Вордсмит — Книга 2: Трудные места школы «Ум только», занятие 14

[Speaker 1]
Okay, homework, it's going to be relatively short and relatively painless.

[Speaker 2]
Yay!

[Speaker 1]
Yeah, I learned many terms ago not to go too hard on these things. Okay, question one, how do the seeds of the two holders relate to the seeds of karma? These are technical terms, maybe I should put quotes around them.

Double quotes or single quotes, Venerable Paula?

[Speaker 2]
Well, if you're quoting something, then it would be double quotes. If you're just using a term to highlight it, it's single quotes.

[Speaker 1]
Okay, yeah, exactly. I had this argument with somebody and on the internet it said it was only single quote for when it was within a quote, and I'm like, no, it's not.

[Speaker 2]
It is true that it is there, but it's not the only time it's used.

[Speaker 1]
Um, that was resolved in Strunk v. White in 1954. What's the answer?

[Speaker 2]
The first one creates the mind, the second one creates the body.

[Speaker 1]
How do they relate? They're all in the kunji. The relationship of the location.

[Speaker 2]
The seeds for mind provides the contributing factor for the seeds for body?

[Speaker 1]
That's exactly right. But, uh, it's called, but why is it to say the seeds of karma here? Lekibakcha.

[Speaker 2]
Why does it say, I don't know.

[Speaker 1]
I don't know either, but those are the ones that are the seeds of the body.

[Speaker 2]
Right.

[Speaker 1]
Yeah. Say again, Stanley, I couldn't hear you.

[Speaker 2]
Oh, I said maybe.

[Speaker 1]
I can't hear Stanley, but whatever he's saying is awesome, I'm sure. With that hair, you can't go wrong. The two that hold to the subject and object create the seeds of action, which go on to create the body.

That's from our famous poem by Master Vasubandhu. Okay. Uh, name the two reasons, name two reasons that the foundation consciousness must be neutral.

[Speaker 2]
Because apparently it's impossible for an un-neutral kunshi to hold a positive or negative expression of a karma and remain neutral.

[Speaker 1]
Because?

[Speaker 2]
I don't know.

[Speaker 1]
If it was negative at some point, it would always be negative. Or like, if something tasted bad, it would then always be bad. And the inverse?

Certainly. If something were good, it would always be good. Or if you were happy, you would just always be happy.

Yay. Otherwise, when a good thing occurred, it would go on forever as good. And when a bad thing occurred, it would go on forever as bad.

[Speaker 2]
Yeah, that's not really a good logical statement because it doesn't prove a thing.

[Speaker 1]
Nothing proves anything. Arjun Varshan told us that. Okay.

I have no position. Nei Mei. I don't know how you get a poop if you don't take a position.

It's good that you don't want to know. What is a consequence if foundation consciousness is not neutral? Another one, I guess.

Yeah, kind of. Yeah, I mean, the last one, I was deciding whether reason or consequence. I mean, it was his reason, but it was a consequence.

But anyway, I guess, yeah. What is another consequence? We had that in the class.

Jaru knows from his past lives of being a Sankhapian.

[Speaker 2]
If it was always virtuous, then it could always produce another virtuous seed. And we just had that, Venerable Chen. Yeah.

Oh, I'm sorry. I just woke up. I just heard it.

Well, it will stop if it's not neutral.

[Speaker 1]
Say again, Stanley.

[Speaker 2]
If it's not neutral, it will be interrupted or it will stop somehow, sometime.

[Speaker 1]
No, but nice try.

[Speaker 2]
Okay.

[Speaker 1]
It would have to be that way forever? That's basically the last one. It was right at the end of class.

I don't know.

[Speaker 2]
So problems are infinite?

[Speaker 1]
No. No, they are anyway. People who cut their root of virtue would still have virtuous states of mind left over.

We had it right at the end of class. Yeah, yeah. Yeah.

Because yeah, Papa says, furthermore, and by the way. The virtue root phrase was coming to my mind, but I couldn't formulate a complete thought. Oh, that's another issue.

All your lives. The string of all your past lives. Yeah, all your lifetimes.

[Speaker 2]
For the rest of my life. Until, yeah. Without pain.

[Speaker 1]
In an unbroken.

[Speaker 2]
In the string of my future life.

[Speaker 1]
So between, I think Venerable Chunzom and Nick got it, if you combine those answers. In an unbroken stream for the rest of your life. Good.

And Nick, here's your time to redeem yourself. Hey, cutting the roots of your virtue.

[Speaker 2]
Yeah.

[Speaker 1]
Cutting your root of virtue, right? Your karmic virtue storehouse. Good karma bank account.

[Speaker 2]
Bank account. I like that explanation.

[Speaker 1]
That's Geshe-la's. I stole it. Yay.

Yay, you didn't even pay me. Okay, here we go. Thanks, Ward.

[Speaker 2]
You're welcome.

[Speaker 1]
Yeah, good homework, by the way. Here we go. Where were we?

Dick, Dick. Did you saw she? Oh, no, we didn't.

I was waiting for. Thanks for reminding me. Okay, let's just session.

Okay.

[Speaker 2]
You know.

[Speaker 1]
Okay. Yeah. Got it.

All right. Words gonna read and who's gonna check him? You want to choose one?

Sure. Rebecca looks like she's all about checking me. Yay.

Okay. I feel nervous. Okay.

I'm going to say, nam par min pa trikpa lung pa tu ma tan pa. nam par min pa she kya shre na. good.

Don't forget you guys that the discussion we've been having is, could the basis part of kunshi, the part which holds the seeds, the refrigerator, is it karmically active or not? Is it neutral? or could it be a good karma and a bad karma?

And the basic response is, it has to be neutral because word. Because if it, I mean, if it wasn't neutral, then it couldn't take on the stink of fish or the perfume. Yeah, if the sweater already had a strong smell, it couldn't get a fish smell on it or a perfume smell on it.

So like wool is a nice neutral smell and then you can spray perfume on it or you can spray your dinner on it and it'll smell like fish for a couple of days. So, yeah. Then our author, his name, it's copper, is, you know, he's quoting somebody to prove his point.

And he says, ,'Chi Chi, why is it that the maturation of good and bad karmas has to be karmically neutral?' Okay, why does it have to be a maturation, which is A, karmically neutral, and B, word? Does not make an obstacle. Yeah, it doesn't create an obstacle for us.

By the way, the quotation is continuing here. Rebecca, you want to keep going? Pitar ma drip lung dzul ma tenpa.

Ndi ni gewa thang mi gewa thang gelwa me the. Gewa thang mi gewa ni pensun mi tsun no. Nampar minpa yang gewa thang mi gewa gelwa nger na mi kun ne nung mong pa lokpar min gyoro.

De te we na nampar minpe nampar sipa ni ma drip lung dzul ma tenpa ni to sheso. Nice, okay. De tar ma drip la lung dzul ma tenpa.

What's the la mean, word, for $20? It's neutral, but does that neutrality doesn't cause an obstacle to you? Nope.

Okay, cancel. Is neutral in the sense of being non-obstacular? Cancel, cancel, cancel, cancel.

It means done here. Oh, really? Cool, okay.

Yeah, and you got to get used to that. That's an idiom for ma drip lung dzul ma tenpa, okay? Yeah, yeah.

Ma drip and lung dzul ma tenpa. Okay, it's both karmically neutral and it doesn't create an obstacle, okay? Yeah, thank you.

Now. We're getting an issue with the Spanish just leading the English channel. Okay.

[Speaker 3]
Yeah.

[Speaker 1]
Yeah, es problema. Okay, now, if something's lung ma tenpa, if something's karmically neutral, then that doesn't create a gyelwa with later becoming gyelwa or mi gyelwa. Yeah, it doesn't create a contradictory state.

Yeah, but the gyelwa and mi gyelwa themselves are pens in mitten. They are mutually exclusive. Yeah, which applies to planting one, planting both at the same time in the same place in the kunshi, and also applies to if kunshi were gyelwa or mi gyelwa, it would be gyelwa with the other one.

You see what I mean?

[Speaker 2]
Yay.

[Speaker 1]
Okay, if the number minpa, meaning if the raibendu part of the... Kunshi. Kunshi, okay, because we're not talking about karmic cesia.

That discussion comes later. We're talking about the box in the mind called the refrigerator. If the kunshi, as a result, could be karmically active, virtue or non-virtue, then nyonmongs would lopa min gyur.

Would not stop. Yeah, for the same reason that we already talked about, right?

[Speaker 2]
Yeah.

[Speaker 1]
If you insist that negative states of mind can still create negative states of mind, well, yes, that's possible, but it could never stop then. There are not, therefore, the number minpi, number shepa, the raibendu consciousness, part of kunshi, is madrep lunma ten, where the key word here is nyi. Yeah.

Is only, exclusively, just. Yay, perfect. Yeah, can only be karmically neutral.

Yay. And here's the quotation. It's by Arya Sangha.

Ooh. It's from the Mahayana Sangha.

[Speaker 2]
Of course.

[Speaker 1]
And here's the whole quotation, okay? I think it's here. Yeah, here it is.

It stops here, right? By the way, you guys have no idea how fantastic it is that we have John Brady's project to easily look up these quotations. And I think we should thank all the gold clubs around the world, the jade clubs, all the other club clubs.

And I think we should thank Mr. Brady, Mr. Tripathi, Mr. Wallman, Christina Kasica, Vimala, all these guys working so hard. And we should thank DCI, Seiji, because for 12 years, it's been one of the main sponsors of the input project, but very quietly. So the next time you see Seiji, you should thank him.

All right. 10% of their gross profits for 12 years. All right.

Let's go. Who's going to check here? It's Adam, yay!

Okay. YANG THET DU SU RNAM PAR MIN PA'I RNAM PAR ZHES PA'I YUN CHE PA NI NGIN TZAM ZHOR WA MA THO PA SHEN THU NGUN PAR ZHES PA ME PE CHER CHE NJUNG WE NAM MIN CHI SUI PAR DU ZHUG GU PA GYIN PE CHER MA SHI PAR DU NJUNG GU MA LA MIK LA SO PA NI MA SHI'I HONG DU YANG ROL PA THONG BA'I CHER DE DAG NAM MIN SEMS NI PA MA YIN NO Okay. All right, good.

THET DU SU means, again, in the Mahayana Sangraha of Master Asanga, okay? There is a reference, okay? The SHES is a reference.

It doesn't happen to be a direct quotation, okay? And it's interesting that they've made the same mistake in the spelling. Yeah.

NGIN TZAM ZHOR BA Okay, so let's read from the beginning. In the Mahayana Sangraha of Asanga, it says the RIGS DPA'I MDOD consciousness, which means basic kunshi, the refrigerator kunshi, YUN CHE PA Cuts. It does stop.

It does discontinue. When? NGIN TZAM ZHOR BA When you cross into a new life.

Yeah, and it doesn't manifest, okay? In Lumbar Drupa, meaning word that the discontinuation doesn't manifest, okay?

[Speaker 2]
Right.

[Speaker 1]
On other occasions. So I had difficulty reading it. The discontinuation doesn't manifest on other occasions, okay?

And therefore, BYUNG BA'I NAM YIN GZE'I TSOR BA'I BAR DU GZUGS DGOS PA YIN PA'I PHYIR It seems to be in operation the whole time that you're alive. Yeah. Given that, given that reference, okay?

Oh, really? Yeah, this DZUNG BA refers to the reference. Given that reference, we can say that the RIGS DPA'I MDOD kunshi continues, must continue in a stream as long as you live, okay?

Therefore, IT MA ZHIG PAR DU BYUNG It doesn't stop when you die. Yeah, it keeps going up until the moment you die. But LA, the MIG, et cetera, can stop before you die.

Yeah, the eyes and the other sense powers can stop before you die. Yeah, we can see that. Therefore, they are not NAM YIN TSE NYID PA'I.

They're not definitive, they're not ripened by definition? They're not ripening? Purely speaking, they are not karmic ripenings, okay?

They are not definitive karmic ripenings. As earlier he said, when I say karmic ripenings, I only mean karmic ripenings that are MA GYUR BUNG MA BSTAN. Yeah, and what he's saying is, I don't consider the ripening of the eye from past karma to be a serious ripening in this case.

I'm talking about your whole mind for your whole life. The eyes and ears, they can come and go throughout your life, right? Why did Geshe-la put PUN here?

I mean, I thought it was just something cute that he did. Because he's saying, he's not referring to tongue lemmas, is he? Nope.

Come on, try harder. You can do it. Okay, well, he said MI GLA SOG PA in the last thing, so it has to do with eyes and seeing.

Yeah, okay.

[Speaker 2]
Because we can see that?

[Speaker 1]
We can see what? We can see that the eyes and the other senses run out before you can die. Yeah, we can see that people lose their eyes before they die.

With our own eyes, get it? Or maybe not. He could have said YOD A CHE.

He could have said YOD A CHE. We can see that people lose their eyesight before they die. Okay, all right.

Moving on. I forgot how to say intertext searching here. I don't remember why I said that.

Okay, let's just keep going. Okay, here we go. Please continue.

KUN LAS TSUL YANG RNAM PAR MIN PA GANG ZHEN NA KUN ZHI RNAM PAR ZHES PA SONG BAR DNAN PA DANG ZHES PA'O ZHEN RDZONG BA THEN NA THEN TU GYUR PA'I RNAM ZHIG KHO NA RNAM YIN NO Good. This is the Abhidharma Samuccaya. Okay, Arya Sangha's mind only is the summary of the Abhidharma.

Okay. And he says, well, what is the number MIN PA here? What is the ripening here?

Well, what part of kunshi ripens, okay? And we say, kunshi number sherpa, the one which is linked with other mental functions is the one that has ripened from karma. Why?

Because the other mental functions is what is always accompanying kunshi. Nope, I'll say it again. So, Kuntu says, well, which part of the kunshi ripens or has ripened?

And the answer is the part that's perceiving, okay? The perceiving part, the aware part of kunshi is the part that has ripened. Because the other part word...

Has not ripened yet. Yeah, it's not ripened yet, it's the seeds, okay? So the implication here is that the ripening, which is neutral, is the perceiving mind, which comes along with its mental functions.

You see what I mean? It's very cool. And that gets into the definition of the ripened part of kunshi as the flow of the six consciousnesses, okay?

All right. Therefore, de na ten du kyepay nam shey kona. It's only the ten part of kunshi, which is a numbing.

Yay. And there's the quotation. Yeah, I mean, try to read this other part.

It's kind of a cute word. Okay, it discusses the four kinds of food. Including hope.

And I like that explanation. He uses it here, okay. Okay, I have good news for you, Mr. Smith. Oh, we're up to ten? We're defining ten? Yeah.

What's this first sentence say? DE DAG GIS BSTEN GYI TSE ZIN TOG We're about to tell you what the definition of the basis part of foundation consciousness is. ZIN, ZIN, ZIN.

Oh, we just did? We just gave you? Yeah.

Yay, we finished the refrigerator. Yay. Which is a huge part of Tsongkhapa's commentary.

It's a major, major part of the commentary. It's like, that marks us as being like a third of the way through or something. You know, if you can finish the box, the refrigerator, then you've really made progress.

Yay, word. Now let's talk about the more sexy subject, which is? Tenpa.

Tenpa. Ooh, STWs. Be careful, it could lead to STWs by the next time.

Especially if they're in the goshi.

[Speaker 2]
Don't kill our homage.

[Speaker 1]
Yeah. So look, he said, you've defined the ribunda part of the refrigerator part of the mind. Can you define the part of the kunshi, which is?

The supported? Yep. The seeds.

Which means the karmic seed, okay? By the way, this is one place where the bolding of the root text occurs before the verse, okay? He seems to do it a few times, because before a lot of verses, he's like, you may ask, what is?

[Speaker 2]
Yeah.

[Speaker 1]
Good. Just so you know that I had a frustrated moment when I was looking for something to bold and it wasn't there, and then I finally realized we had it in the section before. Okay.

He did it for like verse three or something, too. Okay, please read. Start.

Yeah, there's probably more of that line in the next verse, right? Yeah, seems like it, or something. Sorry, I think I'm allergic to the stubborns.

So that which rests upon the basis, foundation consciousness as mental seeds, consists of potentials that are planted upon the foundation of the imprint, by states of mind doing imprinting as they themselves draw to a close. That last line is going to be important. Can you give us some clarification of what it means?

I'll give you an example. Let's say you're lying to somebody. Then what's the moment of the lie, of the lying, when the seed is planted in the mind?

When they hear the lie, understand it, think of it as the truth and go like, oh, I get it. But what does this last line say? When you see yourself doing it?

No, as you complete the lie, okay? With the last breath of the lie, you might just say, I didn't see your money. I didn't see your money, but the seed is planted.

That's the idea. It's this idea that the action comes to a halt, and then the seed comes to a start. It's like that idea of the, what do you call that?

Seesaw? The scales, the plates on the scales, right?

[Speaker 2]
Oh.

[Speaker 1]
You know, here's the action, action, action, action, action, seed, seed, seed, seed, seed, okay? They don't touch? Excuse me?

Yeah, they don't touch. They're impossible, but please don't bring it up. Okay.

All right, here we go. Oh, I missed the word. Utpala really wants to check your pronunciation.

Catherine Yen is waiting desperately to check your pronunciation after that. Okay, good. Thank you.

The Goche means the imprinters. And of the eight kinds of awareness in the mind-only school, these are the other seven. Other than kunshi.

And they plant the potential, nyipa, right? They plant the potential as they gagdala ngun tu chokpa. As it comes to a close, right?

As they come to a close, yeah. So the awareness of yourself lying as it comes to a close, in its last breath, it plants the seed, okay? Cool.

On the goshi, on the imprintable surface, which is the sweater, which is the kunshi ten, right? Right. And those, he talks about seeds of good karma, seeds of bad karma, but he also talks about neutral seeds.

Is there such a thing? Yeah, neutral is like the stuff in the background you don't care about, like 90% of the stuff. Great, great, great answer, great answer.

The karma for background stuff, okay? Now, I was struggling with this shik because I thought it might be related to jig, which is gagdala ngun tu chokpa, approaching its end. But I decided it's just the word A, okay?

It is a potential, okay? All right. Okay, Catherine's turn.

Let's go, Ward. Okay. Good.

Translate. Move over. The collection of six consciousnesses, meaning not the negative consciousness, not the foundation consciousness, by them, good, bad, and neutral can appear.

I know, this chart means all three. Oh, Sumchara, all three of those, they can plant all three of those kinds of seeds. Good, because they themselves can be.

They themselves can be all three of those things. Yeah, good. So, the consciousness of your eye, ear, nose, tongue, body, and thoughts can all create three different kinds of seeds because there can be three different kinds of thoughts, or, you know, three different kinds of perceptions, okay?

Good. All right. Now, what about number seven?

Because didn't you say that the imprinters were the seven? So, what happened to number seven? Here we go.

This is an extremely difficult idea. It has been for me forever. We discussed it in Sugeng's text.

Sugeng, the first link of the Wheel of Life, is a great example of this. Is it good karma, bad karma, or neutral? Neutral.

Yeah, that's so difficult for me, right? It's the source of all pain in the universe, and somehow it's neutral, okay? It's not a bad deed to misunderstand the husband in the kitchen, but it can trigger a bad deed, okay?

I don't know. Here's the same idea, okay? Negative consciousness, along with its accompanying mental functions, can only plant a LUNG MA BSTAN GYI SRAB DANG.

What's that mean? Neutral seed. Yeah, neutral seed.

Why? Because it itself is... Always neutral, in essence.

Yeah, isn't that weird? I just don't... I never got comfortable with that.

But, that's what it... Maybe someday we should look up a discussion on it and see what we think, okay? Please go.

Oh, Catherine, you still there? Can you check on...

[Speaker 3]
Yes, Geshe-la.

[Speaker 1]
All right, wake up, wake up. I know it's late in China. No, it's not.

It's early. Keep going. Okay.

Yeah. Now... How much time we got?

We got time. 14 minutes. To talk about this, I think, is a really important thing.

next paragraph, it would be useful to quickly review the different kinds of factors and causes and results. Okay. So this is part of Stanley's text.

And I'm not going to spend time on it. In fact, let me just read it to you. Okay.

I don't want to slow down your text. And I always forget them. And then I always look them up again.

So here we are. There are six types of causes. CHE RGYU, LHAN GCIG BYUNG BA'I RGYU, KHYANG NYON PA'I RGYU, TSE RGYUN GYI RGYU, KHYUN DROD PA'I RGYU, NAM YIN GYI RGYU.

Okay. This is Abhidharma. Six kinds of causes.

The first is called like a universal cause. Okay. That's a surfer in Indonesia taking a wave doesn't stop the birth of a baby in Sudama.

Yeah. So therefore it contributes to it, right? LHAN GCIG BYUNG BA'I RGYU means like, what do you call, mutual causes.

Okay. KHYANG NYON PA'I RGYU means, you know, if something's been blue, and then it's blue in the next moment, that's like an equal cause. TSE RGYUN GYI RGYU means mind and mental functions support each other.

This one is simultaneous, supposedly. KHYUN DROD PA'I RGYU is, I think, a negative one. And then...

You're not stopping it? I think KHYUN DROD PA'I RGYU is... I think it's negative causes, like anger or something.

Okay. And then NAM YIN GYI RGYU is easy. That's a karmic cause.

Okay. Then there's four classical kinds of factors in the Abhidharma. And RGYU'I KHYEN, DE MA THAG KHYEN, MIG PAS KHYEN, and BDAG PA'I KHYEN.

Okay. RGYU'I KHYEN means anything that acts as a cause. Okay.

DE MA THAG KHYEN means that which causes the thing immediately following. MIG PAS KHYEN means an object which creates a perception of it. And BDAG PA'I KHYEN means a factor included within the human being, like the eye, the physical eye, which acts as a factor for the rise of consciousness, and which is included in the human body.

Okay. That's what BDAG PA'I means here. There's a long explanation of these four factors, if you're interested.

And here's the five results. Okay. RGYU'I KHYEN, DE MA THAG KHYEN, KHYEN PA'I KHYEN PA'I DE BU, NAM MA'I KHYEN DE BU, and PHRA BA'I DE BU.

I'm not going to go through them. KHYEN PA'I KHYEN DE, NAM MA'I KHYEN DE. NAM MA'I is obvious.

Okay. PHRA BA'I DE BU is an Abhidharma idea, that a result of freedom from an undesirable object. RGYU'I KHYEN means the cause and the result have a share of certain characteristics.

Okay. BDAG PA'I DE BU is again one which is included into the sentient being. And KHYEN PA'I KHYEN PA'I DE BU, I don't remember that one.

All right. Why are we talking about these? Your text says, SGO BAR BYAS PA SOGS DANG GOR BYAS SU JI LTAR NGES ZHING NA.

Why are the imprinters, SGO BAR BYAS PA, limited to seven? Okay. This NGES means what?

PHRA NGES. Definitively, or definitely. The number is fixed.

That PHRA means G-R-A-N-G-S, right? Why is the number fixed at seven? Okay.

Then he says, well, the RGYUG SHES NAM and the KUN ZHI MI NI, these two, the RGYUG SHES means the six consciousnesses, and KUN ZHI, these two are PEN CIG DREG PA'I DNGOS POR, I think, and DNGOS POR BDAG TU SBYOR TE. They always occur as mutual cause and effect. Okay, something going on here.

DI LTAR RGYUG PA'I ZHES PA RNAMS KYIS Now this is a new idea, okay, Word? And I'm not totally clear on it yet, okay? But one of the functions of the normal sense consciousness which engage in their objects, right, RGYUG PA'I ZHES PA, is that they sow the old seeds.

They nurture them. Yeah, so I think the concept here is a new one for us, that they keep them going, okay? They keep the old seeds going while they're waiting to ripen, okay?

That's a new idea for us. KUN ZHI SA BON GYI BYA'I BDAG RGYUN BYAS LA But the KUN ZHI is actually part of the seeds or something like that, SA BON GYI BYA'. BDAG RGYUN means a part of the human being, a part of the human being which acts as a factor for the seeds, okay?

For the... SA BON GYI BYA'I means the seed part of the seeds, I guess, okay? BYAS LA SA BON BSAR PA SBYOGS PA'I And this is where the new seeds are planted.

So somehow the other consciousnesses, the six, okay, they provide a function of keeping the old seeds going, okay? And RGYUD KHYEN BYAS PA, they act as that cause factor, okay? That's another kind of the factors.

RGYUD KHYEN, all right? I gave you a definition here of a RGYUD KHYEN, by the way. Where is that?

Yeah, hang on.

[Speaker 2]
Anything which acts as a cause?

[Speaker 1]
I'm not, I've got to check. Oh yeah, he says all five of the causes, with the exception of the first one, we call them factor causes, okay? All right, that's his definition of a RGYUD KHYEN, okay?

Everyone except that weird one, which is everything in the world except for the thing that's starting, right? Okay, so let's keep going and let's see if it clears up, okay? Here we go.

If you're interested in the definitions of the different KHYENS and stuff, okay, please read. NAMPAR SHIPA NI SHIKI KHYEN CHIK YIN TE CHU NGUPE DOLE CHU KUN NAMPAR SHI LA GYOR DE TAK LA YANG TE TE SHIN PHENGSUN DREIBUI NGOPO THAM GYU YI NGOPOR THAK TU GYOR SHESO Okay, good. Now, his quotation starts out with the two consciousnesses, okay?

And we don't know which two he's talking about, but I numbered them so I wouldn't forget. Up above, okay. And these are the two involved with imprinting, right?

I'm sorry. Yeah, they're not the... GYUG ZHES is the first one, okay?

Which is the six normal consciousnesses, right? And then KUN ZHI is the second consciousness he's talking about here. And he's saying they support each other, okay?

They are PHENGSUN, mutual. DREIBUI NGOPO LTAR GYU YI NGOPOR They always... They always accompany each other and they provide a...

They provide... They are the results of each other and they are the causes of each other, okay? What?

The six consciousnesses and the KUN ZHI. The KUN ZHI has seeds that ripen into the six consciousnesses, and then the six consciousnesses plant new seeds in the KUN ZHI. Got it?

Yay. Okay, here we go. Back down here.

Okay, so these two consciousnesses, meaning the group of six which plants seeds in the KUN ZHI, and the KUN ZHI which provides the seeds for the six, right? ZHIG GIS GYEN GCIG YIN What's that mean? They are each conditions for each.

One is the condition for the other. Great, yeah. Here's the quotation from the CHOS MNGON PA'I RDOG.

CHOS KYI RNAM PAR ZHES LA BRJOL, DE DAG LA YANG DE DE BZHIN PHENGSUN DREIBUI NGOPO LTAR GYU YI NGOPOR LTAR GYU By the way, here you see why he forced the language in the paragraph above. He wanted to fit this quotation in. And he was mean to us because the quotation from the Abhidharma Sutra says NGOPO, DREIBUI NGOPO LTAR GYU YI NGOPOR, okay?

It repeats the word NGOPOR, but what did he do? He just used it once. No, he used NGOS.

That was mean. That was mean. He should have said NGOPOR, okay?

I'm going to say to myself, yes, yes, see quotation following, okay? That can just mean like directly, right? No, it doesn't.

It means an entity which is a result and an entity which is a cause, okay? Oh, no, I just mean by itself without the form. Yeah, yeah, yeah.

By itself it means direct, which is totally confusing. Why Tsongkhapa wanted to make our life difficult, I don't know. It's a difficult point, Denla.

Yeah, yeah. Well, what he did was when it wasn't difficult, he made it difficult. All right, now he uses the Abhidharma Sutra to prove his point that the kunshi is providing seeds to create your normal six consciousnesses, and then in return your normal six consciousnesses are doing good stuff, bad stuff, and creating seeds for their kunshi.

They are mutual cause and effect, okay? So he quotes, CHOS KUN NAM PAR ZHES LA BRJOL All of these, I would say the CHOS KUN is the reference to the kunshi. Okay.

Okay, so all that stuff in the kunshi applies to the consciousnesses, okay? And they also do the same thing. Therefore, they are mutual results and they are mutual causes, always interacting, jor, okay?

Always interacting, okay? Yeah, so it's like the kunshi's things, like CHOS KUN SHI NAM PAR. Yeah, oh nice, yeah.

Now... One minute, Geshe-la. Okay, well, I was going to do one of my little mini confessions.

Anytime I really can't figure something out, which is rare, I write to my nemesis Art Engel, and just as a practice of humility, but also because he always knows the answers. And so I said, where the hell is the Abhidharma Sutra? I never heard of it.

And I can't find it anywhere. And he said it doesn't exist. And don't worry about it, you know?

It's just some kind of random reference to all the Abhidharma-ish sutras, okay? So there's no such book that we know of now. It just means Abhidharma-based scripture, okay?

Or sorry, scripture upon which Abhidharma is based, meaning a whole variety of scripture, okay? There is no separate Abhidharma Sutra that we know of, okay? Yay.

So where did it come up in the poetry? I don't know. So we just picked the Abhidharma Sutra.

I looked for it. Yeah. And here, you know, this guy says it's, you know what?

I take it back. I think the Abhidharma Sutra is the kuntu, as I just remembered. Swam, check if equals, chung ngum pa gut kuntu, okay?

Chung ngum kuntu. Okay, got it? Yeah, because we just had it.

I'm going to check, okay? Yeah, I believe, now I didn't remember it coming back to me. I think sometimes it's considered the mother book of Abhidharma.

So they call it the Abhidharma Sutra. In the same way that in logic, The Do of Dignaga, Master Dignaga. Yeah, that's good.

Master Dignaga's work is considered the sutra. I think it is in Lumbukuntu, okay? As I remember.

Anyway, maybe I beat my nemesis for once, but maybe not. All right, here we go. We're going to stop here, okay?

Okay. Yes, Shilaj? Yeah.

Oh, I just, I'm just looking for the quote. Which quote? The Chukin Nampar Shilajur.

Okay, by the way, this is a principle that I wanted to teach you guys today, but we ran out of time. It's what I mentioned, I think, in Venerable Utkapala's text, where I want you guys to learn to find obscure sutras within Tengu texts, and that you will never find in the Kangyur, okay? So just whenever you're looking for a sutra, and you're having trouble finding it, consider the possibility that the author is quoting a Tengu text in which an older sutra was quoted, okay?

And that happens to be the case here. The reference to Chögyam Trungpa-tso is actually part of Asanga's Mahayana Sangha, okay? And there is no separate sutra where you will find it, okay?

Cool. All right, here we go.

[Speaker 2]
SAH SHUK RUG GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR GYUR

[Speaker 1]
GYE WA DI NYID DO KHUR TSUL NAM YE SHE TOK TSUL PLOK SHI'I TSUL NAM YE SHE RE DZUNG WE NAM PAV KHUNG KI ROD PA DRING SHOS KO NAK DU Okay, by the way, if someone asked me for time tonight, I can't give it to you tonight because I have another meeting, two meetings, but I can give it to you tomorrow.