Вордсмит — Книга 2: Трудные места школы «Ум только», занятие 11

[Speaker 2]
Oh. Now let's go family.

[Speaker 1]
It's a dangerous point where the kid is learning to talk. Oh, really, Yeah, now you're going to have to listen to her for the next 50 years or something. All right, where is Word?

Here. Let's go, handsome. Okay.

Should I do my homework first or Mandala first? Yes, let's do Mandala then homework, then we'll get the extra credit. The extra merit, squeeze the extra merit in there?

Yeah. Okay.

[Speaker 2]
Okay. Okay.

[Speaker 1]
Okay. Yay. Yay.

Okay.

[Speaker 2]
Word, you're going to give us the money.

[Speaker 1]
What? Yeah, where's the money, honey? Give and take.

Give and take. I take from Yeshua and I give to, bank account. Okay.

I call that the perfection of giving. Okay, Stanley. Stanley, ready?

Yeah. I'll give you $100 if you answer this question right. Okay, make it easy.

No, the first question, you ready? Okay. Okay?

Okay, I'm ready. All right, here we go. Wait, Stanley, you got to ask if you have to pay $100 if you get it wrong.

Okay, you ready, Shanshong? Okay. Okay.

What are the six categories of mental functions?

[Speaker 2]
Oh, gee. Okay, the omnipresent one.

[Speaker 1]
Yeah, one. Virtuous. How many?

The biggest, the 10, big 10 virtuous.

[Speaker 2]
Big 11 virtuous.

[Speaker 1]
Okay, good, 11, yeah. Hey, Stanley, I suggest you do Choney Lama mathematics. He should give you $50 for each of the six to make $100.

26.66 each. Okay, go ahead, come on.

[Speaker 2]
Well, the last one is the four variables.

[Speaker 1]
Yes.

[Speaker 2]
And then there's the big un-virtuous, not virtuous, which is six, I guess.

[Speaker 1]
Yeah, six.

[Speaker 2]
Wait, what's the last one? There are smaller virtuous and smaller negative. No, you're so close.

[Speaker 1]
I wouldn't have made the bet if I thought you could do it, by the way.

[Speaker 2]
$70.

[Speaker 1]
Oh, no, no. Anybody, what's the one Stanley missed? I think he missed one or two, I don't know.

No, we got them all. Jungenga, Jungenga, Jungenga.

[Speaker 2]
Yeah, Jungenga. Five of them.

[Speaker 1]
Exactly. The five that always have the same kind of object.

[Speaker 2]
Word, I want that chart from your text, by the way, that's really great.

[Speaker 1]
Yeah, it's in my chart, steal it.

[Speaker 2]
Wait, how much did I get, Word?

[Speaker 1]
Nothing, you didn't get nothing. Here they are. Stanley, I put them in Chinese for you.

Thanks, I don't know how to have the money. Here they are. OK, study for next time, Stanley.

OK, for $0, name the four variable mental functions.

[Speaker 3]
Noting, examining, sleep, and regret. Wow. Oh, God.

I'm paying a pension.

[Speaker 1]
Good job. Did you say that you're trying to get a pension, did you say? I am.

I'm going to, old enough. I am, I'm investing all the money Gesta gives me. OK.

Hey, do you want to invest in Heidong Cafe? Heidong? Heidong?

[Speaker 2]
Yeah. Black Coal.

[Speaker 1]
Black Coal Cafe. We're always welcome for investors. I don't know if that's the kind of, I was looking for a positive return.

[Speaker 2]
Yeah, there's no positive return from helping your Lama, no.

[Speaker 1]
Namche Yongju. Yeah, I was looking for, what do you say? Yeah, oh, che, right?

You want the Yongju without the Namche. Yeah, OK, yeah, I want all Yongju. OK, what's it in Tibetan, Sugeng?

[Speaker 3]
Toppa, chupa, ni, gyupa.

[Speaker 1]
Good, perfect. How much money was that one worth? Zero.

Zero. Too easy. OK.

[Speaker 2]
You must have come from Wall Street.

[Speaker 1]
Last life, not this one. OK, explain the difference between the following words. Takshi, dokche, dokche and takchi.

And give examples of reference to the pen.

[Speaker 2]
The raw data, the part, the imputation and the result.

[Speaker 1]
OK, which one's which? Beautiful question, by the way, beautiful question. Thanks, Tianle.

Yeah, raw data, perfect. Dokche. Parts of the pen, like the speaking, colouring, stuff like that.

[Speaker 3]
The mind.

[Speaker 2]
The mental image.

[Speaker 3]
The mind putting the parts together.

[Speaker 1]
And Sugeng's right. And Venerable Utpala, dokche is the image, what comes out of the mind. And takchi, Stanley?

It's the pen. OK, you've got to say when, though, just to make it clear, because they're all the pen.

[Speaker 2]
The results of the takchi and the dokche.

[Speaker 1]
Yeah, exactly. Perfect, dokchi plus dokche equals takchu. Yay, that's it.

We did it. No money. I found the Chinese too.

[Speaker 2]
Oh, I have been looking. Cool.

[Speaker 1]
Yeah. Wow. By the way, word, dokche is a B-T-A-G-S.

Oh, you got it correctly there. OK. I think you didn't have it correctly above.

Oh, yeah, I didn't. I forgot the S. It's not correct in the question.

Yeah, OK. OK, that's it.

[Speaker 2]
Thank you, Lord. Thank you. This didn't work.

Look at she, Stanley. We cannot hear you, Krishna. It's because you're muted.

[Speaker 1]
That question is one of the most important questions you should ever have. You guys should all know those three. OK, dokche, takchu.

What's the third one? Takchu. It's extremely useful for explaining the pen.

It's extremely useful. And it's not that clear in a lot of scriptures. There's only a few authors who can explain it.

All right, here we go. I looked up that thing in the scan you asked for. I don't remember.

It says, oh, yeah. What's it say? It's tete.

It says that in the. I think it's Kelte, you know. Because look, up above it says Kelte Tsoa Dena, right?

And then this should be the same, Kelte Dungyal Dena. You see? I have it right here.

Do you want to look? No, I believe you, but I'm saying the guy who carded it must have made a mistake. I think so.

Oh, carding made a mistake. OK, yeah. Because look, up above it says Kelte Dewa Dena, right?

Then it says Kelte Dungyal Dena, OK? And it makes sense. Unless somehow dete is, it means the same as I said above or something.

Right, that thing I mentioned above, yeah. Yeah, so that's possible. OK, here we go.

Thanks for checking that word. KUN MED DE OK, DE LA BDAG TU NI, SBYOR BA'I PHYIR NA KUN ZHI YOD And we translated this already in the Golden Key. And we named KUN ZHI, or the refrigerator, we named it foundation because of the connection to holding this as the self, OK?

Because of the connection to holding this as a self, OK? Yeah, yeah. Now, you're going to read, and you want to choose someone to torture you?

No, I can do that myself, but Ben Kramer can check my Tibetan. Yay!

[Speaker 2]
We'll see.

[Speaker 1]
OK. OK, cool. So this is an explanation of why we call KUN ZHI, KUN ZHI, OK?

Which means alaya, alaya, the foundation of everything, right? Alaya. So I would start with the second half of the sentence, OK?

NYE NYID, which is what? Afflicted mind, negative consciousness. KUN ZHI is the YOD that NYE NYID taught us as dark.

Afflicted consciousness is... No, KUN ZHI is the YOD. Oh, KUN ZHI is the YOD?

Yeah, KUN ZHI is the YOD. Right, oh yeah, well yeah. Foundation consciousness is the object that afflicted consciousness sees and thinks it's the self.

As a self-existent me. Yeah, good. Which is where all the trouble comes from.

And therefore it's called all foundation. You see what I mean? All the trouble in the world comes from that, so it's all foundation.

So actually both names of number seven and number eight are kind of negative, aren't they? KUN ZHI, at which part of the KUN ZHI does the negative part of your mind view? NAM DRIN GYI.

The ripened part, the RTEN. As opposed to? The BRTEN.

[Speaker 2]
Yeah, exactly.

[Speaker 1]
Which is the? Unripened seeds. Yeah, okay, good.

Then the point is that Tsongkhapa's root text is not very easy to read. Because our guy has to explain it in almost as in a positive. Everything after STE is explaining everything before STE.

So NYON NYID KYIS DRGYOR BA'I PHYIR We call it KUN ZHI. We call it the foundation of everything. Because NYON NYID draws it to a self.

Yeah, joins it, connects it. Yeah, NYON NYID draws a false connection between this and a self. Okay, good.

How many people have this problem? DRGYOR BA'I PHYIR SEMS CAN Just five of them. Say again?

Five. It says five, but it means all beings in all five realms. Yeah, good.

All the beings in all the realms. Which is an important thing to say because it's going to come later. It's important to say because that means you have KUN ZHI even in the formless realm.

Okay, got it? Okay. Alright.

Is this where we are, by the way? Is this where we stopped? We missed something, handsome.

[Speaker 2]
Yeah, you missed some...

[Speaker 1]
Yeah, I'm sorry. There's a whole section here we didn't cover. We got to go back.

I'm sorry. That's my fault. Okay.

I was wondering.

[Speaker 2]
Yeah, because...

[Speaker 1]
I'm trying to prove why he had to mention it for something that's not going to come if we don't read it. Please start again and Dr. Kramer can check you. Okay.

Okay. Good. Good.

Good. We are in a discussion of why of the three types of feelings KUN ZHI is always... Neutral.

Neutral feeling. Why? Because if it possessed TSORWA DEWA...

If it possessed a good vibe... Yeah, if it possessed a good vibe, then when you have KUN ZHI at the fourth concentration level and up, meaning the formless realm, you would also have TSORWA DEWA at those levels. Sorry, okay?

Right. But you don't, because at this point, we say anesthetized. You are like you're anesthetized.

You can't be happy. You can't be sad. You're just zonked out.

And that's the first problem. If KUN ZHI inherently possessed feelings of happiness, then you would have too much going on in your mind at the top of the form realm and in the formless realm meditations to stay in meditation. It would disturb your mind and you would pop out of meditation.

And also there's a second problem, which is what? You can translate that. Then, hell beings would have good feelings too.

As a numbing of their past actions. As a ripening from what they did before.

[Speaker 2]
Yeah, yeah.

[Speaker 1]
Meaning you could hurt people and go to hell and have pleasure from it. Okay, got it? Yay.

Now, those two prove why KUN ZHI cannot have pleasurable feelings. Now he's going to prove that KUN ZHI cannot have bad feelings. Painful feelings, okay?

And I want to read it. If KUN ZHI had painful feelings, then... Please read.

Oh, okay, yeah. Okay. Okay.

I bet, by the way, I bet DE STE is a Chone County word for Kelte. Okay, I'm just feeling like that. Okay.

If KUN ZHI had feelings of pain, then you could get a maturation, MIM PA, of pain from SON NAM and MI YOD BA'I LAS. You could, from virtue and from variable, or wait, no, things that are definitive, things that don't move. Yeah, these are special kinds of karma, okay?

We had them in Sugeng's text. Yeah, DGE BA, good karma, can be divided into two. So this SON NAM is not the general word SON NAM.

This word is SON NAM as a subset of DGE BA, and MI YOD BA'I LAS as a subset of DGE BA. What's the difference? Oh, things that ripe, things that can be definitively ripe as good karma, and things that can change and not ripen as good karma?

It's by KAM, it's by KAM.

[Speaker 3]
The SON NAM for the ... I forgot the term, what do you call that?

[Speaker 1]
DU KAM.

[Speaker 3]
DU KAM, and then the MI YOD BA'I is for the SUG. SUG and SUG MI. Yeah, SUG MI KAM.

[Speaker 1]
Good, nice. Okay, Word? So when you make good karma that's going to ripen in the desire realm, we call it SON NAM in this use of the word.

Geshe-la, I found DETE in the Great Dictionary. Oh, you did? Yeah.

Does it mean Kelte? It's similar, it means ONTE. Oh, nice, nice, nice.

Yay, Word. Yeah. ONTE, right?

Yeah. Okay, we're not going to change it, but just to remember. Good, great, great, great.

Does it say it's a local word or anything? It says it's an archaic, a NING. Oh, it's NING PO, okay.

It's archaic, okay. Okay, good. If you could have pain in KUN ZHI, if KUN ZHI could be of the nature of pain, then when you collected good karma to create pleasure in the desire realm, or when you collected good karma which was invariably unshifting and always took you to the former formless realm, then those two kinds of karma which always produce pleasure would instead produce pain, because KUN ZHI is also a projection of SON NAM and MI YOD BA'I LAS.

Okay, got it? Okay, good. Also, then in the SUG ME, in a place like the SUG ME, you would have SO BA DU BA.

You would have feelings of torment. Good, nice, nice. That would have to be a level.

SON YOD means it would have to be a level where you could have that kind of feeling. Now, the RGYAL CHE, I want to read it two different ways. I think he meant it to be read alternately, two different ways.

One way, there'd be too many feelings running around in the three realms. You'd have pain in the higher realms and you would have pleasure in the lower realms, because those people have KUN ZHIS. That's the first problem.

The second reading of RGYAL CHE, which is not uncommon, would be there's a lot of problems with that idea. There's a lot of problems with that idea. So you can see how you twist the English to fit it.

Here we go. Who's checking? Ben can be the official checker.

Yeah, why do we call the ripened part the refrigerator? Why do we call it KUN ZHI? Then this is what we already covered because Geshe-la started on the wrong sentence.

Okay. Yeah, let's start here now. DE LTA BU Read?

Wait. Please, yeah. DE LTA BU NA MIN GYI CHA DE DU GANG BAR DU Beautiful.

GUG CING YIN DOG CHEN NA Yeah. Okay, so he's restricting his question. Somebody's going to ask him a question.

He says, I'm not talking about the seat now. I'm not talking about the coming seat. I want to talk about the refrigerator.

The part that is holding the seat. DU GANG BAR DU Up till what time does it JUM DOG? Does it reverse?

Well, JUM DOG is an idiom, okay? And it means operate. It means engage and disengage.

Oh, I see. Engage, disengage. It's like CI YANG, RING TUNG.

[Speaker 2]
Right.

[Speaker 1]
So, up until what time, up until what point does KUN ZHI do its thing? All right, and here's the answer. And this is from our Golden Key.

It's so much easier to have the root text already available. KUN ZHI continues on. And it's going to be interesting.

What's going to be interesting? What am I about to say? I said it's lucky we have it all translated.

To see if there's any differences between them.

[Speaker 2]
Yeah, yeah, yeah.

[Speaker 1]
If we read Tsongkhapa's own commentary to his own poetry, is the translation we made based on the interpretation of Fearless Blade going to hold up for Tsongkhapa's auto-commentary? I feel like it is. I've been comparing the texts, and it seems like he got a direct teaching.

His book is written from the auto-commentary. Yeah, and I fully concur with you, which is unusual. I think you're exactly right.

I think you've said it very well. Lek Tso, Lek Tso. I believe Fearless Blade's interpretation of the root text is going to hold up under the auto-commentary.

So it continues in an unbroken stream. What's it, word? And be specific.

It is the kunshi itself, even if— What is part of the kunshi? Well, no, it's nyoni. Nyoni continues in an unbroken stream, they're saying.

I don't think so. Does nyoni cut off or not when you reach nirvana or dak-sapa? No, he— By the way, each section is going to have a question at the end of it, by the next section.

[Speaker 2]
Oh, yeah.

[Speaker 1]
What was his last question? How long does the ripened part operate for? Good, yeah.

How long does the ripened part, the refrigerator part that holds the seeds, how long does it do its thing? Does it ever stop? And we say, it, the ripened part of kunshi, okay, continues in an unbroken stream until there's nothing left over and up to the abdomen team, okay?

Yeah, okay. All right, please read, and who's going to check you? Pick somebody new.

Sugeng! Picture's there. Sure.

Okay. Nice. Good.

All right, let's start at the end. Okay. It continues gyun-mi che.

In an unbroken stream. Yeah, until—Lun, now we can go to the first part of the sentence. If you're in the Taekman side— Yes.

Until you reach nirvana without remainder. According to the lower schools, okay? And the higher schools would say, up until you reach— The abdomen time concentration.

Yeah, which is pretty much the state of mind of a Buddha, okay? And at that point, it docks. It stops.

It stops, good. There's the dock and there's the juk. All right.

Please read. Okay. Yeah, now Tsongkhapa pulls out an incredibly difficult two lines, okay?

These are incredibly difficult two lines, okay? And if you don't have a commentary, there's no way you could read them, okay? So guess what we're going to do?

Get a commentary. We're going to go read Sthiramati, okay? Let's look at the words of the Impossible Quotation first, okay?

Just give us the words. Yeah, I want to say a cryptic verse. Let me see.

Yeah, cryptic. Crypticize us. And then the book says, the seeds of karma hold the two.

Good. Yeah, the seeds of karma of the two holdings, seeds of karma again, along with the first. Thanks a lot, Tsongkhapa.

Genla, is the ki and the yi, are they destructives, or are they just going to the next line? They are possessives, and they are... You got to read the commentary.

Don't even ask me. Okay. By the way, we got two more lines of the quotation.

Okay. Go ahead. Other than that, the ripened part fades.

Yeah. And then that is... Go ahead.

Sorry, sorry. No, go ahead. And then the ripened...

And that's how the ripened part develops. Yeah, and it totally doesn't make any sense, okay? So, if we go to the Tengyur, it's in the common...

Sorry, it's in the 30 verses, which is pretty much the mother text of the Mind-Only School, okay? So, you know, Asanga is always credited with the Mind-Only School, but really Vasubandhu, his brother, his half-brother was a big, big part of it. And here's the quotation.

Now, the first thing to do when you have a quotation which doesn't make any sense at all, is to... Look it up? Yeah, make sure the guy didn't misquote it.

Okay? Okay. But since the guy is...

Jason Kappa. Jason Kappa, he's probably not going to mess up the quotation. And in fact, he didn't, okay?

Wait, now my Yi... Yi for Yi. Yeah, here's a difference here, right?

Tengyur says... Tengyur... Tengyur says Yi, right?

Yep. Okay. All right, that's about the only difference, can we say?

I don't even think so.

[Speaker 2]
That'd be a carving here. Can't be Jason Kappa.

[Speaker 1]
Well, don't forget, they were still discussing which translation would be used. Yeah, okay. And if Tsongkhapa was of the opinion that Buddha had chosen the wrong translation, he would ignore that translation and put in his own.

All right. Okay, now, there's a nice commentary to the 30 verses by Lopanlota, which is sthira-mati, which means stable-minded, okay? Or, you know, firm mind.

And he wrote the bhasha, which means commentary to the 30 verses. And we're going to start our detour here. Okay.

I'm going to make it easier for you. Oops. Okay, go ahead and read this part, and I'm going to work on this, and Kramer's going to check you, okay?

Okay.

[Speaker 2]
Sugeng? Sugeng, okay.

[Speaker 1]
Should I start from top? Yeah? Yes, please.

We're going to start our detour here. By the way, why do I call it a detour?

[Speaker 3]
Because we are going to spend quite a fair bit of time here.

[Speaker 1]
Yeah, yeah, yeah. It's going to take us some time to unravel this one, okay? Yay.

Thanks. Okay, good. Okay.

Okay, good. He raises a question. Sthiramati raises a question, which means he thinks Vasubandhu wants to raise a question, which is, SEMS SDI LA I'm going to say it and you translate, okay?

Yes, sir. Here we go. SEMS SDI LA KUN ZHIG RGAG NA MA'ONG BA NA JI LTAR TZAM BYAR SEMS SDI LA KUN ZHIG RGAG NA MA'ONG BA LA NYING TZAM JI LTAR BYAR In this life, Good.

KUN ZHIG RGAG NA the kunzhi stops. MA'ONG BA LA JI LTAR TZAM BYAR If the kunzhi stopped, then in the future you would get another life. Yeah, how can you cross over into the next life if your mind stops?

What crosses over? Okay, this is where the discussion starts, okay? This is where the discussion starts.

Why did the discussion go there? We were talking about how long does kunzhi last, okay? And you know, oh, it lasts until you reach nirvana according to the lower Hinayana, or it lasts up until the time you reach Buddhahood according to the Mahayana.

So kappa throws in a different question. Does it ever stop between births? Does it ever stop between births?

Because isn't that an interesting question? And we're going to go now to, basically to Vasubandhu. And he says, let's answer this question.

JI LTAR TZAM BYAR means how can you make the crossing into a new life, right? It's sometimes called nyingtsam jangwa, okay? And in order to answer this question, tsam byar, in order to answer this question, we get the next verse.

What's interesting about the next verse, word? It's the verse that we're talking about. But it's different.

No, I'm talking about the spelling. Oh, he says kyang. The Yi.

Yeah, so kappa's following Sthiramati, not Vasubandhu. Okay, that's interesting, okay? It means it's questionable.

Okay, this Yi, okay? Oops. Okay.

This is our question. Okay, let's read this part, okay? Okay.

And Mr. Segei is checking, okay.

[Speaker 3]
Definitely.

[Speaker 1]
Okay, good. Okay, good. Good deeds for desire realm results in the future life, and bad deeds for desire realm results in the future life, because form and formless realm don't have bad deed results, okay?

And those special karmas which create the good feelings in the form and formless realm, which is called myo-wa because it can never be diverted to a lower birth, okay? LAS DE These movements of the mind engage when you do these good or bad deeds. We call them LAS.

Karma. Yeah, and what's that karma do? Well, LAS DE, that karma manifests...

SNGON PA GRUB PA your MA'ONG BA'I LUS. What's that mean? Your future body.

Yeah, good. KUN SHING RNAM PAR BSHAD PA LA These are... This karma can also be called BAG CHAGS, LAS KYI BAG CHAGS, okay?

Karma seed. Where do they stay? KUN SHING RNAM PAR BSHAD PA LA Foundation consciousness.

Yeah, they stay in foundation consciousness, okay? And NUS PA SKYES PA'I GANG YIN PA DE They are the entity which has the power to create the body, okay? In the next life, okay?

Born you. Good. Now, we had this very confusing ZIN NYID KYIS, okay?

He just glossed LAS KYI BAG CHAGS, okay? He just glossed LAS KYI BAG CHAGS, okay? Don't forget, he's writing a commentary also.

I can't hold it, so I'm going to make it bigger. Now, he's going to explain ZIN NYID, which is very confusing. LAS KYI BAG CHAGS part is easy, right?

The seeds of karma. But what the hell is the two holders? What the hell is the two holders?

He says, oh, don't worry. I'll tell you. Go ahead.

ZIN PA NYID SONG SONG BAR ZIN PA TANG ZIN PAR ZIN PAO Yeah, this goes back to Ben Kramer, to the Vajrayogini vines. How so? SONG and ZIN, the object that holds the outside objects and holds to be self-existent, holds the self.

Yeah, so now you're talking about a ZIN of SONG and a ZIN of ZIN.

[Speaker 2]
Yeah.

[Speaker 1]
Okay, that's the confusion here. You're talking about a ZIN of ZIN and you're talking about a ZIN of SONG, okay? What's that mean?

Your mind is holding SONG, SONG. The outer objects. Yeah, yeah.

Anything which isn't mental. And then it's also ZIN PA NYID ZIN. Holders, yourself.

Yeah, it's aware of your own awareness, okay? It's aware of your consciousnesses, your six consciousnesses, okay? Cool?

So for some reason, Vasubandhu, in his mother book on the Mind-Only School, wants to separate out the karmic seeds for perception of perception and the karmic seeds for perception of things which are other stuff, okay? Cool? Objects.

Okay. Why he's doing that, we'll find out, all right? Here we go.

Well, you tell me, actually. I don't know. What's the question we're trying to answer with this verse?

Trying to answer how long does the kunshi operate for? Nope, it's a more specific question about NING TZAM ZHOR BA. Well, yeah.

How do you take a future birth? Does the kunshi stop in between lives? Good, yeah.

Does it cease operation? And does it come back into operation? Okay, I understand.

If I reach nirvana, my kunshi stops. I understand. And I understand that if I reach Buddhahood, my kunshi stops.

I'm okay with that. By the way, it has to stop because otherwise my yin-yin would think it was myself, self-existently, and I wouldn't get to nirvana. Okay?

But what happens between births? What happens to my kunshi between births? Okay?

And somehow it's important to answer that question with saying, look, there's two kinds of karmic seeds. One keeps things going and one keeps the perception of things going. Got it?

That's important for answering the question of what happens to kunshi during the interruption between lifetimes. Cool? Yes.

Now here's a very tough sentence. Here we go. Keep going?

Oh. Yeah. I can't see the bottom of the screen.

Thank you. Okay. Good.

I'm going to break this down. Okay. Here we go here.

Now, in this school, where do suwas stay? Where do... They stay in the ripened part of the kunshi.

Where does blue stay in this school? Yeah. Wang and Chun are the objects of the ripened part of the kunshi, right?

Hey, word. You want to make $300 right here, right now? Yes.

Okay. What are the three objects which kunshi looks at? Wang, Chun, bhakchak.

Ah, but I want to know why bhakchak. Oh. It's obvious that kunshi looks at trees and buildings and stuff outside, okay?

[Speaker 2]
Yeah.

[Speaker 1]
And it's obvious that kunshi is watching the instruments of perception. The eye, the ear, the nose. Okay, that's okay.

That part's okay. And kunshi, you know, and if we understand kunshi, we understand that those things are not really outside. They are being watched in the inside.

But why are the seeds included in the objects of perception of kunshi? Because they are the thing that create the objects and the perception just like this. Yeah, thank you.

You have earned $400. Okay. That's a $400 question to a $300 answer.

Now, we got to make sure the banker is here. Who's the banker in this case?

[Speaker 2]
Geshe-la, don't worry.

[Speaker 1]
Venerable Jimmy and I, we are both taking checks. We're working together, okay? Don't get nervous.

We're working together. Okay, you gave a $400 answer to a $300 question. Excellent answer.

[Speaker 2]
Okay.

[Speaker 1]
Now, why did I ask you that question? I don't remember. No, just kidding.

KUN NA means RANG YOD PA'I GNAS PA'I GSUNG BA YOD PAR LHAG PA CHAGS PA NI KUN NA means especially. RNAM PAR BSHAD PA LAS KUN NA RANG YOD PA'I Oh, sorry, isolated from, separate from. Separate from consciousness.

We hold it. We hold that. We hold that, the blue, and even our eye are separate from our mind.

Outside, for example. That's what it means to hold something held. That's what it means to holding something held.

Something held means object of perception. GSUNG BA here means YOD. GSUNG BA here means outside YOD.

If you think that there's a blue that you are seeing, which is not inside your own mind, and if you believe that, LHAG PA CHAGS PA, that's what we mean when we say you are holding to an object. You are holding to something held, means you are misunderstanding the blue. Okay, got it?

All right, here's the next one. TAE YANG RNAM PAR BSHAD PA'I THOG SHING RNAM PAR BSHAD PA'I DZIN PAR NEPA KHANG YIN PA THANG DZIN PA'I DZIN PA'O Yeah, and I would say this is almost a kind of wisdom, okay? When your mind figures it out, that it's watching a blue, which is ripening inside the refrigerator, then we can say that the mind is holding the mind, meaning the mind is understanding itself for the first time.

Cool? Okay, yeah. All right, not easy.

By the way, all of this is supposed to answer the question, does the kung qi stop between birth? Between birth. Yeah, okay, good.

Okay, here we go. Please read. YUN CHUNG BA'I DZIN PAR THANG CHUNG BA'I DZIN PA'I THAG PA'I MA YONG PA'I THE RIG GYI TSUNG BA THANG DZIN PA'I DZIN PA CHUNG BA'I SAB PA NYID DZIN PA NYID KYI PHAG CHAGS SO Okay, good.

So now, now having clarified what DZIN PA NYID means, right? Here in the root, in the verse of Vasubandhu, we can go on to the second line, which is BHAG CHAGS. And we're meant to read across the lines, okay?

DZIN NYID KYI BHAG CHAGS DZIN NYID KYI BHAG CHAGS LAS KYI BHAG CHAGS DZIN NYID KYI BHAG CHAGS So now you've got two kinds of perceptions. Why? One is misunderstanding what is part of its own mind, which means objects, or how it's holding.

And the other is understanding what it's perceiving, which is called DZIN PA'I DZIN PA. And both of those, misunderstanding the blue, and finally understanding what your mind is doing, they are both coming from? KUN ZHI Their own BHAG CHAGS.

KUN ZHI itself is coming from BHAG CHAGS and KUN ZHI. Which is weird. KUN ZHI itself is coming from karmic seeds and KUN ZHI.

And by the way, there's two kinds of KUN ZHI coming from the karmic seeds and KUN ZHI. One kind of KUN ZHI that's coming from the karmic seeds and KUN ZHI is misunderstanding what it sees, ZUN. And the other is finally understanding what's the seer doing, DZIN.

DZIN, ZUN BA'I DZIN PA and ZIN PA'I DZIN PA. Okay, got it? And both of those states of mind come from BHAG CHAGS.

They are projected from karmic seeds. Whether your KUN ZHI is understanding what's happening, that the blue is not outside, or whether your KUN ZHI is finally understanding what it's doing, both of those feelings about the world are coming from seeds in the KUN ZHI before. Okay, got it?

Now, you tie it up to answering our question. You tie it up to answering our question. If Nick tells me we have to go home now, halfway through this quotation, I want words to explain, what the hell, is that going to help us with the NING TZAM DBYOR BA question?

What happens between births? I'll give you a clue. I'll give you a clue.

Okay, here's a clue. He just said, when KUN ZHI misunderstands blue, that's a projection from previous karmic seeds. Then he said, when KUN ZHI finally figures out why it's holding blue, that's also a projection from karmic seeds.

So don't go asking me this question of whether KUN ZHI is going to stop between births. Right. Okay.

Because KUN ZHI was always projected by BAG CHAGS. Yeah. If there's any BAG CHAGS left in KUN ZHI in the last moment of your life, they're just going to do what they've been doing your whole life already.

Yeah, there's no reason they would stop. KUN ZHI should stop. Yeah.

Why are you asking me this question? The reason you can perceive me to ask you a question is that seeds in your mind early in your life projected the mind that you're asking the question with. Don't go asking me this stupid question, what's going to happen after I die.

Your mind was always projected by seeds from the past. Okay, got it?

[Speaker 2]
Yep.

[Speaker 1]
Whoa. Okay. And we'll wrap it up next time.

I had to work on your text. I just want you to know. You should split the $400 with me.

Give me $4. You keep $396.

[Speaker 2]
Geshe-la, misunderstanding is not a function of the Nyuni.

[Speaker 1]
Oh, dang. I was afraid someone was going to notice that. Let's talk about it next time.

Misunderstanding is not a function of Nyuni? Not a function of KUN ZHI.

[Speaker 2]
Yeah.

[Speaker 1]
Oh, not a function of KUN ZHI. Oh, yeah. Ooh.

Uh-oh. Let's stop there, Nick. Get me away from Upala.

On that note. Yay. Word.

[Speaker 2]
Woo-hoo! Okay. Thank you, Geshe-la.

Thank you, Word.