Вордсмит — Книга 2: Трудные места школы «Ум только», занятие 16

[Speaker 1]
We'll get into descriptions of them more deeply.

[Speaker 2]
It's like a circular cause and effect relationship.

[Speaker 1]
That was one. What was the name for it? You think about that.

We'll do the mandala. Genla, you want to do mandala? Sure.

Okay. It's a non-key. Hey, um You Venerable Paul is still thinking about the answer to question one.

Guess who I have a surprise guest? Wait, who is there? My mom.

Wait, I gotta I can't see her. Hang on. Uh Where uh, wait, hang on hang on hang on Hi mom Hi I gotta can I complain about your son?

He's winning. He's making all this money because he wins all the bets in the class I hope he's I hope he's sharing it with the lady who produced him Sometimes.

[Speaker 2]
Study more.

[Speaker 1]
Me and my mom watch Jeopardy every weekday night. She knows about me. This is better than Jeopardy, right?

This is better than Jeopardy. Mom, congratulations. He's a super smart guy And he's a nice guy also sometimes.

Sometimes. That's that's accurate.

[Speaker 3]
He's no Ken Jennings.

[Speaker 1]
I'm no Ken Jennings. Veronica wants to meet your mom. Hang on.

Hi. There she is. Hey mommy.

[Speaker 3]
Oh, hi.

[Speaker 1]
This is Mrs. Roach, but she only has two legs. She's not like me.

[Speaker 3]
What's your mom's name?

[Speaker 1]
I'm Nell.

[Speaker 3]
I'm Nell. You have a beautiful boy. And you must be so proud of him.

He's a good man. And he is so smart. We really do love him.

[Speaker 1]
Yeah. We're thinking to put his name on our bank account just to make it easier. Tomorrow's my mom's birthday.

Happy birthday. Man, she's 16 already. She's 17.

Okay, so my mom's been having trouble sleeping, so I said come to my mind-only class. Hey. That doesn't help me.

That's maybe talking about you, not me. No, not you. Okay.

[Speaker 2]
Oh, simultaneous and successives.

[Speaker 1]
Yay. That's good for putting anybody to sleep. Exactly.

Okay. Simultaneity. Is that spelled right?

I don't know.

[Speaker 2]
Simultaneity, yeah.

[Speaker 1]
Okay, I got it right. I actually spelled it right the first time, which is weird. Okay.

What are the two things used as metaphors for the foundation consciousness and the six consciousnesses?

[Speaker 2]
Um, jasmine and sesame seeds?

[Speaker 1]
Yay. Okay. Okay.

Okay, now here we go.

[Speaker 2]
Now it's Jigme's turn.

[Speaker 1]
No. Describe the two relationships between foundation consciousness and the six consciousnesses in terms of the above metaphors. So Jason Koppa explains both simultaneity and sequentiality, I don't know, in terms of sesame seeds and jasmine flowers relating.

[Speaker 2]
They have to be simultaneous in order for there to be an imprint of the fragrance of the jasmine flowers into the sesame seed of the foundation consciousness.

[Speaker 1]
Yes, which is like, describe the process that that's like in terms of the six consciousnesses and the foundation consciousness.

[Speaker 2]
Well, the six consciousnesses create karma that's planted into the kimchi. Is that what you mean?

[Speaker 1]
Yes, and then?

[Speaker 2]
And then? They make an imprint.

[Speaker 1]
Yeah. Yes.

[Speaker 2]
They're sheared.

[Speaker 1]
Yes, why is that simultaneity though? That's the question.

[Speaker 2]
Well, they have to be together.

[Speaker 1]
Right, they do. Okay, and then what's sequential? And when?

Well, same time. One after the other, I mean. Yeah, exactly.

And when is it most relevant?

[Speaker 2]
When you need to create a kimchi for your next life.

[Speaker 1]
Yay, exactly.

[Speaker 2]
I didn't say that many words.

[Speaker 1]
No, you didn't. I use Geshe-la's metaphor. If you put a bag of sesame seeds and jasmine seeds in a microwave, they will imbue each other with their scent.

If you remove all the jasmine from the bag, the sesame seeds will still smell like jasmine. The sesame seeds as the foundation consciousness and the jasmine flower as the six, I should say flowers, I guess. I don't know.

Flowers as the six consciousnesses are acting as conditions for each other within one life, making imprints that grow as imprinters that go on to make imprints. When any given life runs out, the seeds for the six consciousnesses run out with it. But those imprints left in the foundation consciousness remain to become the foundation conscious of the next life, which then becomes more imprinters in that next life as well.

[Speaker 2]
So run would be singular, not plural.

[Speaker 1]
Yeah, I was wondering, consciousness. Yes, six consciousnesses run out. Yeah, you're right.

Thank you. Okay, totally appropriate Tibetan words. My mom's here.

What's sesame? Yeah, what's nama? Well, it's usually smell.

Nawa is smell.

[Speaker 2]
No, smell.

[Speaker 1]
Come on. We only had like two vocab words in the last one.

[Speaker 2]
Sesame. Oh, it's a jasmine. Jasmine.

[Speaker 1]
Oh, that makes sense. Smells good. Or nutmeg.

But jasmine is how we hear it. I'll take jasmine, yeah. And tu nampa?

Yeah, at the same time. That's it.

[Speaker 2]
That was fun.

[Speaker 1]
Yeah, it was pretty fun. Okay, your turn. Here you go, handsome.

[Speaker 2]
You should bring mom every time.

[Speaker 1]
I tried. I like having mom here. Memorize all the words super quick.

Or I'll be out of a job. Let's see here. Where are you?

Oh, here we go. All right. Hang on.

Hang on. Who's checking word? My mom.

[Speaker 3]
Easy job.

[Speaker 1]
Okay, mom, I swear I'm reading it here. You can translate all this, but I'll help you, okay? There's supposed to be now five qualities of the kunshi as that make it a good place to imprint things, okay?

Yep. Okay, the first one is it should be temba. Stable, somehow stable, right?

Yep. So an example, til is a good example of something stable. Yeah, sesame seed.

Yeah, because they have a definable gyu. Gyu? Lifespan, being?

They go on in a stream over time. Yeah, gyu. And gyun charpa, it means they are an extended stream, okay?

[Speaker 2]
Yeah.

[Speaker 1]
But you couldn't use ja or lo. Sound or lightning. Yeah, sound and lightning are mid-temba.

They are unstable. Therefore, they are mirun to be negotiated. They are unsuitable to be the imprintable place.

Yeah, and then Jetsun Kappa does a very cute thing. He says, you couldn't chak a bakchak there. Yeah, you couldn't form a, form, formable.

You couldn't form a forming. Yeah, good. Yeah, it's a nice, I like it.

He's being cute, okay? We don't say, mindu, we don't say you could form a bakchak there, okay? And even if you could, it would be chosupa.

It would fade away. Yeah, good. On its own, without any other influence, right?

Right. Which is, you know, impossible karmically. All right, who's gonna be your chakar next?

Uh, Nicholas Spooks. Oh my gosh. No, no.

He's gonna start saying, no, no. He was smart, he would. Okay.

Tiini tsoktun thang sok. Osher mirun war tenteh. Etak ni jiketu.

[Speaker 2]
Great.

[Speaker 1]
The verse? Yes, please. Iki nam shin jung wa ni.

Tak tuo ndu she me papa. Nyum pan jukpa nam ni thang. Sem me ni thang gel ma tok.

Okay, good. I made myself a note. I was curious why Tsongkhapa doesn't bother to give us his sources.

He just quotes things, you know? What do you think, Ward? Do you have a guess?

I don't know. For his source here? No, he doesn't say from the 30 verses or something.

He never does. Oh. I wonder why.

Maybe as soon as we know because like everyone knew or something. Maybe all of his students had memorized all this stuff, I guess.

[Speaker 2]
Exactly, yeah. The Lam Rim was filled with references.

[Speaker 1]
Yeah, in the Lam Rim, he quotes people all the time. Okay, so two things here are mirun as the gosu. What's that mean?

The seven mental functions, the seven collections. Of consciousness. Yeah, and form.

Yeah, it seems to me form is pretty stable. I don't know. Like, I don't know.

Okay, minor tenbe. This part is meant to indicate that what? That the seven collections of consciousness and form are unstable or unsuitable to be in places.

Perfect, perfect. And we see the same thought reflected in the following verse. Yep.

Read the parts and then let's go figure it out. Always coming from mental consciousness. Yeah, always in mental consciousness, okay.

And then go to the end, mato. Not included. Yeah, so generally, we can imprint seeds in the mental consciousnesses, but we have to have certain exceptions.

Dushi me pa pa. Somebody who is in the third form realm? Yeah, they're in deep meditation with no...

Yeah, discrimination. Or they're in the two kinds of... Equanimity, equipose.

No, no, no, not tangyong. Oh, cessation meditation? They're in the two kinds of deep meditation and we don't know what they are yet.

We don't know what they are yet, okay. Or they're in states of seme, which means... This isn't a positive, okay.

They're in states of seme, which refers to me and gel. They're in states of mindlessness. Yeah.

Or unconsciousness. Besides the mixed nut class. No, that's me, Geshe-la.

Yeah, what's gel? Gel, is that rest? No.

Gel means to fall unconscious. Okay. It means to black out.

It means to black out, okay. So... What is seme?

The states of mind where you have no manifest state of mind, okay. And then, so word I checked, okay. The seme is meant to distribute to me and gel, okay.

[Speaker 2]
Okay.

[Speaker 1]
The states of no manifest mind, which includes sleep and blacking out, okay. All right. Now, he got this verse from the 30 Verses of Vasubandhu, okay.

He's quoted it pretty well. He added this du shi me pa pa. Yeah, because Vasubandhu just said du shi me pa dang.

The rest is okay. And I wanted to confirm the two meditations. Du shi, where is that?

That du shi nyompa jukpa nam ni, the two types of deep meditation. I wanted to go confirm what they were, so I found a nice reference. And here they are.

Please read. Nyompa jukpa nam pa ni, du shi me pa nyompa jukpa dang. Gopay nyompa jukpao.

Yeah, good. What are they? What are the two kinds of meditation?

Two types of meditative aqua pose. There's those where you have no discrimination, and those where you have a cessation meditation. Yeah, which it means your mind is very close to stopping, okay.

It's as good as stop, you can say, all right. Okay, I'm just wondering. Yeah, Shabang, now we have another quotation that he's using to back up his statement that it's the consciousness of the mind which is the place where you put your imprints, okay.

Except for certain exceptions, okay. Here you go, please read. Okay.

Yeah, and it means there's no imprinting during the path which is beyond the world, okay, which has transcended the world. And there's also no imprinting when you're in a meditation on cessation, okay. Now, the only interesting thing I found for you is, Tsongkhapa reversed the two.

I wonder why, it's kind of interesting. Because you'd expect the meditation beyond the world to be the second one, right? I don't know.

Okay, by the way, there's a famous qualifier when this quotation is used, okay. Okay. And you should know.

This quotation in the 30 verses is referring to Nyunyi, not the Koshu, okay. So, I say you should put it in your footnote, okay. He's in the middle of the description of Nyunyi.

And he says, you know, he's not talking about planting bok chogs in Koshu. He's describing Nyunyi, okay. And Tsongkhapa has misused the quotation.

Okay. And a later commentary said, he knows he's misusing the quotation, it's still relevant, okay. Yeah, Chuje Nawang Pelden did that earlier.

Yeah, okay. Just so you know, I think you should mention it. So, okay.

Go ahead. Yeah, what is that? Yeah, what's he talking about?

Something can have its stream stopped. Oh, I guess it's certain states of consciousness. Yeah, what's...

He was talking about what is unsuitable to be the... The mitten. That goshi, the goshi.

And it was suk and... Certain states of consciousness. Wasn't it meditation?

Wasn't it... Let's go see. Okay, could it be sound?

Could it be lightning? It's further down. It's...

Oh, is it? Yeah, he mentioned suk. Well, here's suk.

There it is. It's a suk dun. Oh.

Okay, good. Yeah. There's six normal consciousnesses.

And afflicted mind cannot provide the place for seeds to be imprinted. Then later, he says, because they have periods where they have gaps. Okay?

Okay? It has gaps in its flow, okay?

[Speaker 2]
Yeah.

[Speaker 1]
And it cannot be the physical part of our being in which the seeds are planted because then you would have no kunshi if you were born into the... Formless realm. Formless realm.

Okay, yay. Please read these two lines together and find somebody to check you. Okay.

Okay. Keep going. Yuk ki bardu, yun mi che pe, chok pe che ro.

Okay, good. Here's a debate from another guy. Well then, if you say they can't be the place where our seeds are imprinted if there's a gap in their flow, then I guess the kunshi can't be where the seeds are imprinted because it has a gap in its flow because...

[Speaker 2]
Because arhats...

[Speaker 1]
Because as soon as you reach arhat, it dogs. It stops, it reverses, it ends. Yeah, the kunshi, you said, Tsongkhapa in your root text, you know, when you reach arhat, it discontinues.

Okay? So therefore, no seeds or what, you know? Okay?

Yeah. So, yun che, the kunshi also yun che. The kunshi also has gaps, okay?

Oh, then according to you, it can't take the seeds, right? Then we say, nyepa me be. It's not a problem.

You can say, chok means it's okay to say, it is unbroken so long as there is a go-che-er. As long as there's imprinting happening, imprinter. Yeah, an imprinter, okay?

So go-che means imprinter, okay? So I guess the implication is that if there's no imprinter at that point, you can't blame the kunshi, okay?

[Speaker 2]
Yes.

[Speaker 1]
All right. Now, second requirement for kunshi to be a good place to plant seeds is that it should be lumaten, okay? Cool.

And we had this famous, this was sexy because it was something normal and understandable.

[Speaker 2]
Yeah.

[Speaker 1]
There we go. Wait, who's checking you? Are you perfect?

I'm perfect. Stanley can check me. He likes me.

All right, here we go. TI NYID DGE BA DANG MYUNG MONG CHEN GO SHER MI RUNG BAR BRTEN DO Okay, cool. Now, why should the place where the seeds are imprinted have to be completely neutral?

Well, you got go-che-er. Pale garlic. Yeah, good.

And you got sandalwood. Sandalwood. Now, if they get into a competition, it's mi nyam.

They're equal smelly. It's their unequal smelliness. Yeah, it's not fair to put one against the other because the garlic's always going to win, okay?

Therefore, they wouldn't be good places to plant your seeds, okay? The place where you plant your seeds should be neutral, okay? DIL DAG PA'I PHYI NYAM BAR But sesame is just kind of a neutral smell, right?

PHYI NYAM BAR means a neutral smell. Therefore, that is a good place to stink it up, okay? Neutral smell here is actually a reference to LUM MA BSTAN, okay?

And DGE MI DGE, the states of mind of good karma and bad karma. SEMS, those states of mind. HA SBYANG SEL BA They're very clear.

They're too clear, okay? And they're also MI THUN PAR MED They are not unharmonious? They're not...

Well, actually, this is a description of LUM MA BSTAN, right? So, I guess he's saying you would have to have... SEL BA must mean neutral, you know?

Unflavored. And there shouldn't be any contradiction between it and DGE BA and MI DGE BA, okay? It should accept goodness or badness because it's already neutral, okay?

By the way, in each one of these five, I started to notice... So, KAPA, at the end, he's trying to point out what is disqualified by each of the five. Right.

Okay? So, what was disqualified in the last one? The states of DUS SHES MED and GYOG?

Well, we disqualified physical form and we disqualified the seven states of consciousness.

[Speaker 2]
Oh yeah, okay.

[Speaker 1]
Because they weren't stable. They weren't stable. And this, by calling it neutral, we are disqualifying any imprintable place which is already virtuous or kleshic, okay?

Okay, good. So, now we've disqualified... By saying that it has to be stable, we disqualified the seven states of consciousness and physical form.

And by saying that it must be neutral, we have disqualified states of mind which are virtuous or kleshic. Okay, cool?

[Speaker 2]
Yeah.

[Speaker 1]
Here we go. Who's checking you? Allison.

Oh, wait, that's the big one. Okay, okay, here we go. They look almost the same, I know.

They're both beautiful. Yeah. Okay.

Okay, good. DGOS BYA BA NI There must be the possibility of an imprinting, okay? And meaning you can imprint a place which is midapa.

Oh, changing. But you can't imprint a place which is dhagpa. Unchanging.

Yeah. Therefore, what's being excluded by this third qualification? Some place that can be imprinted.

Why do we disqualify? Things that exist but do not come together due to the convening of causes and conditions. Oh, God bless you.

God bless you. You, wow, that was worth $300, but I'm kind of on a money break this afternoon.

[Speaker 2]
What?

[Speaker 1]
Okay, $300. Who's counting? Yay!

Well, that was a $300 to a $0 offer. $300 answer to a $0 question. All right.

Perfect answer. Yay. I think it's because your mom was there.

[Speaker 2]
Mom, we're going to the restaurant now.

[Speaker 1]
Yeah.

[Speaker 2]
If someone would like you to repeat the answer.

[Speaker 1]
Yeah, the thing that's disqualified here is things that cannot change. They can't be imprinted. When she starts waving at me, I'll know that things are okay.

All right. All right. What are we going to disqualify next?

Please read. Who's checking? Um, who wants to check?

Hola? Is Ola translating? Oh, she is translating.

Okay. Uh, Catherine then. Catherine answered.

Catherine. Wait, does your mom keep the money for you? Is that how it works?

I want money. Yeah, okay. All right, let's go.

Let's go. Catherine's checking. Okay.

Okay. Good. The, the go shi, okay, the place where the seeds are planted, must share a connection with the imprinter.

The place to be imprinted must share a connection with the imprinter, which means that connection is defined as a, uh, continuing on for the same duration. Yeah, yeah, yeah. Their duration must be similar.

Okay. Yeah, when they start and when they stop must be similar. Okay.

They have to be in the same place at the same time, otherwise you can't have an imprinting, basically.

[Speaker 2]
Okay.

[Speaker 1]
And there's also this added nuance, uh, which you should start to get used to, which is what happens to the go che after the go wa? Oh, oh, it, it, it gocks. Yeah, good.

I like to think of it as a billiard ball hitting another billiard ball. Okay. When the first billiard ball hits the second billiard ball, it, uh, transfers its energy to the second ball and the first ball stops.

Okay. So the imprinter, uh, there's also this nuance here that the imprinter is stopped by the act of imprinting. Okay.

But if the imprinted place is not going on during that process, then you can't have an imprinting. Yay. DU GCIG LA BYED, they must KHYING RGAGS DU GCIG.

They must generally share a duration of starting at the same time and stopping at the same time. Okay. Uh, what is eliminated?

Uh, what is disqualified? Well, GYUD TA DE. Uh, other time periods?

Nope, GYUD. Oh, other, other beings? Yeah, yeah, yeah.

You can't plant seeds for me. Oh, I got it. All right, uh, because we have separate mental streams.

And also here's the second one, which you just said. Okay. And other, yeah, other time periods.

Then something you did when you were 15, which was all bad, right? Uh, should be continuing to imprint, implant, imprint seeds now. Uh, CHEN NAM.

Therefore, there has to be some kind of shared time frame between the basis that is imprinted and the imprinter. Okay, cool? Otherwise, it would be MI RUNG BA.

Otherwise, it'd be weird. You'd be imprinting seeds, uh, from something you did 20 years ago, which would be unpleasant.

[Speaker 2]
Very.

[Speaker 1]
Yeah, me too. I mean, in my time frame, it's 50 years ago, but it's the same principle. Okay, uh, who's checking?

Seiji, Seiji, you out there?

[Speaker 3]
Yep, I'm here.

[Speaker 1]
Okay. He's having a vacation, uh, five-day vacation. Good.

We should go over and have a party with him, I'd say. Um, okay. Good.

I'm going to go from the, from the disqualification first, because it's easier, okay? Yep. I'm going to start with DIN NI, okay?

What this disqualifies is that mental functions like... Contact. Contact, which are present as attendance to KUN SHI, which is a main mind, right?

Yeah. So, uh, little, uh, parasite, uh, mental functions that are hanging on to the big whale of KUN SHI, okay? KUN SHI, it has to be the KUN SHI ROL NA.

Yeah, they cannot be the GOSHI. Yeah, they can't, yeah. Yeah, SEL here means disqualifies, okay?

And they are disqualified as being the place where you plant your seeds, because uh, DE'I RTEN PA'ANG DA'I TSOR, TSOR SEMS. They are supported by the main mind, which is the foundation consciousness. Good. DA'I TSOR SEMS, therefore they cannot independently be, um, supporting...

I'm sorry. Uh, that's uncomfortable for me. Are they, oh, hmm, I don't know.

But TEN PA is the seeds, right? Well, usually, I don't think... Oh, oh, it's misspelled, it's misspelled.

Yay! It should be TEN, word. Well, can TEN PA just be the verb to support here, not necessarily the TEN PA?

Yeah. I think it's saying, IK TEN PA MA YIN NO TACHIK TU. It doesn't, it does not support, therefore it does not support TACHIK TU.

I don't know what the TACHIK means. TEN DU GYUR PA means they can be the KUN ZHI. They can be the place where you plant the seeds, okay?

I mean, the first sentence have to say NAM DANG would seem to mean variance, things that have a variant relationship, where they rely on KUN ZHI, cannot serve as the KUN ZHI. Things which are not reliant upon KUN ZHI have to be the basis in which you imprint. Things which rely on the KUN ZHI cannot be the basis on which you imprint things.

[Speaker 2]
Okay.

[Speaker 1]
But it's still the TACHIK is unclear to me, okay? What does TACHIK usually mean, Gemma? Exclusively?

Right. Because it is the exclusive support. I think it means, I think it just means it's the exclusive support.

And even though the court are always with the KUN ZHI, they cannot be, they are, so they're always around it, but they are not part of that exclusive support. How about I propose, is it true to say they come and go, and KUN ZHI stays? The KUN ZHONG MA?

But then they wouldn't be KUN ZHONG. Yeah, that's what I was saying, I'm like, I don't know, I don't know. Yeah, you cannot say here, Geshe-la was trying to say, well, contact comes and goes, but KUN ZHI is always there, therefore contact cannot be where you plant your seeds.

But that's not true, it's KUN ZHONG. Right? It's always there, okay?

So, I think- Touching things exclusively or all the time, how's that? Yeah, so it says NAM DRANG KYI MA YIN PAR, they are not synonymous. Yeah, things which are not equal to the whole KUN ZHI.

Yes. Cannot always provide the basis on which things are planted, how's that? Cannot be the exclusive basis on which things are planted.

Okay. Yeah. Okay.

It's supposed to eliminate anything except SOSIM. Yeah, which are SEM CHUNGS, like RAK PAN TOK. Oh, here's a clarification.

Oh. OM MANI PADME HUM. Yay.

Who's checking? Venerable Utpala again. OM MANI PADME HUM.

Lovely. Yeah, this is tough, okay? Uh, somebody asked a question.

Let's take contact, okay? Let's take one of the mental functions, which is always running around in the KUN ZHI realm, okay? And in the KUN ZHI- Anyway, do they- Oh, I got it.

Do they or do they not plant the seed which creates them?

[Speaker 2]
They create themselves? Is that what you're saying?

[Speaker 1]
Well, the guy's asking us.

[Speaker 2]
Oh, is that what you're saying?

[Speaker 1]
Yeah, if there's five mental functions that always accompany KUN ZHI, who plants the seed for them? Do they plant the seeds for themselves? Okay.

Okay. If they do, DANG PO DANG PO, if they do, then what you're saying is that there can be a planter other than the seven states of consciousness.

[Speaker 2]
Right.

[Speaker 1]
Because these are not the seven states of consciousness. They are mental functions within the KUN ZHI, okay? Who plants the seeds for mental functions that are inside the KUN ZHI, okay?

Do they plant it themselves? Do they plant themselves? Do previous instances of contact plant the seeds in the KUN ZHI for later instances of contact?

And he says, no, cannot be, because we already agreed it was only the seven consciousnesses that could plant seeds, okay? Yeah. If they don't plant themselves, then there's no cause for them.

Then nobody planted their seeds. Okay? Okay.

Maybe this is going to help with the whole concept of what he's talking about here, okay? Now, I have a feeling this is going to be a hard paragraph. I'm sorry that we do have time to cover it.

It's the last class. This is our last for prop. Okay, read, read, read.

DE LA RGYUD MED DU GYUR BA'I PHYIR BU'I ZHES PA THANG DE DAG ZHES BU'I MI ZEL BAS LU MA TEN YIN PA'I PHYIR MI GYUR THO Hang on. I'm going to cut it there. Okay.

DE LA RGYUD MED DU GYUR BA'I PHYIR Now, when you say they would have no cause, therefore they must imprint themselves, okay? And DE DAG ZHES BU'I MI ZEL BAS LU MA TEN YIN PA'I PHYIR because they are extremely unclear. By the way, they're not as defined as anger or jealousy or stuff like that, okay?

They are not as defined. They are not planted or they don't do planting. They don't do planting.

They don't do planting because they are indistinct, okay? All right. Let's keep going.

Sometimes, okay, we're going to jump battle of the bulge. The paratrooper is going to land behind and let's see if it helps. Sometimes you just get more lost than you were.

Please read. LUNG KYI LAS KYI LAM YIN PAS Nobody can refuse the idea that these five mental functions running around in the kunshu are karmic results of previous karma. Nobody can say that, okay?

Therefore, MA ZHIG PAR DU PHEN PA'I ZHUGS They are projected and they engage for as long as you're still alive, okay? DU PHEN GNYIS ZHES KYANG There's two ways of explaining this problem, okay? I like the latter.

PHYI MA LENG STE GZHAN DI MA Otherwise, the kunshi itself would have to be an imprinter.

[Speaker 2]
Yeah, okay.

[Speaker 1]
And then, GZHAN DI MA Who's going to be the GZHAN?

[Speaker 2]
Yeah.

[Speaker 1]
Okay. Do we still have time? Yeah.

Four glorious minutes. Dang, can't we just stop here? Let's go back and work through it again, okay?

T'ai Chi Let's go to on, yeah. Yeah, here's T'ai Chi. Well then, do those five mental functions that are running around inside a kunshi, do they plant themselves or not?

If they do, then your assertion that only the seven kinds of consciousness can plant seeds is incorrect. Okay. If it's that they do plant themselves, if it's that they don't plant themselves, then there's nobody else to plant them, okay?

Now, there's supposed to be two positions here, because Tsongkhapa says, I like the latter one, PHYI MA LENG, okay? I like the latter position. Yeah.

Let's see if we can find the two positions, all right? In the next paragraph or no?

[Speaker 2]
What about the sixth paragraph?

[Speaker 1]
No, above it.

[Speaker 2]
Okay.

[Speaker 1]
There's supposed to be two positions between DIG LA RGYUD MED and ZHES KYANG, okay? GNYIS ZHES KYANG. GNYIS ZHES KYANG means people take two positions here.

Okay, GNYIS ZHES KYANG, okay? And Tsongkhapa says, let's read the latter, okay? Tsongkhapa says, I like the second explanation, because otherwise, the kunshi itself would have to be doing the imprinting, and then it wouldn't have time to be the place that was imprinted on, okay?

[Speaker 2]
Wouldn't have time.

[Speaker 1]
Well, Minye, yeah. You know, you couldn't find a goshi. You couldn't find a place to have the imprint, okay?

Okay. So what's the latter position? Because that's supposed to be the better one.

Okay. Are they the first two paragraphs? I don't think so.

This is the question, right? This is all a critique, okay? And there's two possible solutions.

DIG LA RGYUD MED and GNYIS ZHES KYANG, GNYIS ZHES KYANG, GNYIS ZHES KYANG. Oh, okay.

[Speaker 2]
That they do, and if they don't, isn't that the two choices? That the mental functions do plant the seeds for themselves, or that the mental functions don't plant the seeds for themselves?

[Speaker 1]
Yeah, there'd be no cause, and they would be unclear. Yeah, DIG LA RGYUD MED and GNYIS ZHES KYANG, GNYIS ZHES KYANG, GNYIS ZHES KYANG. If they didn't plant themselves, they wouldn't have a cause, right?

Yeah. The second one says they are neutral as planters, not as planted place. We all agree that the place where you plant your seeds has to be neutral, but the planter should be kind of more active, right?

DGE BA or MI DGE BA, okay? Although we have background ignorance, of course, okay? So, SHIN TU MI ZER BA means these mental functions that are always running around in your mind, like contact with the outside world, are not, they don't have a definite taste to them.

They're just kind of background, okay? They are not distinct. It's like making a brand on a cow with a sponge.

I have a lot of problems with that. I mean, it's not distinct enough to plant a seed, okay? Yeah.

Therefore, they don't do, they cannot be the imprinter, okay? They don't do imprinting. It's not their shtick, okay?

Time, boss. We're not done yet. Hang on.

But, nobody can deny that these five mental functions are maturations of a previous karma, and that that karma will continue to project them until the day you die, okay? He says, I like the latter explanation, because otherwise, that kung qi would have to be doing the imprinting, and it can't. Yeah, it would have to imprint itself.

Yeah, so let's come back to it, okay? Let's admit we are temporarily beaten. We're going to have to plant, we're going to have to imprint some seeds in our imprintable place.

Come back to the following conundrum. Maybe we can find a commentary. Did you have a commentary under that?

Did I have a commentary idea?

[Speaker 2]
Yes, there's something there.

[Speaker 1]
Something there.

[Speaker 2]
Pretty short.

[Speaker 1]
Two of them. Yeah, I'm not going to give it to you. You got to wait till next time.

If you can send me back 15% of what I paid you this time, we can talk about it. That's okay. Come on.

You know, it's a cliffhanger. I feel pretty good, so it's okay. Okay.

Yeah, so we'll do a Q&A. Thanks. And my mom.

My mom's been awake the whole time. Oh, yay.

[Speaker 2]
Yay. Thanks, mom.