Вордсмит — Книга 2: Трудные места школы «Ум только», занятие 7

[Speaker 1]
Okay, yay, we don't want to have scruffy mixed notes. Real quick. Yay, we're okay.

Now I will share my screen if I know how to do that. Okay. Homework.

All right. So there are kind of definitive answers to these questions, but I just kind of want everybody to get down these basics about the mind only school because we're going really deep into how we perceive things via the kunshi. So for the first question, I wrote, what is our working definition or perception of the mind only school?

And maybe I should put description here instead of definition, but just how do we basically describe to me how you perceive something in the mind only school?

[Speaker 2]
Oh, go ahead. Somebody else.

[Speaker 3]
A bak chak in the kunshi.

[Speaker 2]
What part of it?

[Speaker 3]
Into the kunshi, into the refrigerator kunshi. It's ripening karma coming off the top of the kunshi refrigerator.

[Speaker 1]
Yes, but let's be more specific since we're, there's two parts of kunshi. What are they? The bottom, the place where you keep the seeds and the place you project the seeds.

[Speaker 2]
Yeah. I think it's called the ripened earlier in the text, right? Or in fearless blade.

[Speaker 1]
Yeah. Okay. Yeah.

In this text too. Okay. So can anybody put that all together?

[Speaker 3]
So a bak chak from the unripened place goes into the ripened place part of the kunshi.

[Speaker 1]
And?

[Speaker 3]
And you perceive something.

[Speaker 2]
Well, and the ripened place appears to you as something.

[Speaker 3]
As the thing. Yeah.

[Speaker 2]
And then you think that the thing that you perceive, well, that's not necessarily part of the description of perception.

[Speaker 1]
Oh, it is. I want that part to keep going.

[Speaker 2]
The part that's appearing to you isn't the kunshi, isn't part of your consciousness appearing to you. And that's your nyunyi more or less. Yeah.

So, and so the direct first set. Oh, I think we just talked about this last class, right? So maybe Chod Chok according to the Mind Only School would be perceiving the kunshi ripening into reality that you experienced to be able to see that process unfolding directly.

[Speaker 1]
Right.

[Speaker 2]
And be aware that that is what you're watching.

[Speaker 1]
To be able to see directly the seeds ripening in the ten of the kunshi as your experience. Yeah. And what are those two things, those two perceptions, two other objects?

Oh, I'm not sure I understand, but do you mean like the object and the sense that we're looking at and the, and the attitude you have about it? Uh, no, uh, Nick got it. The tun and the wangpo.

Yeah. The object and the sense power. Good.

All right. That's, that's good. Okay.

In, in this case, what is our kakja in the Mind Only School?

[Speaker 2]
Something that's not the kunshi ripening. As your perception that could be something other than the kunshi. Okay.

I think correct perception that could be something other than the kunshi.

[Speaker 1]
Something outside the kunshi. Yeah. You all got it, but just tie it down with just some terminology.

What, what, what would be the, what part of the kunshi would it not, would it not, not be? Oh, the ripened part of the kunshi. Right.

Any, if it, do you think something is not a pakja, which is ripening as a perception in your kunshi perceived by your kunshi? Yeah. The kunshi is both the storehouse and the perceiver.

Okay.

[Speaker 3]
So you mean it's inside the refrigerator still?

[Speaker 1]
Um, the refrigerator is both the refrigerator is an eye that sees things too. That's why it's store, storehouse consciousness. Got it.

Oh yeah, for sure. It's pretty quiet. I'm trying to review this.

Okay. Fine. Good enough.

Okay. Explain the suit of the three husbands in terms of the Mind Only School viewpoint. Oh, nice.

Yeah. Cause we've pretty much got all the pieces. Anybody?

I nominate Stanley to take this one. That's fine. Just up until when the wife walks into the house, what happens?

Mind Only School.

[Speaker 2]
The seats open.

[Speaker 1]
That's true. Where's Tim? I bet Tim does this perfect.

Where's Tim? Tim, are you there? I'm here.

Yes. I feel like you know this perfectly. Can you tell?

Can you do it? I'm trying to put it together. I think you know it.

Do your best. Let me hear it.

[Speaker 2]
I'm trying to, I'm trying to relate it to the Kunshi.

[Speaker 1]
Yeah, I'll give you, I'll switch you started. Oh yeah, go ahead. This, a seed, a seed from the storehouse from the refrigerator part of the Kunshi ripened, moves into the other part of the Kunshi as it ripens, the ripened part.

And, uh, as you're entering the house, as the wife is entering the house, that seed opens into the wife, the eyeball of the wife and the red-faced husband who appears to have been stuck in traffic. Yeah.

[Speaker 2]
Good.

[Speaker 1]
Okay. So then, so then, uh, how do you reach Nirvana in that case? What's the, where's, have you stopped the cycle?

[Speaker 2]
Well, it's when you, well, go ahead, Nick. Do you want to go take it? No, no, no, no.

[Speaker 1]
I would say that it's when you don't respond to the, you don't respond to the angry husband. Well, wait, wait, wait. So yeah, you don't respond to the yelling husband because you recognize that the seed is, is creating both you and the husband at the same time.

But the seed creates both things rather. And so you, so you understand that you're not going to respond to the yelling husband because if you do, then you're going to be planting another seed for another yelling husband. Yeah.

Where would that seed go, Tim? Into your kunchi. Seven.

We shut off the seven. No, wait, not, it wouldn't go into seven, but you're right about the seven. So again, which part of this kunchi would it go into, Tim?

[Speaker 2]
What's the part where it gets stored? Not the part that you're looking at when it ripens?

[Speaker 1]
Yeah.

[Speaker 2]
Yeah. Yeah. Okay.

Good.

[Speaker 1]
Yeah. Yeah. Good, good, good.

Perfect. And you're right too, Sugeng, but we're not going to go there because we're not that far in the book yet. Okay.

[Speaker 2]
Yeah. Okay.

[Speaker 1]
Okay. Good. Wait, I got vocab.

Hold on. Let me make sure I didn't. Okay.

I thought I might have, excuse me, one second. I suddenly just thought that it would be cool if we just say the two husband in the kitchen, one in the number seven, one in number eight, that would be very cool. Uh, I didn't understand what you said, Sugeng.

[Speaker 2]
Okay. Nevermind. Forget it.

[Speaker 1]
You can, I'm interested. I just didn't understand. Sorry.

Um, okay. Vocab. What is that?

Geshe Michael can answer too. Two body of the sutra or something. You're on mute, Geshe-la.

You have to unmute. How much money you offering is what I want to know. $10, Geshe-la.

What does it mean? Come on. That's not worth my time.

The two moon body sutra. Wow. I don't even know what that is myself.

I made it up.

[Speaker 2]
I was like, is this in the con gear?

[Speaker 1]
Oh, wow. That's beautiful. I got it.

The husband in the kitchen. That's the honorific for a husband. That was my joke.

Okay. Rebecca Vinicor should know this one. Yeah.

[Speaker 3]
I'm here. I'm brain dead. I'm here, but my brain's not here, sadly.

[Speaker 1]
That's okay. Does anybody know Sikhi Che? It was a big part of our class last time.

Rebecca said delineate.

[Speaker 3]
Exactly.

[Speaker 1]
Good job, Geshe-la. Five cents. Five cents.

Wow. You got my pan half. Jigme, minus that for my five cents.

Stanley. Stanley-ists.

[Speaker 3]
Abhidharma-alarmists. Yeah.

[Speaker 2]
Okay. Yay, Warren. Nice homework, Warren.

Yeah, awesome.

[Speaker 1]
Thank you. All right, here we go. Okay, here we go.

Now, here's the context. We had a verse that said, what appears directly to the kunshi is your own blue and your own eyeball detecting blue. Those appear directly to the kunshi.

And anything that appears indirectly, for example, as an object of the six different consciousnesses, can also be considered an object of the foundation consciousness. We finished that. Now, this is bizarre.

I mean, this is really unfair. Gyaltsabje says, hey, when they wrote the commentary on the word Semchen, which occurs in about 4,600 books from ancient India, it says the living being is when the five powers, is any case, the living being is any case when the five powers appear to your or other people's mind. What's a living being?

It is any time, any case where the five powers appear either to your mind or to another person's mind, that's a living being. And that's a commentary on the word living being from another book.

[Speaker 2]
Yeah.

[Speaker 1]
And I found it. Yay. Yay.

Say again? Doesn't Master Sangha also gloss it in the Mahayana Sangraha? I don't remember.

God, who knows? I think so too. Anyway, here's the quotation from the Madhyanta Vibhanga, right?

Madhya and Anta Vibhanga, separating the middle from the extremes. DON DANG SEMS CAN BDAG RNAMS RIGS NANG BA'I RNAM PAR BSHAD PA NI RAB TU SKYE'O DE DON MED DE MED PANG NAS DE YANG MED DON DANG SEMS CAN BDAG RNAMS RIGS There's the Semchen, okay? The object and the being, and the foundation consciousness.

NANG BA'I RNAM PAR BSHAD PA The awareness that appears to them, which according to our verse was indirect. That's all that it said. Now the commentary is the one by Master Vasubandhu.

And here's his clarification of those words. SEMS CAN DU NANG BA NI DBANG PO NGAR BDAG TU GZHAN GYI RGYUD LA NANG BA GANG YIN PA'O When we say something appears to a living being, it is when it appears as the five powers in the mind stream of ourselves or other people. Okay?

And that's the quote that he has here. Exactly, okay? Here.

Okay? And the other guy is quoting Master Vasubandhu and says, I think that kind of contradicts your verse here. Okay?

Now let's find out. Let's go find out more about it, okay? It has something to do with, is the appearance of things to your mind, to the kung shi, direct or indirect?

What's direct is the object of the sense power and the sense power. What's indirect is the states of consciousness, the six consciousnesses. Okay?

It's some kind of complaint about that. Let's go look at it. And think about it, you know.

You can think of a seed ripening in the kung shi as blue. You can think of a seed ripening in the kung shi as your eye. And then you can think of a more complicated seed ripening in the kung shi as the perception of your eye perceiving blue.

Okay? That's more complicated. That's kind of indirect, right?

[Speaker 2]
Yeah.

[Speaker 1]
All right. So we got some kind of debate going. You guys okay?

[Speaker 3]
The yuni and the kung shi aren't categorized as direct or indirect?

[Speaker 1]
Well, what he said in the root text here in Tsongkhapa is that what appears directly to the kung shi is blue and the eye which sees the blue. And what appears indirectly to the kung shi is the awareness of the eye seeing the blue.

[Speaker 3]
Thank you.

[Speaker 1]
All right. And they're all objects of kung shi. And he's quoting some middle...

He's quoting Maitreya and Asanga and then he's quoting Vasubandhu explaining them. And the other guy quotes Vasubandhu and says that Vasubandhu's statement makes your statement a little strange. Okay?

And we have to answer this objection. Here we go. Who's checking Mr. Banker?

Who's the checker picker? Nick, can you be the checker picker? Are you too busy?

I can do it. I'm here. Okay, cool.

Who's checking the first line here? I'll check the first line. Okay, thanks, Homie.

Taini, kun shi la nangwe wangpo la tak sheng gi yuki wangpo nao she tun gi. Kun shi chik la tak sheng gi wangpo na nusu nangshe tumpa minno. Yeah, I'm going to cut this comment because I don't think it's so correct.

Okay. Taini, kun shi la nangwe wangpo la tak sheng gi yuki wangpo nao she tun gi. When all this quotation is saying, all this comment by Master Vasubandhu on a sangha is saying is that, look, when we say the eye that sees blue appears to the kun shi, it could be in other person's mind stream or your own mind stream.

So other people can see their eye seeing blue and you can see your eye seeing blue. It happens with both you and other people. That's all it's saying.

It's not saying, kyi, okay? It's not saying that to your kun shi, your and the other person's five powers are going to appear directly. Not saying that.

Cool? Maybe because the only way you can perceive another person seeing something is through your sense consciousnesses, which Tsongkhapa said was indirect.

[Speaker 2]
Right, you?

[Speaker 1]
Okay, okay. So the confusion came like this. Somebody said what the kun shi sees directly is the blue or the eyeball seeing the blue.

And then indirectly the kun shi sees your awareness of your own eyeball seeing the blue, okay? But that other book said you perceive both your own and other people's sense powers. No, it says your own and other people's sense powers are perceived directly.

That's what the book said, okay? Then our guy said, well, then that draws into question your division of direct and indirect. Because it says that my kun shi is directly aware of words' eyes.

And you can only perceive words' eyes indirectly according to Tsongkhapa, okay? Got it? You okay?

But Maitreya seems to say the kun shi can see directly both my powers, sense powers, and other people's sense powers, okay? And then somebody of Jackson says, but that can't be right. You can't, Tsongkhapa can't be right and Maitreya is right at the same time.

Because Tsongkhapa said anytime you perceive something with your sense awarenesses, it's indirect. And the only way I can see words' sensation of blue is indirectly, okay? But Maitreya said they were both direct, okay?

And then we clarify here and we say, no, no, no. When I see my own sense powers, that's direct. When word sees his own sense powers, that's direct.

When I see words' sense powers, that's indirect, okay? Got it? Cool?

Yeah. Okay. It's pretty obscure.

Yay! But it's a good question. I mean, can my karmic seeds in the mind-only school directly produce an awareness of your eye?

You see what I mean? Yeah. That's the question.

[Speaker 3]
What about if you have clairvoyance, what would they think then?

[Speaker 1]
Yeah, that's a tricky question. I was afraid... Would that be direct?

I don't know. You got to write Basabhanya and ask him.

[Speaker 2]
All right. Sorry.

[Speaker 1]
Okay, here we go. Who's checking word after Nick? Nick is checking word.

I'm sorry. Alex Rowland. Okay, here we go.

Yeah, this is kind of an answer to Utpala's question. If you say that Michael's kunshi can be directly aware of words' eyes, eye power, visual sense, then if you're saying that in that case the eye power of word is directly appearing to Michael's kunshi, then what you're saying is that a wombod sennyipa. A real power.

If you're saying that the real thing, not as my imagination of how word is seeing things, but the way that word is seeing things itself, sheng gyu, in another person's mind, could appear to Michael directly, well then, here's the objection. This is our objection to his objection. If you're saying that Michael could see through words' eyes, the way that word sees through words' eyes...

Then everyone would be one? Yeah, everybody would be the same mind stream. All the living beings in the universe would be one mind stream.

Why? Here's Tsongkhapa's reason for saying that comes next. Who's up?

That would be Jenny Wang.

[Speaker 2]
Yay.

[Speaker 1]
Get him, Jenny. Wow, okay, I gotta take this slow. The awareness of the body and the person who has the body.

Or the conception of them. These are coming out of Manjushri Bhaktshaks. Ancient seeds from primordial time.

What was Manjushri? I forgot. Terms that label everything since time immemorial.

Oh, so is that the one that was responsible for the impression of distance from an object? Yeah, because you've always had it since time forever. That's why you said that.

And you've always talked about being across the room or something like that.

[Speaker 2]
Something like that, yeah.

[Speaker 1]
Okay, NGON GCIG GI BAG CHAGS LA BYUNG BA Now, BAG CHAGS DE YANG RANG GI KUN ZHIG LA GZHAN GYI ZHES PA'I NUS MI NUS PA'I CHUD NO I don't know why NUS. I bet this is NUNG. Oh no, I'm suspicious of this word, okay?

Check. Check this one. What it says now is that the seed that comes from countless lifetimes of talking about my mind, my body, that it could exist in my KUN ZHIG could not be drawn into question by another person's mind stream.

And it doesn't seem to make any sense. Let me think about this one second. This is where I go into a deep meditation called Free Association and try to guess what word it really is.

Good to know for us to learn the subtle techniques, Geshe-la. Yeah, yeah. You got to like, you know, drink some water or something.

Just kidding. ZHIG LA GZHAN GYI ZHES PA'I I don't know. It's got to be something like, I don't know.

I'll tell you something cool word. It's in the first line of the page of the scan. Page 7A.

Now, if something's right next to the new page number, I'm more willing to go look at the scan.

[Speaker 2]
Okay.

[Speaker 1]
It would take one second. Wordsmith, where's your skin is here? Is it possible?

I know this maybe is a long shot, but is it possible that the ne is referring to the NGON GZHIG GYI BAG ZHAG? Like if somebody else realizes something in their mind stream that it couldn't harm the NGON GZHIG GYI BAG ZHAG in someone else's mind stream? Like if someone gets close to it.

I don't think so. You know, I, oh, here it is. Oh, yeah, here's another edition.

I wonder which one we're using. Let's see. Oh, okay.

No, that's not the edition. Let's try another edition. How about KUM BUM?

This is Tsongkapa, right? The scan should be in the forward holo. Yeah.

Not the Chendro. Is it convenient to share the scan that you're looking at? Yeah, I should have done that, right?

Let me try. How's that? Oh, yeah.

We're in the right area here. This is the hell realm argument. That's the hell realm argument.

We had that already. This is good because it's another edition. Okay.

Here it is here. Let me see here. It's correct, unfortunately.

Okay. It's down here, if you guys can see. Can you zoom in?

It is NUH. And it makes sense because we had a NUH above. So, unfortunately, it seems to be correct.

Okay. Oh, Geshe-la, could it have something to do with your mind? Your mind seems kunshi.

It does not have the ability to put into question what another person is seeing? Well, no, I'll show you. It's because we did it last week that I forgot.

We already had a NUH. I'll go back there for you, okay? I'm going to go back to the text for you.

Here we go. You see, here's NUH before, last week or last class, okay? And it said that commentary to the word living being contradicts what you said.

It draws into question what you said because it seems to indicate that the five sense powers of another person can appear directly to another person's kunshi. And Tsongkhapa said, no, no, that's not what it means. It means other people's five powers appear to their kunshi directly and your five powers appear to you directly.

So it says yours and other people's five powers appear directly, but it doesn't mean to you. Got it? Therefore, that quotation doesn't draw into question my description of direct and indirect.

[Speaker 2]
Right.

[Speaker 1]
So that's the NUH drawn to question. Now, down here... So then, I think what I was saying...

Please say, yeah, it cannot hurt. It cannot hurt our presentation, okay? And he's using the word draw into question.

It cannot draw into question our opinion of what's direct and indirect. The bottom line is, if a seed is opening to see a sense power, it's always a sense power in your own being and not the sense power in another being. And that makes sense.

It's a very intimate thing. The world coming out of seeds in your mind is a very personal thing, right? It's not as if you could experience someone else's seeds opening to them.

And that's why the dog tries to chew the pen.

[Speaker 2]
Right.

[Speaker 1]
All right. Okay. Keep going.

Oh, who's checking? Who's checking? Sorry, Matt.

I thought my mute button was not pressed. Connie, get them. Yay, Connie.

Okay, you've described how all of the objects of the six consciousnesses, right, Tsog Chok? You've described how the objects of the six consciousnesses are objects of kunshi, indirectly. You've described that.

Now, can we talk about concepts? What's the status of concepts? Are concepts coming out of the kunshi?

Are... What do you call that? Uh, what's the word for a non-concrete concept?

Puntax? No, in English. Oh.

Leading?

[Speaker 2]
Type.

[Speaker 1]
Kind of like constructs, okay? Mental constructs. Are they also coming out of...

out of things in the kunshi? Okay. And he gives two examples.

Okay. He gives two examples. One is a very strange one.

The twelve categories of the Buddha's word.

[Speaker 2]
Yeah.

[Speaker 1]
Okay, the twelve categories of the Buddha's word. And... Okay, I'll tell you.

When I got to the monastery, I became a monk. They put me in the Madhyamika class, directly. This is, uh...

Yeah, so we have to turn off the mic. You need to throw the mic away. We've got the mic on.

Maybe Rick, I think. Okay. Okay.

So when I got to the monastery, they said, how many years did you study with Rinpoche? I said eight years. They said, okay.

We'll put you in the eighth year class. Actually, they put me in the 13th year class. Which was Madhyamika.

No, sorry. Eighth year class. And they said, you go out and debate this guy.

And that guy was... Gyumay Khyentse Rinpoche. He became Gyumay Khyentse Rinpoche.

He became the abbot of the Tantric College and the next holder of Tsongkhapa's throne. He's the first guy I ever debated in the monastery. And he took me for a ride.

And I could barely speak Tibetan. I never debated in a debate ground before. And I'll never forget because this was the subject.

The 12 categories of the Buddhist word, okay? And I'm going to give you a... I'll look it up for you, okay?

Because I don't remember now either. You did it in Lamrim. Yeah.

Okay. Anyway, apparently that division, say, is a very non-conceptual thing, okay? Sorry.

Yeah, not... No. It's a very discursive thing, okay?

The opposite, all right? It's a concept. And even more conceptual is DE.

DE PA. The past? Yeah, the past.

Like, what's the status of the past in the mind-only school? What's the status of theoretical ideas in the mind-only school? DRO LTAG means overrated things that don't really exist anymore, but they feel like they exist.

Like what happened between you and your high school girlfriend. It seems very real. But in a way, it's just a construct in your head.

So, the guy comes up and says to Tsongkhapa, are those also objects of the kunshi? Are those also coming out of seeds in the kunshi? Are memories of your high school girlfriend which you have repaired, are they also ripening out of the kunshi?

And how about, where did the 12 categories of the Buddhist teachings come from? Did they come out of the kunshi? And here is Tsongkhapa's answer.

You ready, Warren? Yeah. Rebecca.

Okay. YANG THAN NAS SDOG PA'I DUS SHI BYA BAR RDZIN PA THANG CHEL BA'I PHYIR RO Good, okay. I'm going to split this into two pieces.

Now, don't forget that his position is that there's only three mikpas. It's called the mikpa sum in the mind-only school. There's only three things that kunshi is looking at.

The sense powers, the blue that the sense power sees, and the seeds appearing as other stuff. Now, let's consider other objects of your mental awareness, like concepts. Okay, like what?

Like the 12 parts of the Buddha's teachings. Or things that we tend to overrate, like the past. Okay, things whose reality we tend to over certify, like the past.

KUN SHI YOD DU MING GYUR They are not, they do not become objects of the kunshi. Yeah, they cannot be objects of the kunshi. Wow, so who sees them?

Where are they? Where are they coming from? Okay.

Is this a kachig, maybe? No, this is a lang lug, I'm afraid. So the kun is not really kun and kunshi.

Yeah, the kunshi is not a kun. Okay, who's checking in next? Marina.

[Speaker 2]
Hi, I'm here.

[Speaker 1]
Okay.

[Speaker 2]
Hello.

[Speaker 1]
Okay, here we go. DE THAG NI YI SHI GYI CHOD BDAG NI YOD DU BYAS PA TZAM YIN SHING KUN SHI YANG THAN NAS RTOGS PA'I NUS DU SHES BYA BAR DZIN PA THANG CHOS LUB PA'I PHYIR ROG Yeah. Okay, we got to go slow for my benefit as well.

Okay, they are just... What do you want to say for drotak? They are...

Fabricated. Good, I like it. I like it a lot.

Okay. They are just fabrications of the sixth consciousness, which is awareness of your thoughts. YOD DU BYAS PA TZAM And then we consider them objects, but they're just fabrications of the mind.

Objects kind of come first and create consciousnesses and now... We consider them yuls, objects of the mind, but they are inventions of the mind. Okay, right?

DZIN SHING KUN SHI YANG THAN NAS RTOGS PA'I NUS DU SHES BYA BAR DZIN PA'I THANG CHOS LUB PA'I PHYIR ROG They are devoid of... The root text says when.

[Speaker 2]
Yeah.

[Speaker 1]
Yeah. And Tsongkhapa prefers chalwa in his own commentary to himself, okay? He chooses not to use the word when.

He uses chal, okay? These are devoid of the chalwa dzinpa'i dushe. Yeah, we covered this in the Golden Key, the effulgence.

Good, yeah, yeah. So these are not objects which have the life or the... These are not objects which have the...

They're not a lu mind. They're not alive like the objects of the kunshi. They're kind of dead.

It's something like that, okay? They are flat words on paper. They are not these beautiful creations of the kunshi, okay?

They are not these shining creations of the kunshi, okay? Which are things that the kunshi names. THAN NAS RTOGS DU SHES BYA BAR When you think about things like the past, it's kind of gray.

And when you think about divisions, complicated divisions of scripture, they're kind of gray. And they don't have the illumined quality of things that are coming out of the kunshi when a bak chak opens. They are not luminous images.

How's that? All right, now that's his position, okay? They are devoid of that kind of light.

They are just flat gray images, okay? Okay. We got three minutes.

Let's use it. Actually, I owe you five minutes more. Let's go to 7.05. Okay, thank you, John. THAN NAS RTOGS KUN SHI THE DGE MI RGYAS LA MING SBYOGS PAR MA DRIB LUNG MA BSTAN KHO NAR GNYIS PA CI ZHES NA Yeah, good. Finally, something we can understand. The golden key helped, but it didn't get us out of the woods, did it?

No, totally. Without the golden key, we'd be underwater. With the golden key, we're slightly underwater.

We're still in the woods. We just have a rough map. Yeah.

And by the way, I don't know if you've sensed this word, but he's not treating the same issues that the golden key treated. Yeah, or saying the same things about it. The golden key didn't mention the thornier issues, I think.

In my opinion, the guy who wrote the golden key, it's a great commentary. It's very valuable. And he didn't address all the things that Tsongkhapa addressed.

In fact, Tsongkhapa's commentary is twice as long. So that's probably... The half that got left out is no doubt the forest, the deep forest.

Okay. Anyway, but it was helpful. It was a good introduction.

We got a lot of vocabulary, mind-only vocabulary. We learned a lot. Okay, now, somebody asked a question.

Kunshi, you translate it, Wern. Okay. Someone may ask, that...

By the way, pause after Jokpa. Okay, Jokpa. Okay, that part of the Kunshi you're referring to, or that kind of Kunshi, which has both virtue and non-virtuous sections to it, parts to it, cannot be established.

I know. You mind-only guys don't joke Kunshi as being gay or me-gay. Oh, right.

That's true. It's neutral, right? Okay.

Yes. Say it in English. Okay, yeah.

The Kunshi is not said to be virtuous or non-virtuous. Good, perfect. It is said to be...

It is a lumaten, meaning neutral, but does not cause an obstacle. Right. Definitively, and that's all.

No, and then he says, is that Nyepa? Is it always the case? Is that certain?

Is that always the case? Yeah, good. Is it only that?

Is it true that the Kunshi is always karmically neutral and never creates good karma or bad karma? Okay, wow. Okay.

Is that really true? The guy says, okay. Mm-hmm.

Now we're going to talk about smearing. We're up to smearing. I guess we are.

We got a few minutes. Let's go for it. Let's smear it up.

Who's checking? Who's checking? Ann Hong.

Hey, Ann. Chen Chen. Kunshi Tei.

[Speaker 2]
Hi.

[Speaker 1]
Hey. Is that my friend, Ann? Yeah.

[Speaker 2]
Yes.

[Speaker 1]
Hi, Ann. How are you? Okay.

Do you remember the Tibetan we did? Great. Thank you.

Okay, here we go. Kunshi Tei. No, actually.

Try my best. Okay, do you remember the example? Because I just remembered it.

Yeah, it's the jasmine flower.

[Speaker 3]
Yeah.

[Speaker 1]
And the garlic. Oh, the scent. If you pick some jasmine flowers and put them in a cloth, and when you get home, you take out the jasmine flowers and put them in some water, the cloth is going to be...

Right? Imbued. Go.

Yeah, but if you use that cloth to wrap blue cheese in before that, then there's going to be a conflict of fragrances. Yeah. But if it's not tanned...

Therefore... Yeah, therefore a good cloth should be... Luma tan.

Yeah, neutral. Neutral. Good, good.

Okay, now let's let Tsongkhapa say it his way. We already said it better, but let's see what he has to say. The kunshi is the go-way shi for ge-wa and mi-ge-way bak chak.

It is the foundation by which the seeds smear both virtue and non-virtuous deeds. Wait, say it more clearly. Where's the cloth here?

Where's the cloth here? The cloth is the kunshi, the shi. Good, good, yeah.

The kunshi is the cloth where you smear the scent of... Good and bad. Good and bad deeds, good.

So it should be neutral. Yes. It shouldn't be pre-stunk.

Pre-stunk? YIN PAS CHER Okay, for that, that's one reason why it should be Luma tan. Now he's going to give you another reason.

GE MI RGYAS SEMS NGON RGYUR DANG RGYUD CHI LA DUS CI DU SBYUD PA'I PHYIR I have no idea. Do you remember? Sure.

Vaguely, but it seems to say in any given instance, a state of mind of any given person must be virtuous or non-virtuous. I think it's saying when you do a good deed or a bad deed, it has to come along with that state of mind. It's like the suitcase that they are carrying.

And in the same moment, RGYUD CHI LA, when there's a mind which is manifest or active, and you're having good thoughts or bad thoughts, it has to come along as a basis. It has to flow under those. Therefore, for two reasons according to Tsongkapa, it must be MA BDE'I LUNG MA BSTAN.

It must be a neutral thing which does not cause an obstacle. Because DGE BA SEM and NYON MONGS PA'I SEM are MI RUNG BA to be the SHI of the bhaktshak. Because a virtuous mind or a mentally afflicted mind are inappropriate to be the foundation for the seeds, the bhaktshak.

Yay! Isn't it a mind that's not simple or just... We're going to stop there because he thought...

What's that?

[Speaker 3]
Oh, I didn't see the chat. Sorry.

[Speaker 1]
Okay. All right, Mr. Word. Let's mandula.

Yay, we did it. Yay, two days off for you guys. Is that a Mayanka, RGYUD CHI LA?

We have a 10-hour day tomorrow, RGYUD CHI LA? I'm doing Japan tomorrow and the next day at night for six hours. Okay.

What are you doing there? What are you doing there? Per day.

Six hours per day. You're teaching that? In Japan, yeah.

Level two. DCI level two.

[Speaker 2]
Oh, wow.

[Speaker 1]
Okay.

[Speaker 3]
I'm with you, RGYUD CHI LA.

[Speaker 1]
If someone suffers with me, I'll be happy. We are.

[Speaker 2]
I'll suffer with you. Spoken like a book.

[Speaker 1]
Seiji has to suffer to set it all up in many more hours than I do.

[Speaker 2]
Yeah.

[Speaker 1]
Somebody stays afterwards and cleans up and cleans up all my mess. I don't know who does that. Okay.

Okay. Okay. Have a good couple days off, you guys.

Try to sleep.

[Speaker 2]
We really appreciate it all.

[Speaker 1]
Thank you, Tim, for everything. Hey, so gang, no yoga. No yoga.

No yoga. No yoga? No yoga.

What? Are you telling me not to do yoga?