Вордсмит — Книга 2: Трудные места школы «Ум только», занятие 32

[Speaker 2]
started by when a bodhisattva asked a question to Lord Buddha. And he asked him to clarify what was the true meaning of the sutras that Lord Buddha had taught, because he seemed to be saying something contradictory. He seemed to say that there were things that had a self-existent nature and then things that had no self-existent nature.

So he asked him to please explain. And from then on, about 300 years later, after Lord Buddha's explanation, Arya Asanga commented on those teachings, some with the help of Lord Maitreya. And about a thousand years after that, Jason Kappa wrote a poem explaining the mind-only school and specifically the hard parts of the mind-only school.

And then no one understood that. So Jason Kappa wrote a commentary to that. And we didn't understand that.

So we translated a commentary to that, called The Golden Key. Please buy the book. And now we're going back to Jason Kappa's commentary with the information we got from The Golden Key to find out about the hardest parts of the mind-only school.

Oops.

[Speaker 1]
A good summary word. Thank you. All right.

So let me go to... Here's a progress report on this very difficult mind-only text. We can finish in around February 2024.

So give it two years, two more years, okay? And the finished book is going to be, again, bigger than the Diamond Cutter commentary. And I just want to say that, and I said it before and I'm not exaggerating, I never do, the book that Word already translated, I think it's the most important mind-only book in the world that you can buy in English, that you can get in English.

So I really encourage you guys to get it. And then I really encourage Word to, for the rest of your life, explain that book to people, because it's a tough book. It's a hard book, okay?

All right. Okay, give me one. Oh, Sugeng, I can hear you.

Okay, here we go, Word.

[Speaker 2]
Yeah.

[Speaker 1]
What's the conversation we're having here?

[Speaker 2]
The conversation is about what's the connection between seeds and the foundation consciousness? And are they the same thing? Are they different things?

Is it somewhere in between? Yeah, good, good.

[Speaker 1]
Is the refrigerator, are the seeds in the refrigerator of your mind, the kunshi, are they part of the refrigerator, or are they separate from the refrigerator, okay? Or even more deeply, is to be a seed to be the refrigerator, or is to be the seed not to be the refrigerator, okay? And we already went through what, Word, can you remember?

[Speaker 2]
Yeah, we already went through arguments concerning is to be the seed to be the foundation consciousness.

[Speaker 1]
Yeah, so what we said already was, they are or they are not. So far in your last few classes, were we trying to say they were separate or they're not separate?

[Speaker 2]
Neither.

[Speaker 1]
No, but in the last section.

[Speaker 2]
Oh, the last section was discussing whether or not they are the same.

[Speaker 1]
Yeah, and then we said they're not the same, okay? Now we're going to say they're not separate.

[Speaker 3]
Yeah.

[Speaker 1]
Okay, here we go. And there's the root text that we already translated, okay? What's it mean, Word?

Can you give us a little commentary, these four lines?

[Speaker 2]
Yeah, they could never be separate. They can't be completely two different things, since then there would be two different foundation consciousnesses. Okay, what two things?

The seeds and the foundation consciousness cannot be two completely different things, because that would imply that you had more than one foundation consciousness.

[Speaker 1]
Good, nice, good. Okay, here we go. All right, please read, and who I got here?

Let me see.

[Speaker 3]
Dr. Kramer, you want to check them?

[Speaker 1]
Okay, so what's zedadena mean?

[Speaker 2]
If it is the case that they are separate. What? If it is the case that seeds and the foundation consciousness are separate.

[Speaker 1]
Good, suk dang den min.

[Speaker 2]
Then dang den here just means to possess. They would possess no form.

[Speaker 1]
Yeah, they shouldn't have... since seeds don't have physical form, right? They are not physical, okay?

And since they are also not the tsultrim.

[Speaker 2]
They're not the other seven consciousnesses, which aren't the other ones besides foundation consciousness.

[Speaker 1]
Yeah, look, let's put it this way. We know the seeds are not physical in your mind, okay? We know they're not physical stuff, and we also know they're not your mind, okay?

None of the seven kinds of awareness, okay? And the fact is, they exist, they do, but they do have a real reality. They are real, okay?

But you also find them in the formless realm, all right? And even when you don't have the tsultrim, they jung.

[Speaker 2]
They appear, they arise.

[Speaker 1]
Yeah, good, okay. You still have seeds if you don't have most of your mind, okay? You still have seeds.

So, where are they? Here we go. Who else is checking?

Hey, Ali, are you up for it? I know you've been sick.

[Speaker 3]
Oh, yeah, sure.

[Speaker 1]
We got COVID together. It was a great pleasure. Can you go slow, Wern?

And let's try to thrash this out.

[Speaker 2]
Okay. TE here refers to the previous paragraph.

[Speaker 1]
Meaning, no, dena means that person. It's not dena, okay?

[Speaker 2]
Oh, it's the being. Okay, if that person, kushinamche, foundation consciousness, nipa chik, would have two, that one guy would have two. Not exactly.

Oh, that, wait, oh, that would be, that one would be two.

[Speaker 1]
Yeah, that guy would have a second kushinamche, see what I mean?

[Speaker 2]
Yes.

[Speaker 1]
Okay, then that guy would have a second kushinamche, okay?

[Speaker 2]
Yeah, it has to be the case, tun gurgu. Yeah, good.

[Speaker 1]
And, okay, what if I say, Wern, yeah, that sounds okay to me.

[Speaker 2]
Yeah, if you agree to that. Okay, good. Yeah, if you agree to that, te tuna, ten chikla kunshi, then that one guy's mind has two foundation consciousnesses.

[Speaker 1]
Yeah, good.

[Speaker 2]
Kushinamche, niyupa. And because the tuma here is many, and that is, too many.

[Speaker 1]
He would have multiple mind streams, right?

[Speaker 2]
Yeah, yeah, he'd have, that's many minds.

[Speaker 1]
Yeah, good, good. Okay, good. All right.

So, if the seeds are totally separate from the foundation consciousness, then since they aren't physical, and since they aren't part of your mind, then they would have to be, there would have to be a second foundation consciousness in that person. And then there would be two people there, actually. Okay?

Okay. And here's the other guy's reply. Okay, Wern, here we go.

And Nick wants to check you. Oh, yes.

[Speaker 2]
Yeah, it's not easy, but it's not impossible.

[Speaker 1]
Here we go. Okay, the other guy's answer.

[Speaker 2]
Okay, that's not certain.

[Speaker 1]
Yeah, that's not necessarily true.

[Speaker 2]
It's not necessarily true. You can have dumas samchung. You can have plenty of mental functions that revolve or come and accompany a single mind.

Great, great.

[Speaker 1]
But that doesn't mean you have to have many gyus.

[Speaker 2]
Yeah, and yeah, that does not make it necessarily the case that you have a bunch of minds just because the seven consciousnesses are all coming together at once with a kunshi.

[Speaker 1]
Yeah, you've got seven kinds of consciousness working around one foundation mind. That doesn't mean you're eight people. It's the same thing.

Okay? You can have seeds that are separate from the refrigerator, but that doesn't mean there's two people. You can have all kinds of mental functions going on around a single main mind, and that doesn't mean you have 52 people there.

Okay, got it? Okay, that's the other guy. And then we say, Tim, you are checking his pronunciation.

[Speaker 2]
Okay, good. Okay.

[Speaker 1]
Then what's his saying word? Mitsun. Mitsun.

[Speaker 2]
That's not equivalent. That is not the same.

[Speaker 1]
Yeah, it's not the same. Just because you can have lots of mental functions and not have lots of minds going on, it doesn't mean that you could have multiple kunshis going on, because Semchigla Töte.

[Speaker 2]
Because one mind doesn't rely upon.

[Speaker 1]
It just Töte here means relative to a single mind. Relative to a single mind. The Juk.

[Speaker 2]
The engagement.

[Speaker 1]
Yeah, that the mind is engaging in objects relative to a single mind. All of those mental functions, for example, anger, desire, happiness, they're all aimed at the same object of the mind, like another person. That doesn't mean there's six people looking at another person.

Okay? So, doing kunshi chikla rakte.

[Speaker 2]
The seven consciousnesses and that single foundation consciousness. Oh, the seven consciousness depends upon the kunshi.

[Speaker 1]
Right. Yeah, yeah. So, think of kunshi as the main mind or the mother mind.

And then, yeah, you've got these other perceptions going on, but there's only one mother mind. Okay? That's how they Juk.

[Speaker 2]
That's how they engage.

[Speaker 1]
That's how they engage in their objects, by working together with a single foundation consciousness. If there were two kunshis...

[Speaker 2]
If there were two kunshis, then each one would not be able to perceive. This term means depend. Oh, now it means, okay.

Okay, yeah. Each one would not be able to then be used, or to depend upon.

[Speaker 1]
Yeah, look, the seven consciousnesses, they rely upon the mother mind, the refrigerator. But, if you had two mother minds, they wouldn't have an interaction, because they're both the foundation of your whole mind. So, they would...

Okay, if you had two kunshis going on inside of one head, you would have two different people, because these are the main mind. Okay? Got it?

Okay. And I think nyika tenpa would mean, if it's correct, if this... Can you check later, okay?

But... It's probably tenpa. Both of them.

Depend upon, right? Well, this tenpa without the... with A, I think we had it before as the main mind cannot be ineffable.

[Speaker 2]
Yeah, like the wind.

[Speaker 1]
Yeah, it cannot be ineffable, because why?

[Speaker 2]
Because if it was, it wouldn't be a good, smearable place.

[Speaker 1]
Nice! It couldn't be stained by karmic seeds, okay? So, what he's saying now is that the refrigerator, where the karmic seeds stay, has to be solid enough to accept the influence of the karmic seeds.

Therefore, it would have to be independent. And therefore, you would have two independent minds in one head. And therefore, you would have two people in one person.

Okay? Rangwan chen gyi nam shi. Because the kunshi is a rangwan chen gyi nam shi.

[Speaker 2]
It's not... It functions on its own. It's a consciousness that functions without the aid of something else.

[Speaker 1]
Yeah, as opposed to the...

[Speaker 2]
The tsok dun, sem chok. And the...

[Speaker 1]
Yeah, and the... Pak chok. Nyonyi.

Yeah. Therefore, cheer, I'll give you 50 bucks for sona ne.

[Speaker 2]
Therefore, it is... It's an idiom. It's an idiom.

Therefore... I don't know. Therefore, it's an impossible place.

[Speaker 1]
Cancel the bet. Sona nepa means when a logical fault remains in place despite the argument. Sona, your faults and your thinking remain unmoved.

That's right where you started from. Now we get into an interesting question. What's the next question word?

You don't have to read it. Just tell us what it... Tsongkhapa is making a segue.

[Speaker 2]
Well, what about them seeds then?

[Speaker 1]
Yeah. How do they make? How do they stay?

Yeah, how does a seed stay in your mind? And that's... Wow, this is nice.

This is stuff we want to know about, right? All right, I'm going to skip the root text. And we're going to go straight to here.

And I think Stanley wanted to check you.

[Speaker 2]
Okay.

[Speaker 1]
Nice. This is very, very profound and very, very important for the mind-only school. And word, let's be brave and take a shot at it, okay?

It's difficult. It's very difficult.

[Speaker 2]
Okay. So that's our famous phrase from last term. It's to be one is to be the other.

Good.

[Speaker 1]
What are we talking about?

[Speaker 2]
To be the seeds is to be the foundation consciousness.

[Speaker 1]
Good.

[Speaker 2]
So this is basically a quote from the root text. He's repeating it. He's saying, to be the seeds is to be the foundation consciousness, or is it to be separate, or is it neither?

Okay. No.

[Speaker 1]
He concludes. This is his conclusion. It is...

[Speaker 3]
Neither.

[Speaker 1]
Yeah, the seeds are neither the same as the refrigerator, and they are not separate from the refrigerator either. That's Tsongkapa's conclusion. The seeds in your mind are not your mind, and they are also not separate from your mind.

That's his conclusion. Okay. They're not the same as your mind, and they're not separate from your mind.

[Speaker 2]
Therefore... Therefore, taking out shay, the basis of that consciousness... Okay.

[Speaker 1]
Oh, the seeds are chik and tabay, kaya and madrup.

[Speaker 2]
Can never be appearing as one and the same, to be one is to be the other, or separate.

[Speaker 1]
Okay. So therefore, we can say they are... The madrup means they neither exist as the same thing as your mind, neither do they exist as something separate from your mind.

Therefore, we can describe seeds as nirpa.

[Speaker 3]
As potential.

[Speaker 1]
As potential. I love it. Okay.

Potential. Yeah. So people always come up to me and say, Geshe-la, is the seed physical?

No. Is it mental? No.

Well, why isn't it mental? It doesn't... What?

It's not conscious. It's not aware. Okay.

Okay. It's just a potential. Okay.

The seed is the possibility that you're gonna be... That you're just gonna have an accident next week because you didn't loan it to people. Okay.

The seed is the possibility that your car is gonna break next week because you refused to loan it to somebody. Okay. Got it?

Cool.

[Speaker 3]
Yeah.

[Speaker 1]
Totally. What's the status of those seeds? They are baklanyo.

[Speaker 2]
They're sleepy, sleeping.

[Speaker 1]
They're sleeping in potentiality. Baklanyo means they're just living in limbo. Maybe they will produce a result if you don't confess.

Sorry. Yeah. And maybe they won't produce a result if you do confess.

They are baklanyo. They are just living. Sort of a semi-existence underground of the mind.

Okay. In fact, they are just tak yu. They are name only.

Yeah. They just exist in name only. You can't grab them.

You can't point to them. They are an unspoken potential. Okay.

That's really deep. That's really deep. All the seeds in your mind are maybe happens.

All the seeds in your mind are maybe happens. All right. Anatole, we got to make a song.

We could call the band Maybe Happens. I don't know. Okay.

I'm always looking for a name for a band. I'm looking for a band first, but if I ever get one. All right.

We got a quotation here. Let's go.

[Speaker 2]
CHU THAMS CAD KYI SAB YIN DE DAG CI SOS SO THA DE'I THAM, DBONG STE, THA DE'I PA MA YIN PAR GNYIS GZHAN NA Yeah.

[Speaker 1]
Let me check something. NYON MONGS PA'I... Yeah, this is PA'I.

We can take the question mark off. Okay. By the way, this is a quotation from a Sangha, from the Samahayana Sangha, the collection of the greater way.

Here we go. Translate it. You can do it.

[Speaker 2]
Okay.

[Speaker 1]
Grandpa's going to relax.

[Speaker 2]
Okay. That's why the book says, KUN SHING RNAM PAR BSHAD PA, Foundation Consciousness, KUN NAS MYONG MONGS PA'I CHU THAMS CAD is where all the bad side of things come from.

[Speaker 1]
It's a sentence with two subjects. The first is KUN SHING RNAM PAR BSHAD PA.

[Speaker 2]
Foundation Consciousness and all bad things in the universe.

[Speaker 1]
Yeah. All the seeds for all the bad things in the universe. Nice.

Okay.

[Speaker 2]
All the seeds, those. Each of those, why is it that each of those two things is not separate or furthermore, is separate and furthermore, not separate?

[Speaker 1]
Yeah. Okay. This refrigerator and all the billions of seeds which create all the crap in the universe.

Okay. Are those separate or are they not separate? Shana?

Okay.

[Speaker 2]
Good. Okay. The TE in this sense is the seeds and the KUN SHI, right?

Well, yeah.

[Speaker 1]
The DE probably means KUN SHI LA. DE LA GNAS PA DE DAG.

[Speaker 2]
Okay.

[Speaker 1]
I'm sorry. I would read it, it and the things staying in it. Okay.

[Speaker 2]
Okay. It and those things staying in it are of a separate substance, are separate.

[Speaker 1]
MA YIN.

[Speaker 2]
MA YIN. They are not to be one, is not to be the other. Yeah.

So basically, they are not separate things.

[Speaker 1]
But, THA MI DE'I PA YANG MA YIN.

[Speaker 3]
Triple negative.

[Speaker 2]
One to be the other.

[Speaker 1]
Yeah. Neither are they something which is not separate. Okay.

Neither are they separate and neither are they something which is not separate. MA. MA.

I'm losing you, Werner. Yeah. We all know.

Yeah. Everybody knows. Okay.

But, KANG DE BYUNG BA'I THUG BSKYED PA CHEN. The TU. What's TU?

NUPA. Mystical power. Yeah.

Here it just means NUPA.

[Speaker 2]
Yeah. The ability or...

[Speaker 1]
Yeah. Potential. Potential.

Okay. THUG BSKYED PA CHEN. Extraordinary potential.

Okay. And that's what's staying in the KUN SHI. Okay.

[Speaker 3]
All right.

[Speaker 1]
That's all the seeds that you have.

[Speaker 3]
Okay.

[Speaker 1]
So, somebody asked the sangha, are the seeds the mind or they're separate from the mind? And he said, well, you can't really say they're either one. So, what's their relationship to the mind then?

Well, they exist inside the mind as potential, as extraordinary potential. Okay. Okay.

You could flirt with reading this last line as they might even turn into the KUN SHI. Word, you still there?

[Speaker 2]
Yes. Sorry. My internet's a little unstable.

[Speaker 1]
Yeah. Okay. And there's the quotation.

He read it pretty correctly. And here we go. Another quotation.

Who we got there? Haso, you want to Haso? I'm sorry.

Do you want to check word? I don't... I think he's...

[Speaker 2]
Yes. My internet is also very weird tonight, but let's see.

[Speaker 1]
Yeah. That's called mind-only internet. Okay.

Let's go.

[Speaker 2]
Okay. ,GZHAN NI, SPYOD PA BYA BA MA YIN PA, NAM YIN NO, ZHES BYA BA'I THUN DE, ZHES DANG ,DOD NTO, DOD NTO, yes. Oh, DOD NTO.

Yeah.

[Speaker 1]
Okay. Good. So, we're going to quote the commentary to a sangha, his collection of the Mahayana, right?

And the commentary is called The Secret Meaning.

[Speaker 2]
And do you remember who wrote it? There's some discrepancy, but we think it's Master Vasubandhu.

[Speaker 1]
Yeah. The catalogs to the Tengyur says people in the past said it was Vasubandhu, but we doubt it. And they don't know who wrote it, but it's a good commentary, and people always quote it.

There are...

[Speaker 2]
There are positions? There are problems. Yeah, there are problems with both of these positions.

What's the two positions? That the seeds are THA DE or THA MI DE PA.

[Speaker 1]
Yeah, that the seeds are the foundation consciousness, or they are separate from the foundation. But there's problems with both ideas. Therefore, DE LA GNAS PA DE DANG, ZHES SU THA DE PA YANG MA YIN.

[Speaker 2]
Therefore, how the seeds stay, how they stay in the foundation consciousness?

[Speaker 1]
Yeah. Whether it is substantially the same with what's living in it, or it's not the same as what's living in it, meaning the seeds. He's quoting a sangha, and he says, look, a sangha said it's not.

They are not. They are not separate, substantially. He said they're not, etc.

KUN ZHIG RNAM PAR ZHES PA LAS DE NYID GZHAN NYID SBYOS PA BYA BA MA YIN.

[Speaker 2]
Okay. You cannot say that the KUN ZHIG is an object or a thing which differs from the seeds.

[Speaker 1]
The seeds cannot be described, ZHES PA BYA BA, as being essentially different, ZHES NYID, from that foundation consciousness. You cannot describe the seeds as something which is essentially the same, or something which is essentially different from the foundation consciousness. That's what a sangha is saying.

Who said that? This guy, this commentator, okay?

[Speaker 3]
Yeah.

[Speaker 1]
So he says, the commentary says, you know, I agree with Tsongkhapa. Why? Because the sangha is trying to say the seeds aren't really the mind, but the seeds aren't separate from the mind either.

KUN ZHIG, okay? All right. Okay, word.

Who's there? Adam, are you there? Yes, sir.

Let's pick on this guy. Come on.

[Speaker 2]
Should I just read the one line again?

[Speaker 1]
Yes, please, because I have a comment about it. Okay. Yeah, so do you understand my comment here, Wren?

[Speaker 2]
Yeah, I remembered this, and I remember we had some issue with it, and I remember reviewing the book, and being, there was some confusion. So SHEJAR is another mind-only commentary. Yeah.

[Speaker 1]
We made a mistake in the golden key. So now, you know, Utpala, we have to talk about how to store mistakes for the next edition, and how to fix the e-book immediately.

[Speaker 3]
Okay. I do collect them for reprint, but.

[Speaker 1]
Yeah, so they have to be collected somewhere there, where if something happens to Geshe Michael, or something happens to Utpala, or something happens to Wren, that we know that all the mistakes are written down somewhere. Because we will find mistakes in our books.

[Speaker 3]
Oh, we have found them, yeah.

[Speaker 1]
Impossible.

[Speaker 3]
Okay.

[Speaker 1]
So we thought this was one book, but apparently it's two books. Okay. So here's the other commentary.

By the way, Wren, it sounds like it could be a commentary to Densang. Yeah. Okay.

I don't know. Okay, here we go. Please read.

Utpala, correct him while you're there.

[Speaker 2]
Okay. Okay. Yeah, this is difficult syntactically, okay?

[Speaker 1]
Are they one and the same, or are they separate? Neither one. Okay.

[Speaker 2]
What's the yin-mu kyi? It's saying, oh, it should be my yin-mu kyi, right? But admittedly...

[Speaker 1]
Yeah, admittedly that's the case, but... Okay. And now he's explaining those words.

Keep going, Utpala, keep going. Let me push this down for you, Wren, and here we go.

[Speaker 3]
Okay.

[Speaker 2]
Sorry. No problem. Okay.

Okay.

[Speaker 1]
Nice. It's not an easy sentence. It's a translation from Sanskrit, right?

And let's try, let's tackle it, okay? For 50 bucks, we're...

[Speaker 3]
Beyond or past. Yeah, can you say it again?

[Speaker 1]
And somebody has to turn their mic off. Somebody with a kid has to turn their mic off. Okay, go, Wren.

[Speaker 2]
Beyond or past. Yeah, so what's it mean? Beyond what?

Beyond being separate and not being separate. Nice. 50 bucks.

Cash it in with Ellie, okay?

[Speaker 1]
Okay. Yeah, that's beautiful. What's the status of the seeds in your mind?

They go beyond separate from the mind or not separate from the mind, okay? But when we say jöpa, that they nepa, as bhaktya.

[Speaker 2]
Oh, when we say that the... Oh, that they stay, that they appear as potentials or...

[Speaker 1]
Yeah, when we describe the seeds in your mind as living as potential inside your mind, okay? We're just talking about a nupay kepa.

[Speaker 2]
A feature of potentiality.

[Speaker 1]
Nice, beautiful. Oh, God, you're a real mind-only translator.

[Speaker 2]
All right. I don't know if that's a good thing or a bad thing.

[Speaker 1]
No, it's definitely going to make you mystical. Okay, here we go. Ellie, your turn again.

Bhaktya. I'll give you the clue, I'll give you the key, okay? The golden key to understanding this.

The nupa, it's talking about the relationship between the nupa and the nupa chen.

[Speaker 2]
Right, the potential and the thing that holds the potential.

[Speaker 1]
Beautiful, beautiful, beautiful, beautiful, yeah. So when we talk, when we say bhaktya...

[Speaker 2]
Right, shejawa, when we say bhaktya, potentials, ni, what we're saying is nupay kepa, that feature of having a potential, te, refers to nupa potentiality, yang, and also nupa chen, the thing that holds the potential. Good. And that very thing, teni, and is chen shejawa, is nothing more than that, that we're calling it.

Yeah, so I'll read it for you.

[Speaker 1]
The potentiality, okay, this potential, is neither something which can be described as being the thing which holds the potential itself, but neither can it be described as being other than the thing which holds the potential, okay? Cool? Got it.

It's neither kunshin nor not kunshin, okay? It's dipesul. Mystical.

Okay, one more sentence, hopefully he's going to release us from this thing. I'll check you myself for free. Yeah, there's a huge mistake here, which is misspelling the gyur.

And luckily we have the tengyur, which has the right spelling, okay, right here, gyur. Okay, so that's a tough sentence. What's gyewa mean, gyewa in the second line here?

[Speaker 2]
Gyewa is a question, right?

[Speaker 1]
Yeah, if you ask me, are they penzin tade or tade mayin?

[Speaker 2]
Are they mutually exclusive or are they just separate?

[Speaker 1]
Yeah, are they separate or are they not separate?

[Speaker 2]
Are they not separate.

[Speaker 1]
Okay, gyewa didsu shen mayinpate. If it was me word, let me check down here. Yeah, great, good, great.

Aha, he corrected the... Check this out, okay? Oh no.

Big mistake. That's huge. And you got to study for 40 years before you can smell a mistake like that, okay?

Did it seem weird to you? Something was off, something smelled bad. Okay, gyewa question.

To ask the question, is su shen mayinpa?

[Speaker 2]
To ask the question is not...

[Speaker 1]
Yeah, you're asking... Yeah, even asking... Su shen mayinpa means it's wrong to start with.

[Speaker 3]
Yeah, exactly.

[Speaker 1]
Okay, asking a question like that, are the seeds separate from the refrigerator? Or are the seeds the same as the refrigerator? You already asked a bad question.

Su shen mayinpate. Why?

[Speaker 3]
It should be nupa chen gyi gyur. Hang on.

[Speaker 1]
Okay. Yeah, okay, all right. Try to read it.

It's really hard. Okay, nupa chen.

[Speaker 2]
The substance or the thing that is doing the causing?

[Speaker 1]
I'm going to give you... This sentence is incredibly deep, okay? Nupa chen means the thing which has the potential, right?

Which means the kun shi, right? Yeah. The thing which is holding the potential, kun shi.

Yeah, and you got to ask yourself... Okay, dagpa is easy. What's that mean?

Name only or labeled. Yeah, the word seed. The word seed is just a name that's put on...

I don't know. Which is just applied to... Now, this whole...

This sentence is messy already. It's got big mistakes already. But I'll ask you, word.

But the word gyu here is here, okay? Gyu is here. The R-G-Y-U.

It means cause or it can mean the material of which something is made of.

[Speaker 2]
Yeah, that's what I was saying. Nupa chen, it's the stuff that becomes. So, yeah, it's like the original material or something.

[Speaker 1]
Yeah, good. So, there's like three ways you could read this last part. And they're all sexy and they're all important, okay?

So, is there any sense in which the bak choks are the gyu of the kun shi?

[Speaker 2]
Uh, yeah, bak choks are the gyu of everything.

[Speaker 1]
Yeah, the seeds turn into the refrigerator, okay? The seeds turn into the refrigerator, okay? So, if you look at the seeds as being the stuff that the refrigerator is made of, then really you're just calling a part of the refrigerator a seed.

Yeah. And it's all just words. You can say seed and you can picture it as like an orange seed sitting in a bowl or something.

But don't forget that what we call seeds is really just the kun shi waiting to happen.

[Speaker 2]
Exactly.

[Speaker 1]
That's so sexy. That's so beautiful, okay? So, you know, we got to chew on this sentence.

This sentence is unbelievable. The seeds is just another name for kun shi waiting to happen that lives in the kun shi. All right, cool.

Whoa, whoa, whoa, okay. By the way, the author of that section, his name is Ngo Nyi Mepa.

[Speaker 2]
Yeah, we found his name in Sanskrit. It's, uh...

[Speaker 1]
What was it? Abhava or something?

[Speaker 2]
Yeah, Nisbava, like not, no...

[Speaker 1]
Yeah, Nishpala. The name of the guy who got so mystical here. Is Mr. What, Warren?

[Speaker 2]
Mr. Mystical.

[Speaker 1]
Mr. No Essence at all. Probably he's just trying to live up to his name. Probably his mom named him no reality at all and then his whole life he's trying to prove it.

Okay, do we have time to do more? Yes. Okay, let's keep going.

I need somebody. I need Nick. Is Nick there?

Yeah, I'm right here again. Okay, but please pick on him. Nobody's picking on him.

It really depresses me.

[Speaker 2]
Nlogpa. Nlogpa. Nlogpa.

Thank you. Thank you. This is tough.

Okay.

[Speaker 1]
What's Jawa? The comment upon? Yeah, yeah, this kind of comic, this guy writing this commentary who's Mr. No self nature. Okay, Lopin D. He's, he's saying, the new bar is only Tokyo, and the new patient is Jaya.

[Speaker 2]
Yeah, the, the potential is nothing more than a label, or mere label thing. And the thing that holds the potential nice.

[Speaker 1]
Yeah, who believes Shepa means he accepts that. Okay, who's okay, this Lopin could be, I'd have to study it, but it's either, it could be a sangha. Okay, he's, he, our writer believes that a sangha's position is that the seeds are just nominal entities, they exist only in name, but the thing which holds them exists substantially.

Okay. Therefore, therefore, how can you discuss whether they are separate, or the same? Okay, you've got one thing that doesn't have any real reality, it's just the name, it's just the name.

And then you've got another thing which has a real reality that's supposed to be holding it. So how can you compare them? Okay.

Okay, so he says zeta day my in. Okay. He says zeta day my in.

[Speaker 2]
They're, they're not separate.

[Speaker 1]
They're not separate. And they're also not dope a chick for $100.

[Speaker 2]
They are not the opposite of everything. They are not $100.

[Speaker 1]
Okay, collected from Miss Ellie. Okay. Yeah, which means they are not separate.

And they are not the same. But he said the same in a very sexy way. He said all that they are not the opposite of all they are not.

Okay. Luckily, we studied Adams first book. Okay.

Got it?

[Speaker 3]
Yeah.

[Speaker 1]
Now, that's the commentary he's writing. Look, they're not separate. And neither are they the same thing.

Okay, they, they need Zajic dope a tad dead. What's Zajic dope a tad a word for $100? What's the famous place where Gershwin Michael learned this word?

[Speaker 2]
They, they are. Well, Zajic means to be one is to be the Come on.

[Speaker 1]
It's on the road to Washington, DC when different package.

[Speaker 3]
So same stuff, different package.

[Speaker 1]
All right, 50 bucks for Nick 50 bucks for Adam. Okay. I thought that's when you learn to get in love.

Not actually this was the actual place was freehold New Jersey, which is the home of Bruce, Bruce Springsteen. And yeah, it was in the 711. He tried to find something because he was hungry.

Because we spent three hours in the dentist. And he said, this whole store is full of Zajic dope a tad a the same crap in different packages. The same crap with different identities, right?

And, and, okay, so some people said, what this guy is saying is the mind and the seeds are Zajic dope a tad a. They're the same stuff in different packages. Okay.

We're at time boss. Okay, I'll just read this last sentence. shung nguk shen gyi chuk kye chukpay ma These people are bringing in expressions from other schools.

Okay, which is what school? Who talks about? Yeah, no, it's a sutra.

Zajic school. First of all, these people are mentioning an idea that comes from the Zajic schools, which proves they don't even understand their own language.

[Speaker 3]
Right.

[Speaker 1]
Dönpa means to be fluent. Okay. Dönpa means to be fluent.

Okay. So those people who say that this commentary means the seeds and the kunshi are the same crap in different packages. They're, first of all, they're mixing in another school.

Second of all, they don't even know this school. Cool. Got it.

And now, Stanley, I'll give you 100 bucks if you can tell me why the next sentence is going to be important next class.

[Speaker 3]
The Shenyang one?

[Speaker 1]
Yes. 100 bucks. I'm not waiting all night.

I'm going to go eat dinner. Oh, cool. Maybe it's about Vasubandhu and Abhidharma.

Second chapter of the Abhidharma Kosha. Yeah, okay. You failed, Stanley.

You just lost $100. That'd be enough to buy gas for your new car. Listen, this proves that there's a connection between you and word.

Okay. Because the next sentence, he's going to quote your second chapter, which is exactly what you're working on nowadays.

[Speaker 2]
I just don't know why.

[Speaker 1]
Neither do I, but we'll find out. All right, handsome. I'll see you guys later.

I'm going to go eat some frozen macaroni. Thank you.

[Speaker 3]
Thank you, Geshe-la.

[Speaker 1]
Thanks, everybody. Have a good night. See you guys in the morning.

Bright and early. Bright and early. Don't forget to bring your yoga mat.

Yeah. And there'll be a Q&A session tomorrow morning with Ben Kramer, for those of you interested. He's going to ask people what poses John Brady did.

Before that, actually. All right. All right.

Good night, y'all.