Вордсмит — Книга 2: Трудные места школы «Ум только», занятие 1

[Speaker 1]
Okay, did you take over the screen? Not yet. Shall I?

Feel free. Okay, I'll do the homework first, then Mandala. Up to you.

Let's just do Mandala now. Sangchu bardu dadmi gyalto chhi. Daki chun yin gi pe tso nam ki.

Dolar pinchir sange chu par shok. Sange chu dang tso ki chok nam dang. Sangchu bardu dadmi gyalto chhi.

Daki chun yin gi pe tso nam ki. Dolar pinchir sange chu par shok. Yay.

Huge wish. Okay. Screen sharing.

Okay. One more dose. Oh, there's the answer.

Okay. Why is our book called the golden key.

[Speaker 2]
There's no way we'd be able to understand Jason copper without it.

[Speaker 1]
Yes. But what exactly. How did you put it in the terms of the key.

Right. Anyone who's the key, whether masters or idiots.

[Speaker 2]
Everybody understand to open the door of the treasure chest.

[Speaker 1]
Great. Take good notes. Yes.

Okay. Yes. Because it opens the lock to the treasure house of Jason coppers work on the mind.

Okay, Tim, how's your time to shine, who is the golden key design for. It's designed for everyone, whether they're masters or not masters. Maybe idiots.

It doesn't matter anyone can use it. Good wise sages and clueless idiots. He's in cooks.

What's that. Oh, no, it was home, they use is K, a K fun more like dark. Oh my god.

Any who. Okay. What are the three processes that were used to write the golden key.

What do these processes refer to. Name these three processes in Tibetan. Okay, that's Tibetan.

What are, what are you talking about, though, cutting filing and burning. Okay. Why would you be cutting a book.

Burning one for that matter. Anyway, logic to make sure it's gold. It's the golden key it's obviously go.

Okay. Well, the first thing you do is you examine gold as you melt it. Thank you, Tim.

And, and then, and after that you cut it. True. And then after that you file it.

And then only then will you know if it's real gold or not. Yes. It's actually an alternate to this isn't there guess like no don't they say a touchstone sometimes special there.

I think I remember an ACI was he said rubbish. Yeah, your touchstone sometimes too. I'm sorry.

Sorry word. Don't they say touchstone sometimes instead of melting or instead of filing I think. I don't think so.

I'm, I would bet you. That'll be the first time I got my I want money from you. You said it in ACI courses so I'll use our precedent.

I think I just meant a stone that you file it against or something like that. Okay. Well, we'll see.

Cutting, filing and burning. Correct. Oh yeah.

And what the each one represents. Does anyone remember. Direct perception logic and scriptural authority, which ones which I think in the order that you put the match.

No, switch burning and filing and then that order. Cutting is deducting is deduction. Which one's burning logic I thought.

Cutting is logic. Makes sense. Filing.

Filing is using authoritative sources. Yes, and what's burning what's left. I don't know.

Direct perception. That's it. Okay.

Okay. Did the Tibetan words by default. Thank you.

That's okay. And actually I need some help from our Chinese audience. I had sexy Chinese words.

[Speaker 2]
Oh my god.

[Speaker 1]
So I was looking for these base names on the internet, and I found some possibilities, but I don't know if they're true. This is the probable Chinese pronunciation of these Tibetan words. What fine people in the audience will help me confirm that these are actually places that are in Tibet or West China or something.

I'll put them in the chat. And some lovely individual who speaks quite a bit more Chinese and I do can help me. How does that sound Chinese audience.

Okay, I'm thinking. I'm just going to put it in there doesn't have to happen now because it would take too much time but I just need help to confirm these places for my footnotes and like names of areas. Yeah, they're place names so that's, it's just Chinese a fight to bet and I believe, or the way around maybe, who knows.

Okay. I'll go in the chat. Yes, Mr. I don't need. Okay. You might go. Okay, I'm coming I'm coming.

Okay. Now, the pain begins. Right.

When did it end. We're going to go back to Jetsun Kappa's original auto commentary, right. Yes, we are.

On the difficult points in the mind only score. I have to say one thing if I if I remember correctly.

[Speaker 2]
Screen is not share.

[Speaker 1]
I'm sorry. Are we good. Yes.

Okay, if I remember correctly the golden key is only one third the size of some copper. That is the case. So, it's possible we're still going to get lost.

But let's be brave. Okay, let's try. Yes.

Okay, so what you see here is how far we got into Jetsun Kappa's book before we gave up and went to the commentary, the golden key. So, we're on page. Is it, are we on page 182?

I guess so. Yeah. Oh, because we put it afterwards, right.

Yeah. Okay, good. Okay, so now we can take out the, well, that's even the to be.

We're going to pick up here on turn 11. Okay, who's correct the word is Stanley Bentley muscle Bentley. I'm here.

Okay, Stanley, here we go. Let's, let's, let's leave it there. Look, great commentary on the true intent of the Buddha's words.

Yeah, so somebody wrote a huge commentary on the sutra called What I Really Meant. Okay, who was that Stanley?

[Speaker 3]
One ten?

[Speaker 1]
Yeah, Yen Tse. Yay. Okay, so here you have some kappa quoting Yen Tse, okay, which is really cool.

And actually the first time we started this I didn't find the quotation. And because we'd been translating this book in, in Shenzhen, now I found it. I found the quotation just while, while Word was doing his homework.

Okay. Cool. So, and what's a bamboo?

A section of a book. Yeah, now bamboo is something important for you guys. When I started ACIP, 33 years, 32 years ago, something, we always put the byte count of the text.

So byte count tells you how many what? There's eight bytes to a word, to a letter I think, or something like that. So it's very, very precise.

If someone changed one letter, we could tell. So in the old days they didn't have byte counts. So they used bamboo, which is just an artificial length of text.

I don't know how many, it's Sanskrit, you know, sheaves. But what's strange about this commentary? It's huge.

Yeah, it's two volumes of the Tenggyur. It's 1% of the whole Tenggyur. It's probably, I guess, the longest book in the Tenggyur.

I'm not sure. What else is strange about it? It's the only Chinese commentary in the Tenggyur.

Yeah, it's the only thing in the Tenggyur. Tenggyur means translated from India. Shastras chen translated from India, but this one came from China.

It was written originally in Chinese. So to say it has bamboos is weird already. You see what I mean?

It says this is from the... DON GYI RTZA SNGA means what? Seventy-fifth.

Yeah, Bamboo 75 of the text. And here comes the quotation. Here we go.

TEGNE SANGYE NGANGEN NENDE NE LO NI GYA LUNPE OKTU JANG CHUB SEMPA LUJUG GI DO DE SHIRAB GI PAROTU CHINPA LA TENNE TEN CHU NAM TSE TE NDITA TE SHIRAB GI PAROTU CHINPE NGEL PA THANG UMA LA SOGS PA'O Okay, cool. You can read this. TENNE Then...

SANGYE NGANGEN LAS TENNE Buddha entered his parinirvana. Yeah, and LO NI RGYA And two hundred years went by. Good.

And after that appeared the JANG CHUB SEMPA The Bodhisattva LUJU NAGA ARJUNA And he, ZE He composed. Good. SHIRAB GI PAROTU CHINPA LA TENNE DO DE SHIRAB GI PAROTU CHINPA LA TENNE TENNE Relying upon the wisdom of the Prajnaparamita The DO DES of the SHIRAB GI PAROTU CHINPA LA TENNE Sutras of the Prajnaparamita Right.

He used the great sutras called the Prajnaparamita literature to compose his own TEN CHOS Classical commentaries Classical commentaries. These are, for example, SHIRAB GI PAROTU CHIN PA'I BRAL PAR The commentary on the Prajnaparamita Good. And UMA So UMA is a nickname for SHIRAB GI, how do you call it?

SA SHES, SA BA SHES RIM Okay, so sometimes Nagarjuna's great book called Wisdom is just called Middle Way, Middle Way. What's a big evidence of that fact? Master Chandrakirti named his commentary of that book Entering the Middle Way.

Very good, and I will not pay you because I did not offer any money for that. Thank you. Okay, by the way, just while you were doing your homework, I said, oh, I know who this is.

This is Yong Tse. And let's compare the actual... Yeah, here it is.

DE NAS SA RGYUD NYANG NENG DE NAS DE NAS SNANG NYID RGYUD NYANG NYID RGYUD THUG CHEN GYI ZIN PA LUS DU GYI RGYUR DU SHIRAB GI PAROTU CHIN PA LA TENNE TEN CHOS RNAM TSUL TE SHIRAB GI PAROTU CHIN PA'I BRAL PAR UMA LA SOGS PA BA It's exactly the same, okay? All right, so you can take this directly from his commentary. All right?

I couldn't find it the first time I looked for it. Now suddenly I found it in two minutes. By the way, almost the exact same wording is found in this commentary to the Sutra of Samantabhadra or whatever it is.

Yeah. See here? SANG GI NYANG NENG DE NAS SNANG NYID RGYUD NYANG NYID RGYUD THUG CHEN GYI ZIN PA LUS DU GYI RGYUD Exactly the same wording.

That may also be Bayon, so I'm not sure. Okay. All right, let's get down to it.

Don't hold off, Geshe-la. We have to get there eventually. Yeah, okay.

Let's read this one, where DE DAG LAS DE DAG LAS NAM PAR BTAG PA'I NGO BO MI PHANGS PA'I MTSAN NYID MED PA'I TSUL RAB TU TEN THOB Yeah. Okay, from these books... By the way, is that in the...

Oh, we're still in Yansa, okay? Oh. DE DAG LAS NAM PAR BTAG PA'I NGO BO MI PHANGS PA'I MTSAN NYID MED PA'I TSUL RAB TU TEN THOB Okay.

So we have to remember that that's still part of his quotation. DE DAG LAS NAM PAR BTAG PA'I NGO BO MI PHANGS PA'I MTSAN NYID MED PA'I TSUL RAB TU TEN THOB By the way, it's hard to translate the Tibetan of Yansa into English. Oh.

Because it's the translation of Chinese, and it's not the translation of Sanskrit. And it's pretty difficult. Okay, so DE DAG LAS NAM PAR BTAG PA'I NGO BO MI PHANGS PA'I MTSAN NYID MED PA'I TSUL RAB TU TEN THOB Those books of Nagarjuna, right?

Rejected the idea of an essential nature to things which had been imputed to them, okay? BRTAGS And by doing so, he presented perfectly the way of thinking that says nothing has any defining characteristic of its own. But you can taste that it's Chinese translated into Tibetan and not Sanskrit.

It's got some big differences. When you translate Yansa, you kind of have to have a big coffee and lay back and just open your imagination and translate. And you can do it.

But it's more difficult than translating from Sanskrit, okay? All right. Please read.

And Tim is going to criticize you roundly. Oh, geez. All right, Tim, go for it.

Just make an error too, just for my sake. Okay, I'll make two errors, okay? Okay.

Here we go. Tene Pakpe Klala Soppe Shung Shung Teyang Takpar Langte Chikne Chikdu Gyu Chingpelte Sangye Mya Ngen Le You missed it, Tim. What was it?

It's Nya, not Mya. Ah, Nya, okay. I'll make another one.

Nyang Nyen Le Ne Lo Gu Gya Lun Pa Na Jang Chub Sem Pa Champe Ndo De Kong Nope, it's Kong. It's Kong, good. Gung Pa Tsa Bu Nge Pa Rang Drel Wa La Sokpa La Ten Ne Ten Chu Nam Tse The Nyang Ror Chu Pe Sa Thang U Thang Nam Pa Rang Drel Wa La Sokpa Ho Okay, cool.

I wonder if this is still part of Yen Tsa, let me see. Yeah, it's still Yen Tsa, okay? Word?

Okay, don't forget, okay? We'll mark it. I think this whole thing is Yen Tsa.

I mean, there's going to be more and more and more. Maybe it's down to She So down here, okay? We'll have to find it, okay?

It is. But He did it peripherally and it was to the She, because there's two She's. That's what Jason Kapua said that Yen Tsa said.

Yeah, exactly. Okay. De Ne Pakpa Rang La Sokpa.

Who's Pakpa Rang? Arya Deva. Arya Deva.

Who is the main student of? Arya Nagarjuna. Yeah.

He took up those shungs. Those, the main works of? Nagarjuna.

Okay. And then it chik ne chik du gyu. One, it passed one by one through the lineage.

Good. And bell. And in spread.

Yeah, I mean, like literally more and more words, actually. Okay. Nagarjuna was pretty brief, right?

Yeah. Then Sangye Nyangon Le De Ne. Then the Buddha passing into his holy nirvana, parinirvana.

And once Lo Gugya had Lumba. And after 900 years had passed. Yeah.

Changyur Sempa Chamba. The bodhisattva known as Maitreya. Nice.

Used, okay. Then Do De Gompa Sammu Ngepa Dawa. Relied upon those set of commentaries to ascertain the deepest intent.

This might be just the Chinese name for the title of the sutra alone, okay? Do De Gompa, right? Oh, okay.

Do De Gompa, right? Yes. So be careful, okay?

It's probably just a Chinese name for Do De Gompa, okay? Okay. So he used, he also used the sutra called What I Really Meant.

And he'd say his own tantra. He composed his own classical commentaries. Right?

And this is interesting because one of them is Nel Dur Chepay Sa. Is the Yogacarya Bhumi. Yeah, Yogacarya Bhumi.

And Utthannamje. Discriminating the middle from the extremes. Yeah, Madhyanta Vibhanga, okay?

Etc. He wrote. But by the way, oftentimes the Bhumi series, which is long, like Yogacarya Bhumi, are attributed to a sangha.

And it's more often the case that books that Maitreya spoke are attributed to a sangha, but here you got something by a sangha attributed to Maitreya. Okay? Yeah.

It seems, okay? It seems like, okay? But maybe in China it was believed that Maitreya helped a sangha with the Bhumi series, okay?

And by the way, really defining what the Bhumi series is, is very complex. And I once figured it out. It's in a footnote somewhere in Gombarapsa, I think.

Okay. By the way, how about the dating here? We have, I mean, let's compare it to our dating of Maitreya and the sangha.

Like when do we say they wrote those five great books? Circa 350 A.D. Yeah, we estimate 350. And we estimate Nagarjuna at 200 A.D. Which makes him, according to our belief, 700 years after the Buddha. Yansa dates him 200 years after the Buddha. Okay. Maybe he meant Jesus.

Jesus was 500 years after the Buddha. Nagarjuna was 200 years... Oh yeah, Nagarjuna was 200 years after Jesus.

Now, whenever there's a discrepancy in dates involving Nagarjuna, what do people usually say? Either he never died or he lived a really long time. Yeah, look, when you're talking about a guy who lived 900 years, it's okay to have a little mess up on the dates, okay?

So, and you know, there's even arguments that Aryadeva wasn't his direct student because he was around for 900 years. He didn't really die, right? He just agreed to die, right?

Way to grasp. Yeah, okay. Then what happened after Asanga, I mean after, yeah, after Maitreya wrote his Shastras?

Well, what happened after that? Then... Okay, cool.

Lopantokme, the master... Asanga. Yeah, and his half-brother.

Stanley Bandhu. Stanley Bandhu. They took up those great books of Master Maitreya and filled them all over the place.

Spread, spread, spread. Spread them all over the place. Now, here's the important part.

And we're still quoting Yantza, I think, right? They'd say, in those days, SANGS RGYAS KYI CHOS RO GCIG EKA RASA The teachings of the Buddha were but a single song. Yeah, they were all unified.

There weren't these different schools, okay? And there was no disagreement between the guys who said everything is tongpa and the guys who said everything exists, okay? And you see my note here?

This is not the Shittamjeya Upamaha, okay? You might take it to be that Astivadhan, right? Sarvastivadhan.

This is not Sarvastivadhan. This is just Astivadhan, okay? All right.

And that's a beautiful idea that in those days there was no big fight between the middle way and the mind only. And in fact, there are bitter arguments about which of the five books of Maitreya should be considered middle way and which should be considered mind only, okay? All right.

Okay, here we go. Okay. NA BSKYED PAR GYUR TO, ZHES ZHES DO ZHES YO ZHES SO You got three quotations nested here, three nested quotations, right?

So you still have Yen Tse talking, okay? And Stanley, it might be helpful to know, he's not quoted much anywhere. He's quoted a lot in Yen Tse, which is name in Korean is Yen Tse, right?

So he came from Korea. Tibetan, okay? Say again?

Tibetan is Yen Tse. Korean is Yen Tse. Oh, it's one joke or something, yeah.

Okay. So anyway, I was playing with it. Sometimes he's called Upanshu.

Sometimes he's called Upanshu. And I got the feeling sometimes even Yen Tse gets called this, but I'm confused. Maybe you can find some literature about it, okay?

Maybe Stanley can help you. Anyway, the master called Close Light. Okay, Upa and Adshu or something.

Okay, Nare. Nare, he said, and this is quoted by... Jason Copper?

Quoting Yen Tse, quoting Nye Wai-u. Okay, now we got the third guy. He said, LOD DONG GI DON ROL DU Okay.

After a thousand years? No, DON, LON. In front of?

Okay. Yeah, a thousand years ago. Okay, a thousand years ago.

Where did we have this DON in Sugeng's text? The seven that sit in front of Brahma and recite? Yeah, the guys who sit in front of Brahma.

So this means the front side. Okay, so a thousand years ago, SANGS RGYAS KYI CHOS was ROL CIG GO. Now, if this guy Nye Wai-u is close in dates to Yen Tse, and Yen Tse is 1,000...

I'm sorry, Yen Tse is 700 AD, right? Right, Stanley? 619.

We'll call him 700 AD. Okay. So a thousand years before him is in the middle of the Abhidharma days, actually.

Okay, something like that. Assuming this person lived at the same time as Yen Tse. And you guys have to check it out.

So a thousand years ago, the Buddhadharma was unified. DE'I TSUN CHE NI After that, CHEN PO and shared up the qualities of awareness here, not memory. And wisdom.

KHYAD KYI KHYAD KYI is an ancient, ancient word for Delbert. Slowly, okay? Gradually.

GAR Yeah, stop. And then, you got... So he seems to say these two guys developed separately.

The middle way people and the minority people talking about emptiness. And now, these are like mixed Hinayana guys. The guys who said everything existed the way the Buddha said so.

In this world, DGE'I RGYUR They spread. Yeah, it spread. Now, this first shay is the end of the quotation by...

GNAS BAS Nice. And this shay is the end of the quotation by... DBANG PAS DBANG PAS And this shay is the end of the quotation by...

Je Tsongkapa I don't know. I know. I'm sorry.

This... Yeah, this shay... Yeah, this is shay.

The last shay is je tsongkapa korin yon tsa. This one is nye we yu finishing, right? And this shay is people say.

People say, yeah, okay, all right. Then after that I found the whole quotation. Here's the whole quotation from Yen Tsa, okay?

By the way, why is it in the tengyur, in the dodro section? Misspelled, by the way. Why is it Yuen Tsa?

Because he's commenting on the sutras, right? Yeah, he's commenting on a sutra, okay? Which, by the way, has never been that popular.

These books we have by Choney Lama are kind of unusual. We don't get good commentaries on the Heart Sutra, the Diamond Cutter Sutra, and stuff like that. People tend to prefer to do tengyur commentaries, okay?

All right, there's Yuen Tsa, two volumes. Here's the tohoku reference, okay? And let's keep going.

Now, yay, we finally got to a topic. Please read. Yeah, talk about a clumsy segue.

Oops. He's like, well then. Yeah, okay, what does he say here?

Why would Geshe Michael say it's a clumsy segue? And I don't, you know, Tsongkhapa is beyond anything. He's been through a long history of Buddhism.

He just went through a long history of Buddhism, then he just jumps right into... Yeah, yeah, he does, okay. Or is she?

Okay, well then. If you've got this kind of a drupta, semsangpi drupta, you got this mind-only school. Hey, didn't they talk about kung shi and nyen yi?

He's like, oh, didn't they talk about the refrigerator and messed-up consciousness? Am I thinking of the same school? Okay, it's very kind of artificial, okay.

By the way, it's less artificial if you kind of admit that Dode Gangrel is an important source for what? For evaluating the, well, all the schools, but especially mind-only school. Yeah, for the mind-only school, especially the chapter we're working on.

In Shenzhen, we're working on that chapter, the mind-only source chapter. So it's actually not such a jolting subject. Okay, now, Word has cleverly, thank you, inserted the root text that we already translated in the Golden Key.

And hopefully, Je Tsongkapa won't say anything that makes us want to change it, because that would be a big hassle, okay. That would be a tragedy. Yeah, just because he wrote the root text doesn't mean he can mess with it.

Okay, so you want to, let's get somebody else to read this. Shenzhen, you want to read the English, okay? Yeah.

[Speaker 2]
Oh, I have the view. Sorry.

[Speaker 1]
Okay. Use four different strategies to understand foundation and negative consciousness definitions, arguments for their existence, refuting the belief that consciousness can be grouped into nine, and the belief that they can be put into a single group. Cool.

Here we are, we're in the root text of Je Tsongkapa, that the Golden Key was a commentary on. And now we get to hear Je Tsongkapa explain his own book. And hopefully, he won't be so difficult.

Please, I know he's gonna be. I'm just waiting for him to hit us on the head. Okay, let's go.

Okay, so word, please repeat for us, what's the connection between this commentary and these verses? Okay, so this book we're reading now is an auto-commentary, meaning it is a commentary that was written by the same author who wrote the root text. Yeah, and he probably wrote the root text, he handed it out to all his friends, and they said, what the hell are you talking about?

And he said, you know what? I'll write a commentary on my own book, okay? And then that commentary is impossible to read, so then...

Golden Key. Yeah, then the Golden Key was written to explain Je Tsongkapa's explanation of his own root text. So, we have put the root text in bold as it is woven into the commentary.

So, there are going to be four strategies for studying these two kinds of consciousness, which are the main difference between the mind-only school and the other schools, who all say six consciousnesses. Okay, TSE NYID BSTAN LA'ABS PA. We will put forth definitions.

Good, good. Yeah, we'll tell you the definitions, mainly of what? Which is?

Foundation consciousness, where the seeds are kept and ripen, and negative consciousness, which helps us to have all our mental afflictions. What's the, now, because it's so cool, what's the relationship between them? Well, there's two parts of the kunshi.

There's the stored seeds, and then there's the ripened seeds. The NYON YI, which is our seventh consciousness, looks at the ripened part of the kunshi, which is our experience of the world, and say, hey, that's me, without knowing that there's a kunshi at all. Okay, good.

So, basically, there's a, what do you call, storehouse consciousness, and then another part of our mind misunderstands it. So, we're talking about the refrigerator where all the seeds are kept, and then the part of our mind that misunderstands the refrigerator, how the refrigerator works. If you got rid of those two, sorry, if you got rid of especially the negative consciousness, then when you walked into the kitchen and your husband yelled at you, you would understand that you are watching something happening in your own mind.

So, in this school, it's even crazier to blame the husband, because he's part of your refrigerator. He's not even out there, in a way. So, first we have the definition of these two guys.

Then we're going to have... Arguments. Yeah, our proofs for the existence of these two.

Then we're going to, and a word we have to distribute through our Gakpa from down below, okay? We're going to Gakpa number three, and we're going to Gakpa number four. We're going to refute the idea that there could be a nine consciousnesses instead of eight.

Eight, okay, and? I'm going to refute the idea that there could be a single consciousness. Yeah, or like a single, a group, a singular group, okay?

A singular group. One group that's so united that it's only one thing, okay? CIG TU BSDOD PA RGAGS PA STE In these four ways, DUN ZHI YI, we can ZHES PA, come to know, yeah, these two kinds of consciousness that are only accepted by the mind only school, okay?

And this whole thing is a DOG LDAN. It is a presentation of sutra. Yeah, so, no, no.

Yeah, this is a brief presentation, okay? I'm just telling you there's two extra consciousnesses, and here's how we're going to understand them. Now, I finished the easy part, you guys, and we're going to go to DGE PA ZHES PA.

The extensive explanation. Yeah, and let's talk about the first one, which is those definitions we promised you. We promised you definitions of these two states of mind, right?

All right, please read. Didn't I read that part? Oh, okay.

Oh, you know what? This should come after the verse, right? Oh, no.

Sorry. Tsongkapa puts the commentary before the verse. Yeah, I think he does it a couple times.

Okay, good. Let's let him do what he wants to. He's the boss of our lineage.

Okay, please read. Okay, okay, let's go to our first... the first discussion we promised you, which was GZHAN NYID BSTAN LA'APA, right?

Here's the definitions of those two states of mind. Well, of these two that we're going to tell you, these two definitions, when we talk about KUN ZHI, we talk about it in two parts. We're going to have to define the two different parts of it.

One part is the BSTAN. The basis. Yeah, which is what has already ripened.

I like to call it the refrigerator itself, okay? And then there's the BSTAN PA. The thing supported by the basis.

Yeah, so those of you just tuning in, this is a... what do you call these things? Cup...

Coaster. Yeah, so you put the coaster there and you put the cup on top of the coaster, okay? So in Tibetan, this is spelled R-T-E-N and it means the thing which is doing the supporting.

And then this called, the watermelon glass, juice glass, it's called BSTAN PA, B-R-T-E-N-P-A, different spelling. So this is called BSTAN and this is called BSTAN PA. The BSTAN in this case, the word is the...

The R-T-E-N? Yep, what is it? If it was a fridge, it would be the fridge itself.

Yeah, it's the refrigerator. And then the BSTAN PA is what? It's the shelves in the fridge.

No, it's not. It's all the yummy stuff in the fridge. Yeah, yeah.

Which is what? Which is the seeds yet to be ripened. Yeah, the karmic seeds, okay?

And this is really fits kind of like the... Anyway, so it's interesting, what's really interesting is that the seeds that are in the refrigerator, I don't know, it's like the milk spilled in the refrigerator and got hard and became part of the refrigerator. It became part of the wall of the refrigerator.

So things tend to... Things that you put in the refrigerator, seeds, tend to become the warehouse later, storehouse, okay? Got it?

Okay, after they ripen. THENGPA SANGS RIGS KYI KUN CI TSE NI CHE THENGPA NI That's a quote, like that's what the teaching says? Well, no.

In order to demonstrate these two definitions, I'm going to give you the next verse, okay? That's what this means, okay? Seven o'clock.

Again. Are we out of time? Yeah, we're out of time.

Okay, wait. Somebody has to read this. Who's out there that is...

Yiyi, are you going to read this? Oh, wait, Jenny. You got to read this.

[Speaker 2]
Okay. Of the two definitions that of a foundation, consciousness is accepted as coming in two directions, that of the basic and that of what this basic supports.

[Speaker 1]
Right, so he says, when I define storehouse consciousness, I'm going to do it in two parts. One is going to be, what's being... I can't see myself.

What's being supported, and then what's being the support, okay? The refrigerator and the seats, okay? Yay!

Now, as Word knows, that's like the easiest part of the whole commentary, and the rest is going to be a thousand times harder. I'm actually scared to read his commentary. Okay.

Okay, we got to be brave, right? Yes, Nico. Okay, you're going to sushi me?

Yes, sir. Sushi. Yay!

Yay! Yay, yay. Thank you, Geshe-la.

[Speaker 3]
Thank you, Geshe-la.

[Speaker 1]
Thank me later, I'm gonna run away from this book. We have a Q&A coming up. We changed the schedule a little bit, just for those of you who are interested, Ben Kramer is going to lead tonight.

So take advantage of this opportunity to ask him hard questions. Just see TV, as they say. Okay, good night, you guys.

Have a good vacation. Don't eat too much.

[Speaker 2]
I can't help you there. Sorry, I didn't hear you.

[Speaker 3]
There will actually be yoga tomorrow, if anyone's interested. Anatole is going to give the class.

[Speaker 1]
Hey, we're on vacation.

[Speaker 3]
I know, it wasn't my bright idea.

[Speaker 1]
Anatole's class is like a really hard vacation.