa.

And then he says shepa, and he says, as the book says, that I killed myself using the new beautiful, elegant search program. And I don't see this as a quotation anywhere. So I think he's just saying, you could say.

I don't think he's quoting anybody. Okay. Apparently.

Okay. We're... Yeah.

And he keeps bringing up Dorje Tapu Tinginzin as a moment in which everything changes, like being an Arhat, but on the Mahayana track. So I think he's just saying, yeah, that's what we've discussed or something. That's how you could discuss it.

Yeah. That's fine. Yeah, I believe so.

[Speaker 2]
Okay.

[Speaker 1]
It's apparently not a quotation. Okay. Now you've got to pick somebody to read the next few lines.

Okay. Again, is it possible that the shepa is more like, it is said that, since the author is potentially not a Buddha? Yeah, yeah, yeah.

The statement there, but we just... And maybe someday we'll find a statement of which this is a paraphrase. We don't know.

But I couldn't find anything, you know. Using the proximity tools, which are completely necessary for this kind of search. Gyun?

Who's going to read? Anjali can read. Anjali.

Oh, come on. Geshe-la, I have a strategy to find this quote or this paraphrase. I think we should look when it's used previously in the book, and it may be from one of those texts, like the secret meaning or something.

Yeah, and by the way, if you have time, you pick two very unique words in the sentence and you proximity search them near each other. If you could have a third or a fourth element in the proximity search, then you could nail it down. But we don't have that so far in our data.

We don't have it in Gopher, for example. I think we got a third one, but it's not quite working. I don't know how to work it.

But then you could nail down really obscure quotations that are badly quoted, you know. But that's the only way, unless you have all day to look through the thing. Okay, you're going to start here, Thar.

Okay. Okay, here comes Anjali. Okay.

You're the pilot, Wern. All right, here we go. Wow.

Like you're having an argument in a safe way. Three, two, one. Okay.

Okay.

[Speaker 3]
You're going to have a lot of trouble.

[Speaker 1]
We're going to have a lot of trouble. Okay. Okay.

Okay. Okay. Okay.

I'm going to start with the sentence. ngeygyurway It's mispronounced. yesey dey dak pan pen sun kyen dang kyen che cheddu kyen How do you say that?

kyen sen Okay. It's a hard, it's a hard sentence. So, gyun te jesu, after that flow, jesu, yi kyi nampa shepa sakme.

The mental consciousnesses impurities, or excuse me, purenesses. Yeah, like immaculate mental consciousnesses, kyepa, have grown inside the Buddha's mind. His totally pure mind has grown, and its nyupa has already tar duk duk sun.

Yeah, its power potential has already reached its ultimateness. Yeah, it can't go any further. That state of mind has gone as far as it can go.

So, in that ultimate state of mind, gyun chak su juk su, after that. And then it flows on. Yeah, it just keeps going.

It just keeps self-perpetuating. They're trying to describe how a Buddha's mind can continue on without any new seeds. Because they have gone beyond storehouse consciousness.

In the mind-only school, that consciousness is finished. Because, one reason is, that consciousness is defined as the object of misunderstanding yourself. So how could a Buddha have it?

See what I mean? Got it? Okay, so it just flows on.

Then I think you could say this shepa word, I think you now could say, either you'd have to say that, or you'd have to say that. You see, it's not a quotation. You'd have to say it just keeps flowing on, or you'd have to say, you know, blah blah.

It's not a quotation. It's not quoting anybody. Yeah.

You'd have to say A, you'd have to say B, or yang na what? Alternately. Or you'd have to say, here's a third choice.

Here's a third choice. namshe kang nepar gyur pa'i yeshe de dak You would have to say that the consciousness, the wisdom which serves as a Buddha's basic consciousness, the wisdom which serves as a Buddha's basic consciousness, and by the way, ne gyur means has transformed tense, which has transformed. ne gyur means it has transformed.

So that transformed consciousness of the Buddha, now he gives a third choice. Inside of that wisdom, it's providing its own khyens and its own khen chens. Yeah, its own conditions and causes?

Causes and conditions? No, you can define dre bu as gyu chen. Oh, dre bu, so this is causes and results, things with...

Yeah, good, good. Yeah, causes and results. But he's being cute.

He's saying factors and the things that come out of the factors. Must be kind of just perpetuating each other inside the wisdom of a Buddha. Like first part of his mind acts as a trigger, and then it triggers another part of the mind, and then that part of the mind that got triggered acts as a trigger.

And they're just inside, they're triggering each other inside the mind, and they don't change. They don't really change. They just keep alternating trigger-result, trigger-result, trigger-result.

But the point that this mind-only person wants to say is what? What's the main point? That they can't just stop, they can't take seeds.

They do not have a storehouse consciousness, but they don't die or they don't disappear. They're self-perpetuating somehow. So don't worry about them having to plant new seeds, and don't worry about them having to have an impure storehouse consciousness, because they don't.

Okay? That's his answer. It's kind of...

it's so wimpy that he had to give three versions of it. Okay, by the way, these are the kind of points where the mind-only school breaks down. But they desperately, they're like jumped off the Titanic, and they're trying to say something.

Okay? Okay. Is that it?

Okay, back to reality. Let's see. I hope I can...

Oh, okay. Yeah, by the way, we're getting into that sexy part of a translator's life where we can see the end of the book. We got to start thinking about the next one, but we also have to...

Your book had a particular problem, if you remember. The manuscript was corrupt. And we're going to have to...

We found a good one. We found a really good one. I'll show it to you guys.

I think I have it up here someplace. Let me see. Yeah, here.

Oops, sorry. Yeah, we found a good one. This is page 60 of it, by the way.

It's the last page. And it's a very good carving. It's a good carving.

We don't like to use computer input by other people as the root text, because it's corrupt. They don't have the same kind of quality control that ALL has. So we don't...

We don't generally use anything except a carving. And sometimes it's hard to find the carving. So anyway, we do have a carving.

When we get closer to the end of your book, we're going to have to shift the whole book over to the carving, to the new carving, which is going to be interesting. Okay, let me see. Stop share.

Let's go back to this other share. Oh, here. Yeah, here we go.

Okay. All right. Yeah.

Where are you, Wern? Are we down past this? I think...

Yeah. Yeah, we did that. We talked about mirror-like wisdom.

Yeah, we did. We talked about the purification of the peeps. Okay.

Yeah, okay, we got past that. Oh, yeah, here we are. Okay, good.

We're here. Yeah. Who do you want to read, Wern?

I don't know. Kat wants to read. Thank you.

Who wants to read? Then we're cutting. Hang on, let me do one thing.

Are you cursing? I'm cursing. Okay, there we go.

Okay, gong gi. Thank you. Gong gi tsulti tar je ne.

Je na sa. Oh. Na sa.

Gyul par yang yi. She ne gyur par. Sung par yang.

So so yang. Tak par rik par. Shi to bye.

She la jang. Wang war.

[Speaker 3]
Wang war. Wang war gyur pay chir tang.

[Speaker 1]
Okay, nice. Stop there. You're doing really well, Kat.

It's really cutting. GONG GI TSUL DE LTAR BYED NA word. GONG GI TSUL DE LTAR BYED NA.

Yeah, the way in which we described it as occurring previously or above. Yeah, like if the options you gave us in that last paragraph hold, okay? Then at the sargupa...

At the ninth bodhisattva level? Good. Even at the ninth bodhisattva level, yi she, awareness of your own mind, should have ne gyurpa.

Ne gyurpa, past tense, should be in a transformed state already. Ne gyurpa means transformed already. It must have already become buddhicized, okay?

Ne gyurpa sumpa. That's what the teachings say? That's what the buddhas say?

Yeah, that's what it said. Therefore, you can achieve so-so-yan, dakpa, rikpa, shi. You can achieve those four understandings which each are completely pure?

Yeah, good. And by the way, these are obscure buddha qualities that when we did Ben's book on the 101 belief systems, at the end of the book, Choney Lama was in a rush, and he rushed through all the qualities of a buddha. And me and Ben stopped, and we looked them all up, and we gave the full definitions of all the qualities of a buddha.

So if you're interested, if you ever want that list of 37, for example, you can go to Ben Kramer's book. And I often use it to go find out. Because these qualities are so exotic, they're so transcendent, it's really nice to have a description of them.

So you can go and... All these books, you can go and pull out footnotes from Ben's book, which is really helpful. So anyway, you get these four super knowledges of a buddha, and then you, wangwa as a verb, word...

Then you are empowered, or gain power from that? Then you have power over your own wisdom. Super buddha mind.

Even from the ninth level on, implying you no longer need a storehouse consciousness, because that's not how your new thoughts come anymore. They don't come, they don't pop out of dirty seeds anymore. Okay, who's next?

Okay, that's cool. Lin, are you there? Lin Nguyen?

I don't know what Lin that is. Sure. Okay, maybe not.

Minh Lin, please read. Must be mispronouncing people's names. Your Chinese is suspect.

My Vietnamese is worse. Minh Lin, read, please.

[Speaker 3]
My name is Lin Nguyen. My Chinese name is Lin Nguyen. My Vietnamese name is Lin Nguyen.

My Chinese name is Lin Nguyen. My Vietnamese name is Lin Nguyen. My Chinese name is Lin Nguyen.

Okay.

[Speaker 1]
Awesome, wow. Word, you're doing a good job. I hope you're getting some sleep.

You can sleep later. On the plane. Now, this is an interesting thing about getting rid of your bad qualities, okay?

They're sometimes divided into nine levels. The big big ones, the medium big ones, and the little big ones. And then the big medium ones, the medium medium ones, and the little medium ones.

And then the big little ones, and the medium little ones, and the little little ones. Which one do you give up last? Little little.

Yeah, okay, that's a little difficult. So we're looking for chung ngu chung ngu. Here it is, chung ngu chung ngu.

That means you're on the verge of Buddhahood. Okay, gompang means you reach the fourth path, path of habituation, and you're giving up your last bad qualities, the lesser lesser verse, the lesser degree of the lesser of the three, the lowest, the most subtle of the nine. And then you're going to need what kind of antidote?

The most subtle of the nine. Chembur chembur. You're going to need the most powerful of the most powerful antidote, because you've got the most subtle of the most subtle problems.

And it's very interesting. So don't forget, when you meet this in a book, in a text, you're talking about the dirtiest, nastiest, final, subtle of the subtle, bad qualities that you have. So that's going to take the most powerful antidote.

Okay, chung ngu chung ngu tsam. Lüpa here is a verb, word. Oh, that remain?

Yeah, which remain. It's a verb made from the word body. Okay, they remain.

They remain, what? The subtle ones. The subtle ones of the subtle ones, okay?

Yeah, those subtle seeds do exist. Yeah, but if you go back and say rakpa tsam. If you talk about the grosser ones, the less subtle.

Yeah, like the obvious ones. Rakpa means the opposite of subtle. The obvious ones.

gong gyi. We're talking about the obvious ones. yi she ma lupa ne na.

If you... If those yi she's are ne, as a verb. Yeah, if those states of mental consciousness exist.

Yeah, if they're still there. If you still have some kind of problem states of mind there, right? Not buddha yet.

Final, final. Chung ngu chung ngu. If they're still there, then you're going to have to...

chung ne chung. You're going to have to pull them out. Yeah, and chung means from their very root.

From their root, yeah. Yeah, so you're going to have to pull out those final, final, subtle obstacle seeds from their roots to get to Buddhahood, okay? Chung ne chung.

And you're going to have to do that to all your bak chaks. Yeah, all the potentials of that nature would have to be yanked out. Yeah, and they...

In a lot of texts they are hesitant to refer to bak chaks in the mind of a... Buddha. Bak chak kind of implies old karmic messes.

Old karmic messes that you made in the kitchen long ago. Okay, so chung ne chung. Tear them out from the bottom.

Chir. You're going to have to get rid of all your shepas, which have to do with mings and senmas. Yeah, you're going to have to pull out all those mental awarenesses or awarenesses that have to do with things existing by any kind of name or existing by any kind of indicator.

Yeah, so the state of mind of a Buddha is beyond normal names and beyond normal indications. They can't have these details anymore. Okay, so therefore, because they can no longer use names in a normal way, they can no longer see qualities in a normal way, they must have pangpa shidips.

Yeah, they must have completely eliminated all of their obstacles to omniscience. Yeah, if they're going to cross over into enlightened mind, they can't be dealing with names and signs anymore. Their mind is beyond that.

Okay? All right? And they must have pulled out all their bak chaks.

There's nothing left there. Therefore, there cannot be any storehouse consciousness. How can you talk about a storehouse consciousness?

And by the way, again, we're at the place in Je Tsongkapa's commentary where he's, I think he's trying to draw attention to the fact that the mind-only school starts to break down when you're talking about enlightenment. How can you still have a state of mind without all of your eight awarenesses, Mr. Mind-Only? Okay, cool.

And Je Tsongkapa himself says mind-only school can get you almost all the way to enlightenment. It seems like here we are. Yeah, maybe that's what he meant when he said almost all the way.

Ninth level, he's like, ninth level, sorry. Yeah, it can take you pretty far. I think it's true.

I mean, the more I study the mind-only school, the more appreciation I have for it. And I think, you know, when I teach business people with DCI, mind-only school is very comfortable for dealing with business problems and stuff. It's very helpful.

You know, it just doesn't get to Buddhahood. You know, so that's okay. All right.

Who's next, Mr. Wurden? We can stop here, I guess. Okay, cool.

Let me find somebody. Hao wants to read.

[Speaker 3]
Yeah, thank you, Dr. Wurden. Good.

[Speaker 1]
Wow! Okay, you guys are moving faster than us old guys. All right.

Therefore, Sagyepa name word. On the eighth bodhisattva level. Yeah, from the eighth bodhisattva level.

Mito Yeshe's gyun mi che. The wisdom or the way of thinking which is incorrect, the flow of that stops, it cuts off, it ends. No, the opposite.

Number Mito Yeshe. Wisdom which is no longer... No S here.

Oh, it is. Okay, yeah. It is no longer incorrect.

Sorry. Yeah, yeah. Wisdom which is no longer imagining anything self-existent, for example.

Gyun mi che du jungwa. Yeah, that stops flowing, that stops occurring. No, it flows on without stopping.

Okay? See what I mean? The wisdom which no longer imagines that something could exist self-existently is flowing from the eighth level unstoppably.

Got it. Yeah, and then what happens to Betsel? Yeah, what happens to all your effort?

It chills out. You don't have to go crazy anymore. What happens to conscious effort at that point?

Does a Buddha think to themselves, I better get up this morning? I need some coffee. No, it's all...

It's all hlundrup at that point. Yeah, it's chinle hlundrup. What's that word?

All these amazing good deeds are done spontaneously. Yeah, and they have put a rest to Betsel. Yeah, they have pacified having to consciously make effort to do good things.

Yeah, they don't have to try anymore. Their trying has been put to rest, shiwa, which is shanti, and then they are working spontaneously, hlundrup. By the way, hlundrup is a popular monk's name because it's so sexy, and it means spontaneous good deeds.

Buddhists are no longer thinking, consciously I should be nice to people, or something like that. They are niceness. Okay.

Do you want to share? Did Nick have a comment? A question?

I had a quick question. I'm sorry to take up time, but I feel like it's helpful. It says mitokyeshe, and I was just wondering if you have a way that when you translate something like that into English, because Tibetan seems to talk about wisdom realizing or not realizing sometimes, and it sounds so weird to me, and I was wondering if you have a way that you like.

Give him an explanation based on the lack of a secondary suffix, Larry. Yeah, I mean, I know what you're saying, Nick. This one, which you might already know, is a little closer to just being wrong.

It's not wrong thinking wisdom. Totally. No, no, what I'm asking is if we have a way that...

because it might sound weird to say like wisdom that does the realizing, like as the subject of the sentence. Yeah, Nick, if tok has an S on it, GS, it means realize, and it's always positive. But if it has no S, it means to think.

And then 50% of the time, without the S, it means to think wrongly. Totally. So, when I translate mitok in this case, nowadays I say, which no longer imagines things in a wrong way, or something like that.

This means to imagine things in a wrong way. Would you say that the wisdom imagines things in a wrong way, or would you say a person's wisdom, or like the wisdom of a person? No, this is the wisdom where a person is no longer imagining anything in the wrong way.

The wisdom where a person, that's what I'm asking about, because I'm trying to figure out how you would translate yeshe in this case, because it's kind of like... I understand the difference between tok and tok, but I was more concerned of... because it's interesting in English to say that wisdom has the wrong view or something.

So, you throw in where a person sometimes, right? It's always mitok, yeshe. Oh, the wisdom...

Okay, thank you. Yeah, it's always negative. It's the wisdom where you are no longer imagining things there that aren't there.

The wisdom where you are no longer, I got it. Yeah, that's really... and it's a very difficult thing.

There's no single English verb. You can't say the wisdom which doesn't imagine or something like that. You have to expand the tok in English.

You have to make a clause here. You have to say the wisdom which no longer imagines that things could exist from their own side, or something like that. You see what I mean?

You can't say the wisdom of non-imagining or something, because the reader will get lost. Got it. Thank you.

You have to expand it. You have to expand it.

[Speaker 3]
Is it weird in English, Geshe-la, to make the wisdom the agent, the doer?

[Speaker 1]
That's what I was trying to ask. I'm sorry that I was unclear. Oh no, that's another question.

That's a separate question. That's what I was actually trying to ask, Geshe-la. That's a totally different question.

That question is... Yeah, we don't use mind in English. We don't say, mind thinks this, or mind thinks that.

We say, I think with my mind. We don't say, wisdom thinks. We say, a person with wisdom thinks.

But it's so prevalent in the ancient Buddhist texts that wisdom takes on a personality, a persona, that I'm comfortable with it. In most cases, I will say, wisdom which no longer misunderstands. Really, it's the person who no longer misunderstands because they have wisdom.

And wisdom is not the agent in English. We don't say that. Don't say, my feelings are hurt.

Well, we do. But something like that. You say, I feel hurt.

You hurt me. We don't say, you hurt my feelings. Well, we do say, you hurt my feelings.

But normally we don't go around saying, my mind thinks you're irritating. My wisdom knows you're stupid. To be honest, I think it's so prevalent that the sentences get uncomfortable.

They get clunky. If you say, the Buddha with his wisdom or her wisdom didn't imagine that things existed self-existently. It's too much.

So should we just adopt the Tibetan syntax? I used to be a purist, and I used to complain about those people. And now, as often happens, I'm one of the people I used to complain about.

Thank you for answering that. Now I get it. Okay.

By me, or by the I, the self, that's the thing I'm presenting. No, I'm NYOM JUG. Oh, I'm in the deep meditation?

Yeah, nowadays I like to call it balanced meditation. NYOM or NYAM means equal. Like, equanimity is NYAM NYID.

But here it means, I'm staying in a balanced meditation. That's how I translate it nowadays. Balanced between CHING DGOS.

Don't let... Samma bhakti. Samma bhakti.

Balanced. Alright. Now, interesting question.

Word. These two sentences have to go together. I'm sorry, but I was just trying to make it easier for the readers.

It's two thoughts in one person's mind, one after the other. So you can't really split it into two paragraphs. Who's going to read now?

We're DAR GYIS SEMS CAN. Yeah, let me see. Lin is there.

Lin, Nguyen, you read. Please.

[Speaker 3]
DAR GYIS SEMS CAN.

[Speaker 1]
GZUGS DRIB DAG NYES NA GZUGS GZUGS DE YI SKYI KU BA MED PA MA YIN NO Nice. Very, very nice. Yay!

Very nice. You're doing a good job with all these guys. I don't know how you're doing it.

You're probably giving them some kind of pills or something. Alright. Now, the question is here.

And by the way, in five minutes, we will have a 15-minute discussion, led by word, about how can you use this in your real life. And after that 15-minute discussion, at 9.15 World Central Time, we will have the Peachtree World News, following which we will have the Peachtree Cafe Seminarial Eating Contest. DAR GYIS SEMS CAN THAMS CAD KYI DON GRUB Do Buddhists think to themselves anymore?

DAR GYIS SEMS CAN THAMS CAD KYI DON GRUB DON GRUB SRID DAG LTAR I've done it. I've accomplished it for all sentient beings. I am the guy.

Yeah, or, you know, this could be a future tense, you see? Right, I will. Do Buddhists sit there in the universe forever and say, oh, they wake up and say, oh, today I should really help somebody.

Do they still think like that? Do they still think in words, for example? That's the question here.

GRUB PO NYAM PA Think to themselves, misspelled here. Okay, let's fix it. By the way, I'm fixing P's, I'm sorry.

NYAM PA'I GANG ZAG TU So, when they say, DAR GYIS, I will help all living beings, are they GANG ZAG TU GZHAN PA? Yeah, are they grasping or looking at a person and thinking it's self-existent? Yeah.

Do they have the ignorance of grasping to the self-existence of a person if a Buddha wakes up in the morning and says, I'll help people. I'll help people. DAR GYIS.

GANG ZAG TU GZHAN PA'I RTOG PA RTOG PA means conscious effort to go help people. I got to get up this morning, I got to go help people this morning. Do they have it?

Or have they ZHI BA that thought as a verb? Yeah, have they stopped it? Have they ended it?

Yeah, have they stopped it? ZHI BA can mean to kill somebody, to put them, rest in peace. So, or have they killed their...

Are they free of all conscious effort? Are they flowing in the service of other beings without conscious thought? ZHI BA.

BSGOM PA YIN BSGOM PA means, yeah, that's what we're talking about. That's what we're talking about. They don't have...

It's not that they don't use words anymore. It's that they don't have to get up in the morning and have coffee in order to want to help other people. Like we do.

Okay? Now, he says, okay, it is. We do say that they have stopped any conscious effort of that kind.

They don't get up in the morning and say, okay, today's a good day, I'm going to help somebody. They don't do that. ZHI BA GYI GYI, then what word?

SHES DU DRANG NYI NA TSOG DOG PA YI GYI RGYU MA PA Yeah, but they do not... Is this RGYU MA to wander? Yeah, so.

Okay. Their mind does not flow into DOG PAs, into attaching various not-so-wrong or conventional ways that would make them obstacles to omniscience. Yeah, they no longer have a flow of...

They no longer have a flow of mental conversation in their mind. And they no longer have an obstacle to Buddhahood, which is caused by that kind of flow of conversation in their mind. Okay?

They no longer have it. And then he says MA YIN. It's not that they no longer have.

It's not that they no longer think in words. It's not that they never get up in the morning and say, yeah, I'd like to help some people today. Okay?

Now, big question word. Are they talking about a Buddha here? They're talking about...

Well, they said from the eighth level. From the eighth level to where? Yeah, he's talking eighth level.

And maybe that's either not tenth level. Okay? He said...

He started this paragraph from the eighth level, at the eighth level. But it's not as if they don't have any more verbalization in their mind. But he could be talking about the eighth level.

All right. What's going to happen at the tenth level? Find out in the next episode of Word Fighting TV Show.

Stop here. So, Mr. Word, next... Down to the five percentage points, okay?

And by the way, when you reach the five percentage points... What is today? 1, 11, 25.

Sorry. When you finish these three, we have reached the end of the first chapter of your book. Okay?

Liu Dong. Okay? There's four chapters.

They're very strange chapters, because some of them are one page long. Sorry, three pages. Okay?

So, I'd like you to translate this bold part here, which is the names of the last three chapters, just so we know where we're going. Now, why do the page numbers go 41, 42, 43? We pasted together two carvings at the beginning, and sooner or later we're going to have to clean it up.

So, we're not going to deal with that until we get to the end of the book. Okay, Word, Grandpa's disappearing, and you're about to reach a new chapter, which is exciting. So, we're finishing uni?

We're finishing the chapter called ,GZAN NYID LDAN LA'ABA, discussing the definitions of specifically ,GNYEN YID, and storehouse consciousness, right? The two extra consciousnesses in the Maitreya school. Storehouse consciousness and messed up consciousness.

That chapter was called ,DEFINITIONS, of the two extra consciousnesses that the Mind-Only school adds to the six, which the Heart Sutra has, for example. And then that's going to be the end of the first chapter. We're going to finish that chapter of discussing the two extra states of mind, storehouse consciousness and messed up consciousness.

In the next chapter, we're going to go on to ,JUG CHE ZHES PA, and that's your problem. You've got to translate all that. Okay, I'm getting out of here.

Good luck. Nice job, Word. Thank you for teaching.

Please have a long life. Please teach 40 minutes a day, and then you can get serious. Okay.

All right. See you later. Bye, again.

Have a good day. Okay, everyone. As if the innumerable ways to use this practically aren't jumping to your mind right now, let's have a discussion about how we can use this.

Any ideas how you could use this in your day-to-day life? Come on, be creative. I'm reticent to use conscious thought to think about that, Word.

I don't want to plant those kind of seeds. Yeah, you're going to need those fresh seeds, though.

[Speaker 3]
You know what I was thinking, Word, was this is a wonderful training for how I could just automatically start trying to wake up in the morning, is setting that mindset that, oh, my God, I'm just going to be helping people as soon as I wake up, rather than thinking, oh, yeah, I've got to get up and take a bath and wash my face and brush my teeth, drink coffee.

[Speaker 1]
It's just training myself to go to that thought immediately, and I'm going to do that. I love this. Thank you for the suggestion.

Thanks, Jason Kappa. Yes. Yeah, that's cool.

In the book we had, it says that either Buddhas or, I don't know, I think they said ninth level specifically, but they don't have to consciously think of how to help people. They do it spontaneously. So that's cool.

I like that. Good job. Venerable Kadrin?

[Speaker 3]
Yeah, I'm just thinking about that. When I listen to that, I think, oh, I can be like that. So how Buddha think, how Buddha interact with everything.

And for me, it's these small details, small pieces, which are putting together. And I eventually, probably, I hope I can get the whole picture. What is Buddhahood exactly?

How it works. And for me, it creates, so pieces by pieces, I can probably create the whole picture who I'm going to be. Thank you so much, Dr. Ward.

[Speaker 1]
You're welcome. So, yeah, all these different details around what it's like to be a Buddha could help us accomplish that goal because we understand where we're going better. Something like that.

Cool. Olga, you have a practical use for the Mind Only School?

[Speaker 3]
Yes, yes. Very practical. To tell the truth, what's happening with my image?

I don't know. Okay, here it is. So to tell the truth, it probably is today one of my mental afflictions were shut down or went away due to this class and realizing that I feel sometimes bad that I don't understand something about Buddhahood or about going there.

But now it's kind of now I see that it's just not possible to understand it because there's no words to describe it and even Buddha themselves isn't able to describe it in words. So it's such a state that is so different to us so not possible to understand like for, let's say, for a fish to understand what is it staying without water somewhere else until the fish gets to the air out of water. And so until we do until we happen to be there it's just not possible to understand it anyways.

So I will probably stop worrying that I don't understand something. And that's a practical use.

[Speaker 1]
Cool. Yeah, that makes sense. Yeah, some of this could feel way beyond where we're at right now and it seems like the book was saying it was discussing how Buddhists think.

Do they think using names? Do they think using words in their minds? And it seemed like he was saying they don't.

Then he said not not at the end. They don't. But they not don't.

So it would make sense that it's both in my mind that they can see names and indicators because if they're omniscient they would see everything. So it makes sense. Okay, that's a practical use.

Thanks, Olga. Anybody else have a cool idea or not so cool? I don't mind.

What was my takeaway? I would say it is very interesting to me. I don't know how practical it is yet but it is interesting for me to talk about these high levels level 8, 9, 10 of the Bodhisattva track and things like that.

For me, it's practical in the sense of having a better feeling or notion of where I'm going or what I'm reaching for what the goal is or I don't know. For me, it's like skateboarding, okay? I started skateboarding in the 80s kind of when skateboarding started.

And by the time it was the 90s when I was a teenager skateboarding had grown. The tricks people did and the things people were coming up with were way beyond what it was like in the 80s. Now it's crazy.

And it's way beyond that. I think what happens or what's good is sometimes it's good to peek or see people doing things way better than you that you're wanting to do or way beyond where you're at because that can influence yourself as well as a whole generation. And people kind of because of that start on a higher platform.

Considering 8th and 9th level Bodhisattvas and Buddhahood is kind of like that. It's a way to bring your mind up or have the aspiration towards bringing your mind up and then reflecting on those nuances in yourself. How do I think?

In what ways do I think self-existently? Do I think self-existently about names and indicators unlike a 9th level Bodhisattva? And using that to further your practice.

That's one practical use. Any more? I think more and more about all practice as just habit.

Nothing more than habit.

[Speaker 3]
That all of samsara is just beginningless habit.

[Speaker 1]
And that then the mysteries of what it would be like for me to be different are also just about replacing this engine of my stupid habits with an engine of loving habits. It would almost be like totally replacing all of the parts of your car. What is it?

Theseus's ship or something? If you replace one plank of wood every day from a ship at the end is it still my house? Is it still the same ship?

Am I if I replace all of my what am I but my habits? If I replace each and every one of my habits over time am I a totally different kind of being? Like we can't even talk about Ben as being Ben would not have the name Ben anymore.

Maybe. I mean maybe people would call him that but he's not the same guy who's been replaced. And then this idea like so much of what we do is automatic.

Our choices over things right now because of our dumb habits are so limited. And then the idea of having limited choices because of awesome habits is boy is that more appealing the idea that my habits would I would be helpless but to wake up in the morning

[Speaker 3]
and act lovingly towards one another in a way that would lead me to want to act lovingly in a way that would lead me to be treated with love and experience love in a way that would treat me to behave

[Speaker 1]
lovingly you know wash rinse repeat and you know in a little way day to day right this

[Speaker 3]
practically right this next moment with the next person in front of you with the next person you run into it's no great mystery what to do to start that process in motion but to be sweet and loving with them.

[Speaker 1]
Yeah, that's practical. Yeah, I and I think the notion that you could even be something like that or have that habit is very helpful for me. Like part of my mind relaxes like oh I could just be like that?

Like maybe there's maybe we shouldn't have the thought that there's a conscious effort needed to have no conscious effort? I don't know. Yeah.

Yeah. Yeah. I was thinking maybe the reason why like our habits don't stick as much right now like it's hard to get a habit to stay in place like what I want those loving habits to stick around but maybe one of the reasons that our current habits don't stick around is because the results suck.

Right? There's this tension where things go so badly so often and we're constantly bumping into the right thing to do or the wrong thing to do because we get these terrible results because we don't know what to do because we don't have wisdom but if we knew what to do and we were consistently getting wonderful results right? Would that would that be enough to change the momentum?

Would that be enough that we we'd stop fumbling stop bumbling and then that stream of cause and effect that comes from the habits of being kind and loving would would finally be a stream that builds forever. That'd be nice.

[Speaker 3]
Very nice.

[Speaker 1]
Yeah, definitely maybe the most practical takeaway is how we think about how we think is the habit we need to change the most and yeah and in that way could easily be what we need to do make sure that that we thing Everybody, I believe Juan Ijaso is next with the Peachtree World News. Thank you, everybody, for your participation. Thank you, Juan.

Take it away. Bye, everybody. Hello, Ward.

He left. Bye, Juan. Yeah.

Thank you, Ben, also, and Ward, for leading this. Well, of course, all the participants. Yeah, todos los participantes.

Oh, that's the Spanish channel. That's Berta Velasco, actually. Well, before we move into that, I just want to say that, for me, a very interesting highlight is when Nick was trying to make a question, and then just by rephrasing the question in a different way, Ben.

To me, it's like sometimes, it was a highlight. Sometimes we need to understand how to make a question. And I mean, sometimes even with our own teachers, right?

Depends how you ask the question. Maybe it's how the answer is going to come forth. For me, it's like a very interesting example of something that can happen.

You're trying to, it happens to me so often. I need to know something. I need to know something.

I don't even know how to ask for it. Anyways, thank you, Ben. I think you saved the ship.

Okay, let's go to celebrate a few things that are happening. Yesterday, we have, speaking of the Spanish translations, we had a very special birthday. And we are celebrating Berta Velasco's birthday.

She had her birthday yesterday. And she's really amazing. She is the one who's always there to translate into Spanish.

When no one can do it, she always can do it. And we celebrate that. Not only that, but you help so much with so many projects.

And you really helped the Mixed Nuts, the Diamond Core Classic. So, thank you so much, Berta.

[Speaker 2]
Thank you.

[Speaker 1]
And she just translated this class, by the way. So, thank you, thank you, thank you so much. And we, yeah.

Oh, yeah, okay. Get your last proposal. Let's sing happy birthday.

Is that what you say? Okay. Happy birthday to you.

Happy birthday to you. Happy birthday, Berta. Happy birthday to you.

Thank you, thank you so much, Berta. And, yeah, we wish you a very long, infinite life. Oh, wow, we have something else.

You want to... Choose a page between 1 and 400. Yeah.

Berta, here is Geshe-la 2 with a special surprise for you. Thank you. Oh, yeah, you have to choose a page from 1 to 400.

Yeah. Yeah. 1 to 400?

Yep. Okay.

[Speaker 3]
How about 397?

[Speaker 1]
Oh, my gosh. Is that the index? Yeah, here we go.

I'll get another one of you. Oh, it's nice. You ready?

Yes. By this time, J. Rinpoche is having an almost constant vision of holy beings.

Buddhas, bodhisattvas cover the sky. And the angels known as topknot of total victory, the lady of liberation, Tara, White Parasol, the angel of radiance, the Medicine Lama, and Amitayus are above there as well. The protector of wisdom, the protector of the canopy, the four of one, the prince of learning, are all in continuous attendance.

In particular, the king of all things and Kshetrapala are performing their holy deeds unceasingly, serving the Lord as if they were a personal servant of him, whether it be the actual forms or in the form of a human assistant. So all of these Buddhas and bodhisattvas are coming as normal people to work for Je Tsongkapa and probably Berta. Okay.

Oh, thank you, Geshe-la. Thank you. That was beautiful.

Thank you so much. I love you. Well, thank you so much.

And we wish you the best. Thank you. And at the same time, we also, I mean, now that we read this, but we also had another birthday just a few days ago, two days ago.

And it was Anatole's birthday. So we also make a little poster for him. So, Anatole, we also want to wish you a very happy birthday.

Gracias. Yeah. And, okay, let's move quickly because we have a very special interview today.

Just super quickly, I'm going to mention, Gina, if you can help me to go quickly through the events, upcoming events. Very, very soon, Bhagavad Gita, 6th to 10th. And I will show you the QR code really quickly.

I have a complaint, honestly, because yesterday, somehow somebody told me that the early bird finished. And I didn't even know that there was an early bird. So my request is if you have early birds, let us all know.

Okay, anyways, keep going. Next event, Diamond Mountain after Bhagavad Gita is playing a very cool thing. Soon we will have Tsunam talking about it soon.

But it's for those love birds who are planning to do a little project together or something. You can have a nice Valentine's couple retreat this 2025. Celebrating, you know, February 14th.

A very, I don't know, American tradition. It's spreading all over, I guess. But I don't know where it's from, but now it's very famous.

So, yeah, that's coming up February 14th to the 16th. And Tsunam will be talking about it soon. And then March.

What about March? It's actually Kyoto time. So get ready.

I have to talk to Tim soon. Because he may be planning some cool things. But it's going to be very amazing.

No, well, this is a different thing. But in between this and February, March is Kyoto. Just put it there because cool things are happening.

And hopefully soon I have more news to tell you about. And then, yes, April is the next one. Yeah, we don't have a picture for Kyoto yet.

Yeah, people are going to the deserts in China. To the Dunhuang caves. It's going to be very, very interesting.

I think, I don't know, every time I hear about this place, something excites me about it. I feel it's a very mystic, special, magical place. So, yeah, maybe if you're interested, you can follow the QR codes and see where it takes you.

And finally... You don't have to speak Chinese. Oh, great.

You don't have to speak Chinese. So that's great. If you're interested, just contact Stanley Chen.

Mostly, if he doesn't pick up, tell me. And I try to bother him or something like that. And also, after this wonderful trip, The Five Houses is launching his stellar premiere in Diamond Mountain with Geshe Michael Roach and other wonderful teachers, April 17th to the 27th.

Okay, now we still have time to move on with our special interview today. And with us is... Ky Vo from Vietnam.

If you... Yay! If you...

TechTable, please help me. And Ky Vo, if you're there, can you raise your hand? And the TechTable will spotlight you.

Oops. I saw him there. Yes.

You see? He's here. Hello, Ky Vo.

Hi, Ky Vo.

[Speaker 2]
Hello, hello, Geshe Michael Roach and Teacher John. And all teachers, all people here.

[Speaker 1]
Yes, welcome. It's great to see you. The other day, Grace contacted me and she said that you guys in Vietnam have a very exciting news about the Good Night Book Club.

So, would you like to share with us what you've been doing and what are the results of that hard work?

[Speaker 2]
Yeah, thank you.

[Speaker 1]
We have pictures. You can request them.

[Speaker 2]
Yeah, thank you. It's my honor on behalf of the Vietnamese team and authorized by Mr. Ben, Mr. Hoang, and Mr. Tri, the operation team in the Midnight Power Rising in Vietnam. So, while I'm here, I would like to share about how we made the Power Rising and what we did about the website for Good Night Book Club in Vietnam.

From what we did here, the Vietnam team, we want to serve the missionaries in order to help more and more people to have a chance to learn about ancient wisdom, ISIB. And we want to support the goal of our grandpa, Geshe Michael Roth's goal, not only the current generation, also for the next generation in the future, get them all involved to this ancient wisdom. So, that is why today here I want to share with you about we did the fundraising about our one year and until now in our group, we have over 100 members to join.

Some of them, they did the concurring donation and also some of them did the monthly donation. And in order to help all the people get involved to this wisdom and help them to make the practice daily, weekly, together. That is why we make the landing page, the website here.

And also to help them to go here and understand what we are doing here. And after that, they can link to the donation. And from here, we make the private group member on Facebook.

And we had a team, a volunteer team here. Also, I think Head Rice and Milan and also Hong Long. They all did a very hard job every day and week to update the translation from Geshe Michael Roth sent to us weekly and even some of daily.

I also get daily also. So, when we brought here on the group, we learn together and discuss together from the translation we update from here every day. And we can also update the information on this group.

And from that until now, what we did, we had the donation monthly about 10,000 USD. It includes the one-month donation. And it can increase month by month.

So, I think we are very happy about that. And today, on behalf of Vietnamese team group, I want to share about this group and website. And what we did is that also, I am one of the DCIG teacher.

We did that with the team. We did the teaching and with the diamond talk after we finish the ACM. We also inform and ask all the students they can join to learn and make the donation here.

And that is very, very helpful for us. And I would like to call all of you on this website. And not only for Vietnamese, also welcome all of you in the world.

You can join to this project and continue to develop and spread this wisdom, this ancient wisdom to the world. So, not only the current generation, but also for the next generation. So, I think this is a huge project.

We not only have the Godzilla project to keep this wisdom alive. But also, we understand the pain. Through anything is coming from us.

That is the way how to keep ourselves, wisdom in our hearts. And it will keep shining and keep this ancient wisdom live long and more and more in the next generation. So, that is what I want to share with you all.

Thank you so much for listening.

[Speaker 1]
Thibaut, look what I have. Look what I have here. Do you recognize this book?

[Speaker 2]
Yeah, yeah. It's All Kinds of Karma in Vietnamese. Yes.

Oh, you got it. Yeah, yeah, yeah.

[Speaker 1]
I subscribed to your website already. No, just kidding. Just kidding.

Lindsay is here with us. And she brought it. Do you want to come real quick, Lindsay?

And then you can say hi to Thibaut also. So, thank you so much for what you are doing over there, Thibaut. It's wonderful.

The work and all the energy that is put into it. I think it's really a very helpful project that is helping to spread these wonderful ideas that I honestly think change our lives. What do you have to say?

Do you want to hold the books? Yeah, it's really beautiful what you guys are doing. You have such a strong group there.

It's inspiring to everybody. So, thank you, thank you, thank you.

[Speaker 2]
Yeah, thank you so much, Lindsay. I think Mr. Hong is also one of my buddies here. He's also one of the design organizers here.

He's also my line manager to support to finish this plan by. I'm not sure. Mr. Hong, can you raise your hand?

Yeah, I think Lindsay contacted a lot with Mr. Hong about this. With this fundraising project.

[Speaker 1]
Wonderful. So, last question. If people want to get this book, how can they get this book?

Yeah. They can sign up for the... Okay, you can sign up for the Good Night Book Club in Vietnamese.

Hey, thank you so much, Thibaut. We send you best wishes and hopefully we'll see sometime soon. Yeah, thank you.

Do you want to say some last words? Sorry? Do you want to say some last words?

[Speaker 2]
Oh, yeah. For me, I want to say just I want to say just the first step is related to the phone. Remember about the phone.

What the dependency and the last one is emptiness. That's very helpful. I learned from Gatsby McElrath.

So, it keep us keep learning and remember the emptiness. Yeah, thank you. Phone.

[Speaker 1]
Thank you. Thank you so much. We send you best wishes over there and we want to wish everyone a great, great weekend.

If everything goes well, we'll be back on Monday with more exciting things to share like Joe Rapport. Yeah, special interview and Tsunam. Okay, see you later.

Have a great weekend. Thank you so much.