Вордсмит — Книга 2: Трудные места школы «Ум только», занятие 20

[Speaker 2]
Okay, here we go with the quiz, whoever.

[Speaker 1]
Okay.

[Speaker 2]
So last time we reviewed the six seeds because there was some confusion about it.

[Speaker 1]
Um, so give a definitive list of the six types of seeds by naming each group. The outer seeds. Is this what you're looking for?

[Speaker 2]
Yes.

[Speaker 1]
Outer seed, inner seed, undefined, two types of undefined seeds. What are they? Okay, it's time to go.

I'm sorry I'm late.

[Speaker 2]
We're going, Geshe-la.

[Speaker 1]
Okay, good. Unclear ones. Is that the nyumung?

Yes. Nyumung and what is the other one? Namchang.

[Speaker 2]
Quickly. Okay, pure and afflicted.

[Speaker 1]
And then what's the other one? And then the other one is the gewa migewa. Okay, and what are the last two?

What's the term? Deceptive and ultimate. Yep.

You win.

[Speaker 3]
Yay, those.

[Speaker 1]
Yay. I hate those, they give me a headache. That's like something else.

1, 3, 5 are not important. 2, 4, 6 are important.

[Speaker 2]
Yeah, why?

[Speaker 1]
Two is because it's internal. We don't care about the external.

[Speaker 2]
Why? Why are 2, 4, and 6 as a group important and 1, 3, and 5 aren't as important in our discussion?

[Speaker 1]
Okay, 1, 3, 5 are basically the surface costs. And then the 2, 4, 6 are considered the ultimate.

[Speaker 2]
Can you say that? That's good enough. Basically, 2, 4, and 6 create your reality.

Right, they're the deeper ones. But what you said is not untrue.

[Speaker 1]
Okay. What is the method of dividing seeds into three and what is their relationship to the foundation consciousness? What a day.

[Speaker 2]
And then Tibetan. The Tibetan is separate, I'm going to actually erase this. 3, 4, 5, 6.

[Speaker 1]
Oh, is that the one, the 6, the 3, the 4, something? I don't know. I'm just guessing.

So we got our ngum par jupa, the saying seed. Ah, ngum par jupa. I got it.

Locations, objects, and bodies or something like that? No. Very bad.

Ngum par jupa.

[Speaker 2]
Yeah. And then we have the...

[Speaker 1]
So not Tibetan.

[Speaker 2]
Oh, okay.

[Speaker 3]
People and things.

[Speaker 2]
Kind of.

[Speaker 3]
The feeling that things are themselves.

[Speaker 2]
Yeah.

[Speaker 1]
A little update. Verbal, for verbalization. Yeah.

And then what's the last one?

[Speaker 3]
And then we have sipayen lakipakchak. We think of the link of suffering life.

[Speaker 1]
Yeah, exactly. And, oh yeah, why is it, why is it, why is the foundation conscious?

[Speaker 2]
The other three aspects of kun qi. Of kun qi.

[Speaker 1]
What's the relationship? Equals to each other.

[Speaker 2]
Yeah. Kun qi is them.

[Speaker 1]
Kun qi is them.

[Speaker 2]
Okay. Yay. Yay.

Oh, I forgot to make those. What's nun ju? Nun ju.

[Speaker 3]
Saying or verbal as, who was it? Is it since beginning with time?

[Speaker 1]
Yeah, since forever and ever.

[Speaker 3]
Oh.

[Speaker 1]
What's dak tu or dak tu ta, excuse me? Wrong view of the self. Yeah, wrong view of seeing things as having a self.

Yeah, perfect. And then sipayen lak. The links of the suffering life.

[Speaker 2]
Yay.

[Speaker 1]
Perfect. You're all amazing. Okay.

Okay. Here are my verses. I can't see much of your screen.

Oh, it is. Okay. I got it.

Okay. Here we go. Okay.

I had a breakthrough with this this afternoon. Ever since I had that frustrating first class with you, I'm getting ready for your classes.

[Speaker 2]
Oh, okay.

[Speaker 1]
And he's just very, very difficult. I'll give you a clue on this. Let's start with the second half of this sentence, okay?

I'm talking about the first sentence, okay? Add a K-Y-S, K-Y-I-S, after yee she, and tell me if it helps. Oh, oh, by the?

Yeah. By the mental consciousness, the variety of seeds are created? No.

Or perceived? We call this a seed. We also call the verbalization seed, okay?

We also call it the flying out seed, okay? Oh, yeah, all this stuff flies out of your mind or something. How about manifestation?

I'm going to call it manifestation seed, okay? I used that. You already used it?

Okay. Yeah. We call it the manifestation seed.

Go back to the first sentence. Scroll down just a touch. I'm on the di la trupe, okay?

Uh-huh. Okay. So we call the ngun juk gi bak chak, the expression seed, okay?

Sometimes we call it the manifestation seed, okay? So he's giving synonyms, okay? That expression seed, ngun juk gi bak chak, which is fascinating.

That seed is fascinating. It's calling everything in the world what we call it, okay? And somehow it's responsible for seeing things as outside to a distance, okay?

We call it the manifestation seed because it is the seed for subject, yi she, to troa out to yul not so. Read it that way. It took me like 20 minutes.

[Speaker 2]
Yeah.

[Speaker 1]
It's the seed that makes yi she, troa, out to yul not so.

[Speaker 2]
Yeah.

[Speaker 1]
Oh. Wow.

[Speaker 3]
Wow, cool.

[Speaker 1]
Yeah. And that's hard. I mean, he's really hard.

He's not helping us at all. Yeah, and I had some inklings of something like that, but I couldn't, I wasn't sure. I tried like seven different ways.

And I knew if like troo was going to be like thrown out, but I thought he was saying a variety was thrown out, not the actual throwing. Yeah, anyway, you deserve to be frustrated here. And, you know, I read this five times and only the last time.

It helps to read it on different days.

[Speaker 3]
So, we don't need that.

[Speaker 1]
Okay, what about the second part, Joshua. Yeah, let me check that. Well no this was this one needs you need some help here.

By the way, this is some of the most difficult scripture I've ever read. So don't, you know, don't go crazy. Okay.

We knew that that's why we went to the golden key right. Maybe, maybe we were fools to come back. Anyway, it's fun to do something you can't wait to stop.

All right. Why is it called a seed mental seed for expression is because. Now read it backwards.

It is the seed. It's the seed of mental awareness. To help mental awareness, take on the aspect of the verbalization of verbalization calling the I and I, and calling forms forms.

Got it.

[Speaker 2]
Yeah, good.

[Speaker 1]
Yeah, you know, first you think he's, there's a problem with the carving. It says I forms forms. But you got to read it like that.

Okay, so it's the seed that helps your mental awareness, take on an aspect of calling things, things, it calls an I and I, and it calls what the ICS what the ICS. So this so you got to read as colors and shapes and as as visual. Sorry.

Okay. Yeah, visual, visual form. I call it visual form visible form sorry visible.

Yeah, I was thinking about that so I was like it's probably visible form, but then it had make make and I was like, isn't that already visible things and I was like, now he's trying to keep these China. He's trying to link the sense power to its object.

[Speaker 2]
That's cool.

[Speaker 1]
Yeah. Okay. I know the seed doesn't call the seed doesn't do the calling the seed creates the USA which does the calling.

[Speaker 2]
Yeah, I just wrote it roughly because.

[Speaker 1]
Okay, good. Okay, you got it. Tough, tough sentence.

[Speaker 2]
I mean, unfair for your teacher to give you that as good as anything else in this book, don't worry about it.

[Speaker 1]
Don't worry, we're going to get out of the dark Dante and forest of this section soon.

[Speaker 2]
Only two and a half years left.

[Speaker 1]
Yeah. Who's.

[Speaker 3]
Lisa is now 50.

[Speaker 1]
I want to show you guys something Stanley. I know word gets irritated at me when I, when I do other people's texts. Here.

Oh, you're dry is a church.

[Speaker 3]
What's that. Sound is a cutter commentary and perception.

[Speaker 1]
Yeah. And by the way, this is the root text of Dharmakirti. Wow, that Jesse Michael inserted in here.

25 years ago. So, here it is sound is a cutter, and I read the commentary by Jesse Jesse want you to go Okay, here it is here. Okay.

And it's interesting it's a whole discussion in the sutra school about how sound acts as the German train station runs on time. No, I talked about it of all that's not. Yeah, yeah.

So the function of one of the functions of sound is to eliminate other options so that you arrive at the correct thing. And that eliminating other objects is called church. Well, just, I mean, Dharmakirti is just playing with the word church a man like, yeah.

So I think she. Sorry. Who's the author.

She wants to know. So, Tony llama in the army Dharma text. He's what he's trying to say is, is referring to sound in its function as it's found in the sutra school, because words function to eliminate other objects, other options.

And that's called cutting. Okay, when you say, I'll take a cheese, cheese, when you call it grilled cheese sandwich for dinner. That word grilled cheese sandwich cuts, other kinds of sandwiches.

Wow. It eliminates other options.

[Speaker 3]
Oh, edible things.

[Speaker 1]
That's the big use of sound as a church. Okay, now we go back to word. Okay.

Okay. Here we go word. You ready.

Yeah, while we're talking about random things. I found some things for you. I found the two clock me.

Oh, what are they. They are books on composition and the classical texts. Why.

No, the things that I keep us should master. Oh, oh, I don't get the first one books on how to write books. Yeah, like books on composition.

Eloquent secure. Oh, I got it. Okay, so books on how to write and what to write.

Yeah. Nice. Okay, that's very cool.

Thanks for that. You're welcome found that in the same room somewhere. I found that in a different part of the Great Dictionary.

Wow, cool. All right, here we go. Don't try to get out of reading this.

Dr. Ben, let's get in. Hey, hey, hey, hey, hey, hey, hey, hey, hey, hey, hey, hey, hey, hey, hey, hey, hey, hey, oh, in the Lam Rim, but a Gyui Kin is just a synonym for Gyu.

[Speaker 2]
Cause?

[Speaker 1]
Yeah, so there are four kinds of Kins in the Abhidharma, second chapter, and one of them is called a causal condition, and it's exactly equal to a cause. Here's the definition by Katcha and Losantsepa, who I helped debate one night. He's the abbot of Tushin Humbo.

Okay, so anyway, it says anything which causes something else, nothing fancy. Okay, so first of all, the first kind of seed, which is called a seed for expression, is first of all a cause for your awareness of your thoughts, okay? When your mind dulks...

Calls stuff? Yeah, when your mind applies various terms to things. This is a cup, this is a lamp, this is a computer, okay?

Dorna means, let me put it simple for you, okay? So let's start at the end, where he put it simple for us. You want to know what's a bok chak for expression?

It just means the seed that inspires your mind to name things, okay? If you want to say it more complicatedly, it's a sabun which sits in the kunshi. It's a seed which sits in the refrigerator, okay?

And from it comes all of the names and characteristics of all the things in the universe, starting with suk, on up to nam ken. What's that mean?

[Speaker 2]
Starting with form and going all the way up to omniscience?

[Speaker 1]
Yeah, starting with potatoes and going up to omniscience. Okay, hang on one second. Somebody's banging on the...

[Speaker 2]
Interrupting karma. I must have interrupted people in the past, like every day in class a million times. What's that, dude?

[Speaker 1]
Word, I have self-control. How so? They offered to turn down my bed and put a chocolate on my pillow, and I said no.

What? You should have just taken the chocolate. Yeah, and sent it to you, right?

It's cheaper than $100. Okay.

[Speaker 3]
Isn't that really expensive?

[Speaker 1]
It is. Well, we have a deal. So anyway, it applies names, and I don't know why he says send my marks to all the things in the universe.

[Speaker 2]
It's the indicators, right?

[Speaker 1]
You can say indicators, but how does it do that? I'm curious. What do you think?

I mean, I hate to talk about the subject rather than rush through the translation, but... It's the seed in your mind that makes you want to call things what you call them. But why did he throw in sema?

What do you think? Well, he's saying dok. It means it just makes everything.

Yeah, so why is there three? I don't know. The school's crazy.

You've got to defend your school. Okay. It's the only true school.

Well, I mean, if you take the other two, which are... Let's not go there. Well, it makes sense.

Because verbalizations make everything, but your perception of things being themselves would taint everything, and that's causing links of suffering. So those are... Let's say this, okay?

My ngun juk gi bak chak opens in my mind, and it causes my mind to want to call this cup, okay? That's okay. That part's okay.

But why does he say it's a seed in my mind that makes my mind want to apply a tenma to this cup? Because even the name and the indicators are not the same thing. You can call it a cup, but yellow is not a cup.

Okay, I'll buy that. The marks of the cup. Indicators of the cup.

It also creates my impression of a yellow to signify cup. How's that?

[Speaker 2]
Yeah.

[Speaker 1]
As well as a word. And maybe we have to say tenma for people in the formless realm.

[Speaker 2]
Maybe, because they don't have... Do they have words?

[Speaker 1]
I don't know. They don't have words as sounds or form. Anyway, okay.

So anyway, this one creates everything from, I don't know, coffee cups up to omniscience, okay? Now, my question to you, which I kind of asked you already, what's left for the other two kinds of seeds to do? In this division into three, right?

We're going to have six, three, four, four, right? So now we're in the first one of the three. And he did all the work already.

What's left for the other guys to do? Right. Right, you're supposed to...

I already answered. He's the objects. This creates all of the objects we see.

[Speaker 2]
But the view which taints the objects is not created by them, created by this seed, nor is the fact that that view creates a suffering life or whatever.

[Speaker 1]
Is that view, is it one of the objects in the universe from physical matter up to omniscience? Nope. It is.

[Speaker 2]
No, it's not.

[Speaker 1]
It's a separate seed.

[Speaker 2]
This isn't for the things, right? It's just for naming and seeing its characteristics.

[Speaker 1]
In Buddhist scripture, when you want to say all the junk in the universe, you say everything from bricks to omniscience. You see, he said it here. So what's left for the other guys to do?

[Speaker 3]
I mean, make the actual stuff.

[Speaker 1]
Yeah.

[Speaker 3]
And not just the name. This is not the highest school.

[Speaker 1]
Yeah, okay, I got you. Okay, let's keep going. We also call this the seed for expression.

We also call it the seed for manifestation, right? Or trupa means elaboration, right?

[Speaker 3]
Totally, yeah, especially here.

[Speaker 1]
Because it's a seed which inspires the mind to fly out to other objects, okay? And that's, see, I also couldn't figure this out until I decided to call it the subject of the sentence, okay? Yeah.

Cool, all right. Yeah, it's called the seed for expression because it helps you call it eye-at-eye and it helps you call colors, colors. Okay, that's okay.

All right, let's get more crazy. Finally, whoo-hoo! Yay!

Jacqueline is here, just back. She wrote me. She said, can I check word when he reads?

I said, all right.

[Speaker 2]
Are you sure that happens?

[Speaker 1]
Not really.

[Speaker 2]
I'm just testing my video.

[Speaker 1]
Wait, she disappeared.

[Speaker 2]
Come on. Okay.

[Speaker 1]
And he's checking you. Okay, whoever. Yeah, yeah, yeah, good.

I want to, this is an objection, okay? This paragraph is an objection. And somebody says, if your description of the seed for expression as being the seed which creates all objects in the universe is correct, then why did Asanga in the Mahayana Sangraha, why did he make this long list of stuff?

Why did he go through this long list of stuff? Somebody is complaining to Tsongkhapa. Okay, so you say the seed...

By the way, it's an extremely important question. If you really understood it, Tsongkhapa, I repeat, in Utpala's text says, if you really understood this school, you could reach the end of Vajrayana. You could go to the end of Vajrayana.

You could attain Sungjung. So it's important. Somebody says, look, Tsongkhapa, why is your description so short when Asanga made it so long?

So let's go through Asanga's long list, and then hopefully Tsongkhapa is going to say, well, he was drinking that day, or I don't know what. Okay. It names, let's say it names, okay?

It names Lu. Body. It names Luchen.

Body-ers. The person who has the body. It names Sawapos.

[Speaker 2]
Eaters.

[Speaker 1]
It names eaters. Now, Kamalashila, in his commentary to the Diamond Cutter, used Sawapo all the time as a person who's eating the results of karma. Or it could just mean somebody at dinner, I don't know.

Okay, so, okay. It names bodies. It names the people who have the bodies.

It names the people who experience things. And it's basically any state of awareness you ever have. NAM PAR RIG PA GANG YIN PA Any mental event in your mind, it also names that, okay?

Then, it also names the awarenesses that you're aware of, with your awarenesses. It names the thoughts you hear in your mind, okay? Let's say it that way.

What's it going to say next? It also names the...

[Speaker 2]
The ones that you don't hear?

[Speaker 1]
No.

[Speaker 2]
Awareness of the thoughts.

[Speaker 1]
Yeah, Stanley's got it. This seed, when it goes off in your mind, you hear your thoughts, and you hear yourself hearing your thoughts.

[Speaker 2]
Oh, right, okay.

[Speaker 1]
Oh my god. Okay? So, when this seed goes off in your mind, it makes you think there are thoughts, and it makes you think you are hearing them.

Wow. It's really subtle, right? And, by the way, small thing, this seed creates two.

Time? It creates your perception of time. It also creates your perception of...

Amounts? Good, yeah, or numbers, or anything, okay? And, it creates all your impressions of yuls.

[Speaker 2]
Places?

[Speaker 1]
Yeah, and it also creates all your impressions of tanyas.

[Speaker 2]
Conventions?

[Speaker 1]
Yeah, or words, okay? The seed of words, the seed that makes you want to call things, things, also creates the words that you use to call things, things.

[Speaker 2]
Sure. It's a cycle.

[Speaker 1]
Yeah, and it creates the thoughts, and it creates the awareness of the thoughts that confirms the thoughts, okay? So, okay, now that, that awareness, okay, is what the seed for expression creates, okay? That's the awareness that comes from the seed for expression, okay?

Oh, sorry. Oh, go ahead. I don't know if it helps, but I find out from the Chinese commentary that they actually define this seeds for verbalization into two kinds.

Okay.

[Speaker 3]
One is that it creates all the words to convey meanings. Okay. And the other one, they call it manifestation of objects, meaning that it's the mental functions that establish objects.

[Speaker 1]
They are actually not words, but they establish the things like words does. So they also put this kind of seed into this verbalization. Cool, cool, nice.

It's nice to hear that from the Chinese, that's awesome. So, here's Tsongkhapa's question. Sorry, someone's attacking Tsongkhapa and saying, look, you said it so briefly.

You said it's just the seed to create the names that you call things. And then here's this long list. Why did Asanga feel it was necessary to give this long list?

And why, okay? Hopefully we have a clear answer. Okay, go ahead.

And Kat wants to check you on this one. Yes, I do. Yay.

Give him some grief.

[Speaker 2]
No.

[Speaker 1]
Yeah, when I said back a few lines ago that it's the seed to help the mind name things, okay, I was just so wang du che. I was just saying mainly. Yeah, good.

I was just talking about his main job. I wasn't saying I was describing all of his jobs. Okay, that what I said before, Ngarjupa, I was just talking about the main job of this seed.

Okay, now, why does Asanga go on so long? Words about to tell us. Kat is still on his back.

You got a cat on your back. Now that I got that monkey off, now I got this cat. Hey, you call me a monkey.

No. No. Okay.

Okay. Yeah, I'm not too comfortable with it. I don't understand the sentence.

I really don't. But let's go through it slow. Why he throws in Shen Wang here is, is difficult for me.

Okay. Okay. All I can say about Shen Wang is a lot of them are outer objects.

Okay. So, a lot of the things that are caused, or are at the mercy of causes, are the artificial things in the universe. Okay, like blue as an outside object.

Anyway, okay. Okay, so kunshi sabun chen. Can you say that all produced things are products of seeds in the kunshi?

I mean, yeah. They already said that. Yeah, good, good, good.

By the way, in that list, that list is restricted to... Outer stuff? Duches.

Oh, right, that's true. That, when you say everything in the universe from a brick up to the mind of a Buddha, you're actually not describing all the stuff in the universe. You could say you are describing all the changing stuff in the universe, okay?

Or all the functional things in the universe. So, what this first line says is, all produced things in the universe possess a seed in the kunshi. It means they are results.

When you say gyu chen, it's talking about...

[Speaker 2]
Debu.

[Speaker 1]
Debu, it's talking about debu, yeah. When you say the thing that has the cause, you're talking about the result. Okay, good.

So, you can say all the changing things in the universe, all the produced things in the universe have as their seed, have seeds for them in the refrigerator, okay?

[Speaker 2]
Add, maybe.

[Speaker 1]
YANG DAG PA MA YIN TE KUN DU RDOGS PA Now he's talking about wrong ideas, okay? Wrong ideas... I don't know.

It means wrong ideas that are not good, okay? NAM RIG So when we say mind, we're also including faulty states of mind, okay? Which have as their seed, which have their seeds in the kunshi.

And I would say, misunderstand certain changing things like blue, okay? Take it to be outside, okay? But it's confusing, okay?

Now, he says everything from lu up to expressions, okay? Everything from body up to expressions, okay? Let's go back to the quotation.

LU DANG LU CHEN Yeah, here's lu right here. That's the first thing in this long list. Sorry, here, this one, lu.

And it goes all the way up to... DANG NYES DANG NYES here, okay? So when he says everything you said, from body up to words, okay?

He's talking about that, okay? He's talking about that part. Everything from the word body up to the word words, okay?

Is part of what can be divided into the three seeds. Sorry. If you divide all seeds into three, all the stuff from body up to words themselves are created by the first one.

Okay? LU DANG LU CHEN Even though it says du che, it doesn't say divide. DANG NYES Oh, no.

This is a weird construction word. It means if you divide all seeds into three. DANG NYES So this che means...

It doesn't mean divide. It's if you make them three.

[Speaker 2]
LU DANG LU CHEN Okay.

[Speaker 1]
DANG NYES Okay? If you make them number three, if you make them number three types, and all of those are part of the first type, which is the seed for expression, okay? So that's okay.

So basically, Tsongkhapa's answer is, look, Asanga just listed all the stuff that the seed for expression creates. He wasn't... It's not that there's different kinds of seeds for expression.

He just wanted you to know how many things in your life were created from this first kind of seed. And I repeat my question. Well, what's left?

Okay. DANG NYES DAK PA and SIPA YAN LAG Okay, let's go to them. Let's go on.

Okay, so basically here's what just happened. Somebody came up to Tsongkhapa and said, okay, you said this first kind of the three kinds of seeds creates all the things in my life, in my universe. Yes, I understand.

Then why, if it's so simple, why did Asanga give this long, long list? And then Tsongkhapa says if you think about it, that's just a long list of different things you could see, you could have in your universe, so don't worry about it. Okay, got it?

All right. Keep going. Cat, keep picking on him.

Yay! Shen yi le min jung la di da kyang, yi she kyi ngunpar jukpar jawey chu yinpey che ro, nam du sam so. Yeah.

Shen yi le min jung la di da kyang, yi she kyi ngunpar jukpar jawey chu yinpey che ro. Okay. We didn't say that everything in the universe came from the other two, which is the seeds foreseeing things as self-existent and the seeds foreseeing part of samsara, okay?

Got it? You okay, Word?

[Speaker 2]
Got it.

[Speaker 1]
The reason we didn't list, the reason we didn't say all these things came from the other two kinds of seeds is because those two kinds of seeds also come from this kind of seed. So we're both right. Yeah, well I'm more right, but it's okay.

Okay, so the reason why we listed everything, even the things that are supposed to come from the other two kinds of seeds, is that yi she kyi ngunpar jawey chu yinpey che, even those two seeds and what comes from those two seeds is also something which is named by, because of this seed, kicking your mind into action. So the list of three, which isn't even a list of three, is actually a list of one? Exactly.

[Speaker 2]
The list of six is a list of one.

[Speaker 1]
Yeah, the list of six is a list of one. Give me a break. Okay, and now you get, now you get a rare admission from Tsongkhapa, nyam du samso.

[Speaker 2]
I, this, this requires further thought?

[Speaker 1]
No, it's worse than that. He says, I think so. I think so.

If Tsongkhapa says I think so, our ass is in trouble. When Tsongkhapa says, I think I got it right, then you're like, oh my god, you know. We're just translating, we don't have to know it, we don't have to understand it.

That's what I'm just saying, it's frightening when you see Tsongkhapa say, I think I got this right. Okay, thanks. Okay, keep going, we got a few minutes, I think.

[Speaker 2]
Yeah, we do.

[Speaker 1]
Yeah, I worked with this and I think I understand it now. Nyam du samso? Now you're going to hear me say that, hey, nyam du samso.

Maybe I'll change words name to nyam du samso. Okay. Then, nyumpar drubpar jangway wangyur chen na.

Therefore, if we're talking about what it is which is named, okay? If we're talking about what it is that is named with those expressions, okay? Dey bhagyak dey jokpa.

What plants that seed? Jokpa here means goa, right?

[Speaker 2]
Yeah, smears.

[Speaker 1]
What is it that plants that seed? Well, it's the mind and the mental functions, basically, okay? And that's the only thing that can plant that seed, okay?

The only thing that can plant the seed for expression is the mind and its associates, okay? Attendees. Say again?

Attendants. Yeah. And now, it's interesting, they say when that bhagyak that is planted by the mind creates something, that's also named by that same mind, yi shi nyi, okay?

Who planted the seed for expression? Your mind. Well, who planted what came out of the seed for expression?

Your mind planted another seed for expression that grew into what came out of the seed for expression, okay? So there's nothing left, word I swear, there's nothing left. Okay, got it?

suk ne dam gen Yeah, who created, who called the seed for expression the seed for expression? The seed for expression opened in your mind, and your mind called the seed for expression the seed for expression. Okay, I got it, Tsongkhapa.

Now, what caused what came out of the seed for expression, which was my mind's need to name things? And he says, oh, that's also the seed for expression. Okay.

[Speaker 2]
Got it.

[Speaker 1]
All right. By the way, I had to go back and list the three kinds of seeds for myself, because finally, we are out of the seed for expression. Hopefully, we're finished with the seed for expression, and we're praying that we never come back to it.

Okay, and now we're going to an easier one. Understanding what you already understand is the goal of life. Yeah, I'm doing well.

Utpal is checking in, okay? Utpal is checking in. Okay.

Yeah, now this one is kind of easier, but it has its problems. So what about the seed that makes me see a self-nature to things? Okay, dak dak.

What about the seed that makes me think the pen is coming from the pen? Okay, what about that seed? Oh, it's linked with nyi nyi.

[Speaker 2]
Yes, manas klesha, manas kleshta.

[Speaker 1]
Yeah, it's linked with the messed up part of your mind, which is... Which of the eight consciousnesses is the messed up part of your mind?

[Speaker 2]
Seven, for some reason.

[Speaker 1]
Number seven, yeah. They always call it number seven. So when you hear number seven in the Mind Only School, it has to sound like eggplant.

Okay, it has to sound nasty. It has to sound sick and bad, like eggplant, okay? Okay, so when we're talking about the seed for seeing things as self-existent, well, really, we're talking about a seed which is involved with the messed up part of your mind, okay?

Isn't that a little stronger than that? Okay. So the seed for seeing things as self-existent is created by that seventh part of your mind.

How's that?

[Speaker 2]
Yeah, okay.

[Speaker 1]
And it creates, okay? It's the seed from which comes, okay? It's the seed from which comes the state of mind, namrik, okay?

Which thinks it sees, nangwa, dak, and shen.

[Speaker 2]
Some stuff and then other stuff.

[Speaker 1]
Me and others. Perceiver and perceived in this case? Yeah, well, me and you.

Me and you, okay?

[Speaker 2]
Yeah, but I purposely didn't say that because our dakta earlier was established as some self, not just all things, not just me and others.

[Speaker 1]
Oh, no, I don't think it's talking about that. I think it's talking about the seed. You know, in the mind-only school, there's a karmic seed that causes you to keep talking.

In the mind-only school, there's a karmic seed which makes you believe that the coffee cup is one foot away from my head. There's a karmic seed in the mind-only school that gives me the illusion of distance, right?

[Speaker 2]
Yeah.

[Speaker 1]
I say what he's saying here is there's also a karmic seed which gives you the illusion that other people are not you. Yeah, totally. Okay, that's pretty beautiful.

Yeah, we had it in the Golden Key too. Yeah, that's pretty cool. The delusion that we're not all one person is caused by this second karmic seed.

That's pretty beautiful, right? Well, you know, I have another problem here. You got another delusion?

Okay, now, okay, so this second seed, which actually is just the first seed, which is supposed to be a seed, but which is really an aspect of the kunshi, so it's not even a seed, is actually Nyuni. Yeah, but I'm going to throw another one at you, okay? Chew on this for the next two days.

Okay, you ready? Chew on this for the next two days. Is there any condition under which the first kind of seed has not covered everything in the universe?

If you go everything from bricks to omniscience, is there anything left that a seed could be producing? I don't know what that list really entails, but if it's... I say it's an all-inclusive list of all...

Are you ready? You ready? You listening?

I say it's an all-inclusive list of all the existing things in the world. Yeah, I was thinking negatives. No, I'm not just talking negatives.

I'm saying the first seed already covered everything in the universe. So what the second seed has to do is to create illusions of things that don't exist. Like the difference between you and me, because that's not a thing.

It's a mirage.

[Speaker 3]
An illusion is a thing.

[Speaker 1]
How's that?

[Speaker 3]
It's an existing thing. It's a kuntak. It's an idea.

[Speaker 1]
Yeah, well, kuntak in Yebe and Makyat.

[Speaker 2]
Kuntaks don't exist.

[Speaker 1]
Well, then there's only two... They don't exist, truly.

[Speaker 3]
If they didn't exist, why name them kuntak?

[Speaker 2]
Because we're all deluded, so we need to point out things that don't actually exist to get out of...

[Speaker 1]
This is where Uncle Mike says, stop here. Good night, nice people. Good night, nice person.

Hey, Xiaoping, go back to bed, okay? It's okay.

[Speaker 2]
It's morning for her.

[Speaker 1]
I know, that's why I'm saying go back to bed. Have some... What's that Hong Kong oatmeal?

Dim sum? Congee? Congee, yeah, go have a congee, okay?

Stanley, cook a congee for her. Hey, stay tuned, everybody, for question and answer with Mr. Ben. Oh, yay.

I thought Ezra was going to do it. You might serenade y'all with the bugle.

[Speaker 3]
If what we need is... If Jason Kappa says the mind-only idea about things is all we need to get to Sunjuk, why the heck do we have any other school?

[Speaker 1]
We don't need the two higher schools. It sounded like he was saying if you were 20 miles short of Phoenix and all you had was this dead flat tire, I would still put it on the car and try to get there.

[Speaker 2]
And try to get there, okay.

[Speaker 3]
Doesn't Arya Nagarjuna and along with BL Sub J say that all you need is the lower schools?

[Speaker 1]
Well, I'm not going there. Hey, I'm off now. You guys continue with Ben.

Only because the lower schools...

[Speaker 2]
See you, Geshe-la.