Вордсмит — Книга 2: Трудные места школы «Ум только», занятие 36

[Speaker 1]
All right, is there anyone there? I'm here and I'm anxious to do the homework.

[Speaker 3]
Depends on what school you're talking about, if we're here or not really.

[Speaker 1]
Okay, question one. If a seed's nature is to be by association, then what is the logical consequence of a seed of form? Sorry, we only did like three sentences last time or something, so I have to get pretty...

[Speaker 3]
The seed is physical. There will be a form in the formless realm?

[Speaker 1]
Holy moly. Hey, how much money does he get for that? 100.

I think he just forgot to say that. That's all the mind-only knowledge. Okay, good job.

Sounds like it's real, but it's not, Stanley. It's real, but it's not, but it's deceptive, but it's not. Okay, figure that out.

Okay, if a seed's nature is by association virtuous or non-virtuous, then what is the logical consequence? The last answer is a hint for this answer. Sorry, it's really specific.

It's from the book. I don't have to tell you.

[Speaker 2]
It's about the deed that created the seed?

[Speaker 1]
Yeah, it's about what the consequence of the deed would be. It's similar to the last answer, Stanley. Just guess.

[Speaker 3]
Yeah, so in the higher two realms, there would have to be actual non-virtue.

[Speaker 1]
Yeah, good. Perfect. If you say that seeds are what places phenomenon, what verb is then the basic nature of a seed according to Jason Koppel's biological consequence?

I don't know, common maybe? I don't know. It was one of the three sentences we did, okay?

[Speaker 3]
Well, what does places phenomenon mean?

[Speaker 1]
Jokje in Tibetan. I don't know. How do you want me to translate?

[Speaker 2]
The verb place. I mean, I don't know the answer, but I can read his English, at least. It means like to place something, not the noun places, not multiple places, but the act of placing something.

[Speaker 1]
Yeah, or what place? Like pudding. Oh, pudding.

[Speaker 2]
Pudding, like vanilla pudding, chocolate pudding.

[Speaker 1]
That's phenomenal. It's a hard question to phrase even, so good luck with the answer. When a seed ripens, what does it do naturally?

That's basically the question.

[Speaker 2]
What verb is the basic nature?

[Speaker 1]
It's from the class. I mean, there's no way to guess. You just have to remember.

[Speaker 2]
I'm out of time. It's helpful. I can relax now.

[Speaker 1]
Yeah, throws, projects. How do you say that in Tibetan? Panje.

[Speaker 2]
Oh, yeah, panje. That sounds familiar.

[Speaker 1]
I remember that happening in class.

[Speaker 2]
I was there for that.

[Speaker 1]
Words. Jason Drelwa. It was already in the homework twice.

Um, it looks like follows from Obai Association. There you go. Nice, Nick.

I think I saw you highlighting it. There's different definitions of it, but I put up a couple of them for fun.

[Speaker 2]
I mean, it could be a quality of the mind on the school.

[Speaker 1]
Or it could be a person who studies. The quality of the mind only school. Yes, Nick, you're right.

I put that one. What is it in my text?

[Speaker 2]
The definitionator. Yeah.

[Speaker 1]
Exists by definition. Kind of. Something that exists by definition.

Sort of. Really, actually. The real thing.

The real thing. I define it as what Nick said, like someone who knows all the books. Didn't please out you sometimes, but not so much in this part of text.

But I put those for fun. Okay. Pongzimpa.

The thing that you done gave up. That's fun. Yeah, with a.

Yeah. With a, you know, aspirated. With a second column.

Oh, no.

[Speaker 3]
Already thrown. Yeah.

[Speaker 1]
It's a conjugation of. Right.

[Speaker 2]
Right. The seat already got thrown. It's.

[Speaker 1]
Yeah. In this vein, I put in this little. Verb.

Guide. Because. These come up all the time, and I feel like people forget them all the time.

I saw. All right. That's very helpful.

Yeah, I started memorizing them. The first term, because. Yeah.

If I hadn't just lost $1,000, I would. I would buy for you. So don't worry about it.

Thank you. So, yeah. So sin after a verb means, like, already happened.

My talk, which we see in, like, they might talk. We've had it in another verb recently means, like, just about to happen. You.

Oh, my God. Guess you want to hear what I figured out about you? Yeah.

I think I know why you means, like, to course or go. As well. As well as the cause and why it means, like, happening.

Like, I think it all means like, like, the cause goes into the result or like. The. Yeah.

Moves about. It runs into the result. Yeah, exactly.

Even, like, talk to you, like, the Duke and talk to you. Seems like I, I, I think you could find that in the word head to. Oh, really?

Like. Yeah. In the verbal root of head to.

So I challenge you to do that. Oh, I'll look it up. Thank you.

Anyway, these also mean, like, happening. They're like progressive tense. I don't know.

Present perfect. I don't know. Yeah, one of those things.

Anyway, and chick, chick and shit can mean imperative. Nice. We see that a lot in, like, the sutras where people are talking to each other.

Anyway, I thought that'd be fun. You probably.

[Speaker 2]
Very nice.

[Speaker 1]
Very, very helpful.

[Speaker 2]
Okay.

[Speaker 1]
Thank you. Yesha, you're welcome. Yesha, these are impossible, but I tried.

Oh my God, they are, but they're very sexy. I, I love this section. Because I figured it out.

[Speaker 3]
Okay.

[Speaker 1]
That is probably misspelled. Oh, okay. That because I translated that.

Believe. Yeah. Your assertion, shepay, right?

Your assertion that if the seeds are exclusively karmically neutral, they, then a, a vow, a, the continuation of a vow within the human soul cannot create a stream of good karma. Yeah. Okay.

Okay. That necessary consequence, if the seeds are only karmically neutral, me, by that, okay, as a subject of the sentence, right? That attempted telwa, that attempted necessary truth, doesn't hurt us.

Okay. It doesn't hurt our position. It doesn't disprove our disposition.

It doesn't disprove our position that the seeds are always karmically neutral. Okay. Got it?

Okay, it doesn't damage it. Okay. Yeah, it doesn't, doesn't cause us any trouble.

[Speaker 3]
Okay.

[Speaker 1]
Yeah, this is a different thing. For so long as, GC, okay? Yeah, I put, I put stay for your whole life.

For as long as, when, when doing something in contradiction to your vows, to the rules, labdra here means rules, okay? Okay. In, in any case, in any case, for the length of time, GC, that something would endanger your vows, okay?

And, and you react with nod sa and tel yu. Shame and consideration. And as long as you maintain your chen she.

Our mind. That potential of restraint is, is, is, is what, that's good karma and not seed, okay? Your continued awareness of your vows, your continued desire to protect your vows, is what makes the continued existence of a vow within your mind stream a good karma, and it's not the seeds that were planted when you took the vow.

Oh, interesting. And, and, yeah, yeah. Uh, chel trim means, uh, immorality.

Okay, I put hypocritical, so it just means immorality? Yeah, yeah, it means immorality, yeah, yeah. Uh, I don't know, for now.

Yeah, uh, isn't that an interesting idea? So, here, I'll say it again.

[Speaker 3]
Mm-hmm.

[Speaker 1]
What makes you get good karma for as long as you keep a vow is not that seeds were planted when you took the vow, and those seeds are producing good karma. Those seeds are neutral. But your continued desire to keep the vow and protect the vow is what makes the existence of the vow in your mind stream create good karma.

Mm-hmm. That's very, that's a, that's a very beautiful distinction, right? Yeah, that's cool.

If, if you just take a vow and then you're lazy and you never think about it, and you have no desire to protect it, and you don't appreciate it, it doesn't pour good karma on you every day. Okay? It's, it's nice.

It's a nice idea, okay? So, that, uh, the nupa, the, the power of that self-restraint, okay? Domba.

That's all, uh, ngar langpay dompa yukpa chok nu la. That's, that's what made the karma of the vow in your heart, okay? And, and after that time, uh, that, that nupa continues on in the stream, okay?

Cool? Cool. Of this day, jade doesn't mean, uh, Next slide.

Next slide. Yeah, it just means, uh, in, in the aftermath of taking the vow. Yeah.

Okay, cool. Uh, now, yeah, uh, this is tricky. Um, there's two mind-only classical shastras commentaries, which describe the seeds as being unclear, okay?

And, uh, and, and what they mean when they say unclear is that they are not self-clarifying as virtue or non-virtue, meaning that they are karmically neutral, okay? So, uh, so kappa says, look, there's two very authoritative mind-only commentaries in the tengyur which describe the seeds as unclear, in the sense of not being, not being clarified as virtue or non-virtue, in other words, being karmically neutral, okay? Therefore, because of those two quotations about not being clear, that proves my position that the seeds are always what?

Yeah, karmically neutral. They don't have any, uh, content as far as, uh, good, good or bad, okay? Cool.

They are unclear. They are, they are in a state of limbo between virtue and non-virtue. Okay.

Now, if you're a mixed nut, what do you do next, Borden? Um, find the quotes from Shejjar and Dunsang? Yeah, and what wording are you looking for?

Um, misel, close to loma. Yeah, yeah, misel. And, uh, if you're framing the search, which is, uh, the ultimate mixed nut skill, if you're framing the search, if you're preparing the search, uh, what might you do?

Um, well, you try to look for words that aren't going to be, like, 170 times in the text, so. I mean, in this particular case, how could you frame a search that would almost surely hit what you want? I would do a proximity search, um, of miselwa, like, within two or three lines of lomaten.

Absolutely perfect answer. And if I hadn't given away all my money tonight, I would probably just throw some money at you, but unfortunately, uh, it was all taken by Utpala. Okay.

Uh, yeah, great answer. Great answer. All right, that, you did a great job on this.

Good, good. It's a very difficult section. It's a very difficult book, god dang it.

Dang it? How would we, how could we have known such a thing? Yeah.

It's not like the title says, it's not like the title is, it's not like the greatest Buddhist scholar in history said in the title that these are the nasty points. Can we do, can we do a Lawe Nadrell next time? Yeah.

I'm just thinking about your next project, actually. Uh-oh. I'm, wait, I'm picking my next book.

Yeah, we'll do it together. I, I, to be honest, I haven't, uh, yeah, nothing, nothing firmly came to my mind, but, um. I have, I have an idea.

Okay, well, I, I'm, I'm open to thinking about it. Uh, all right, where are you? You're over, there's your car.

I always supposed to do a car thing. Uh, can I do a little bit word? Because we're going to run out of time.

Give me, give me five minutes. All right. Oh, I'll just, I'll just do the single picture.

This is Geshe Michael, and I'm the boss of the Mixed Nuts. I mean, I decide the wording, the format, the finances, the contracts, the books to be translated word, the publishing, the sources, period. If you don't like it, go to Princeton, or go to some other loser place and, and, and translate there.

Okay, and I'm, I'm, I'm not joking. You know, I, I have very little time left in my life. And I, I have a very clear plan in my head for you guys.

And, uh, so this is mainly for Gibson and Tim. Okay, so, you know, I'm a nice guy. I try to be friendly and I try to get along with everybody.

But in the end, uh, I'm not going to work on something that I don't want to work on. And, uh, I'm not going to put time into something I don't want to put time in, because I don't have much time. So, uh, so that's the bottom line.

Okay, but of course I'm very, you know, I'm flexible and I, I try to work with everybody. But in the end, uh, I've been doing it for 50, 60 years. And I, and I, I, I know this.

I really, I know this stuff. I don't know, I'm not aware of anybody who knows this stuff that way. So anyway, okay, that's just, I finished Word.

Isn't that quick? Yeah, okay. And I, I don't talk about it much, but that's how I feel.

Okay, uh, where is that, my only book? Here we go. We've finished that paragraph.

Uh, uh, we, I did, uh, use the strategy to describe Word. And here it is. Pretty clear, right?

What's it say? Um. The seeds are in Estella.

Uh, meaning neutral. Yep, that's it. Okay.

Yay. Yay. So, uh, Shenzhar supports us.

Who's it by? Mr., Mr. No, No Reality. Yeah, Mr. No Reality. Okay. And here's the second book, which is possibly by Vasubandhu, is it? We don't know.

Yep. Here's his quotation. Can you read this?

Um, um, Okay, so, uh, when, uh, we talk about two kinds of what? Yourself? Unclear?

Yeah, I'm, I'm not being clear. We could be talking, either we're talking about not clear as to whether it's gewa or migewa. Translate.

Oh, I thought it was obvious. Uh, virtuous or not virtuous. Oh, that's the first one.

And the second one is it could, not clear could also mean it's not clear whether it's nyomong chokyi chod or nam jang chokyi chod. Kleshek or enlightenment? Yeah, something on the negative side of reality or something on the positive reality.

Uh, it, it, it's not clear. Uh, uh, they're not specified. Neutral, the seeds are neutral because they are not specified in those two different ways.

Okay. In fact, they are yong sum miso. Uh, really unclear.

Yeah, they're totally not clarified. We cannot say, and then here's an important segue word, we cannot say by looking at a seed from the outside where it's going to go. It's totally unclear.

Only a Buddha can look into a seed and tell you what's going to pop out. Okay. And, and, and so get that in your mind because it's going to help you through the next section.

Okay. So when we look, you know, if you could look at a seed, it would be unclear, meaning you couldn't see where it's going to go. You couldn't see what's going to come out of it.

Okay. Uh, therefore we say the seeds are neutral. Now, word, I will give you 50 bucks for tazig and it's correct interpretation.

That is the last word. No, that would be mao ta a ta. No, isn't ta the end?

Hey, I want, is somebody recording this class? Yeah.

[Speaker 3]
Yes.

[Speaker 1]
I, I got word tonight. Okay. Tazig means alternate term.

[Speaker 3]
Oh.

[Speaker 1]
Yeah. Okay. It's a, it's a very rare word.

Okay. Tazig mean it's an alternate term. What's an alternate term for what?

Mitselwa is an alternate term for lungmedhin. Good. Yeah.

That's all. Yeah. Tazig you can translate as another way of saying.

Okay. Saying, saying that seeds are not clear is just another way of saying that they are karmically neutral. They are not specified as either good or bad.

And, and, and Tsongkhapa is, he's sitting on this point like a donkey, you know, like he's not moving from this point. He keeps repeating it. The seeds are neutral.

The seeds are not committing good karma. And the seeds are not committing bad karma. They are neutral.

They are unclear. Okay. All right.

[Speaker 2]
Do you think he's going to get around to what, like why we, why that's important?

[Speaker 1]
Like not why we care, you know, You know, if we can get to it tonight.

[Speaker 2]
Yeah.

[Speaker 1]
And I think we can, if we move briskly. He's going to take this to an amazing place. Okay.

Trust me. Okay, here we go. Please read word and maybe, who we got up there?

Word, do you want to suggest someone to check you? Sure. I don't know who's here.

Let me look. Um, okay. Hustle.

You want to get some revenge on me for all those Tibetan classes? Hey. Also, he said he also wants you to play flamenco while he's Serenade us.

No. Okay. Thanks.

Hustle. Here we go. Your Yeah, this is tough.

Okay. So he's, He's, he's quoting now Dönsang, the book that was possibly written by Vasubandhu, but we think not. Um, um, I don't know, inside, I don't know if you mean inside the book or inside a seed.

I would, I would say inside the seed from what comes in the next few pages, but just, just keep it in mind. Okay. So, uh, uh, we can say that, uh, from an internal point of view, things are a little unclear.

Okay. That which is on the inside and which was created by good and bad deeds. Okay.

That thing is virtue and is non-virtue. Yeah. So that seems to say what?

Um, I, I get where this is going based on the quotes we just read too. I think, um, that's saying. It seems to say, it seems to say that inside the seed, there is something that's not neutral.

Yeah. Good, good, good. Inside the seed, there is good and bad karma, which was put there by good and bad deeds.

Okay. Which created the seed. So that seems to contradict Tsongkapa.

Yeah. The book, the very book he's using says good and bad deeds created the seed, and they created something good and bad inside the seed. Therefore, Tsongkapa, it's not true that...

Uh, seeds are lungwa ten. Yeah, that seeds are neutral. But Geshe-la, this is all, this is all equivocation, isn't it?

Tsongkapa never said... No, no, no. It's, no, there's something very beautiful coming.

Trust me. Okay. And so that's the first quotation from Dönsang.

Here's another quotation from Dönsang. SA BON NAM KYANG MA BDUR LUNG MA BSTAN YIN PA'I PHYIR Because the seeds are karmically neutral, okay? And don't cause an obstacle.

Good, yeah. PHYIR MA BDUR LUNG DU MA BSTAN PA'I PHYIR NI BYUNG BA KHO NOR GYUR KYIS MA BDUR LA LUNG DU MA BSTAN ZHIG LAS DGE BA DANG MI DGE BA'I PHYIR BYUNG BA What he's saying is the seeds themselves are karmically neutral. That's their very nature, okay?

And that's their only nature, okay? But later, PHYI LAS, okay? PHYI, later on, they create virtue and non-virtue.

Well, that again seems to contradict, okay? It seems to be incorrect. RUNG BA MA YIN NO, it seems to be.

Then our other guy says, Tsongkhapa, aren't you contradicting these two statements? And Geshe-la went and got you the quotations. Here they are.

Yeah, there was a PHYI here that I wanted to... PHYI LAS, would you say? Hang on.

Well, oh, here it is. Oh, yeah, here, I wanted to point something out to you that's going to be useful for you later in your understanding. Yeah, it's a cheesecake.

What's this ZA'I word? PHYI ZA'I BSTAN ZHIG LUNG DU BSTAN LUNG DU BSTAN Outer seeds are... are not neutral, were pronounced.

PHYI ZA'I BSTAN ZHIG LUNG DU BSTAN BSTAN LUNG DU MA BSTAN PA NYID KYI MI SEMS YIN NO When examining outer seeds to see if they are karmically neutral or not, we can say that they are unclear in the sense of being neutral. Seeds for corn, seeds for rice, seeds for barley, okay? Again, it doesn't say LUNG MA BSTAN, it says LUNG DU BSTAN PA.

It's the same. Really? As far as being LUNG DU BSTAN PA, they are not.

Oh, okay. Okay, but by the way, that clarifies why they said LUNG in our quotations. Oh, as opposed to PHYI?

Yeah, as opposed to physical seeds in the world, okay? And I was excited that somebody mentioned PHYI before the LUNG, okay? Second quotation.

Yeah, you quoted it correctly, okay? So there's your two quotations. Keep going.

If we go fast, you're going to reach a very sexy part.

[Speaker 3]
Okay.

[Speaker 1]
And who's checking your word? Choose your suffering.

[Speaker 3]
I'll stick with HASO. HASO, you ready? Ready.

[Speaker 1]
I'm going to make a mistake, HASO. You got to catch it though, okay?

[Speaker 2]
Okay.

[Speaker 1]
I won't just make one. I mean, on purpose. I don't know about the other one.

[Speaker 2]
Wait, wait, wait, wait. Come on. Say it correctly, word.

You know, third column. For what? Which one?

TE.

[Speaker 1]
Nice. Good, HASO. Go get him.

Go get him. Yeah, this is a tough sentence, but it's helpful. The latter quotation, okay, is nothing but the position of our opponent, okay?

Okay. And it's not conclusive. NGES PA MA YIN TE It's not conclusive.

Otherwise, how could a neutral state of mind lead in... How could a neutral state of mind act as a DE MA'I THAG RGYEN for virtuous or non-virtuous states of mind? So, I'll ask you a word.

Can a neutral state of mind precede virtuous or non-virtuous states of mind? Directly before, yes. Yes, yeah, absolutely.

So, if all states of mind were neutral, if something that was neutral couldn't lead into virtue and non-virtue, then a neutral state of mind, like if you're asleep and you wake up and you do something good or bad, that wouldn't be possible, okay? Cool? So, it is true that neutral things can lead into good deeds and bad deeds.

In fact, it's always like that, probably, or often like that, okay? So, that's just a take. That's a variation on what the opponent is talking about, okay?

So, that doesn't cause trouble here. Now, let's talk about the earlier of the two quotations. Please read.

And Hasso is still checking you. Okay. When you say unclear, okay, you're just saying it's difficult to say, okay?

And our own system is that it is difficult to say, okay? It is difficult to say that a seed is either virtuous or non-virtuous, okay? That's all.

Now, I'm going to take you to a really beautiful place. He's about to take off on SIGUD ZI PAS, okay? SIGUD is not like a peach seed or something?

Exactly. You are so damn smart. SIGUD means apricot pit, okay?

Apricot pit. And ZI means a dye which is created from apricot pits, okay? A paint or a dye created from apricot pits.

And it's going to be a big theme for about a page. And to understand it, I pulled out three or four different interpretations of it. My favorite one...

What's my favorite one? Let's do this. Yeah, let's do this one.

This is by Gungtang Kwanjo Tenbi Dunme, who was part of the gang that was important in the creation of your first book.

[Speaker 3]
Oh, right.

[Speaker 1]
He was part of the immediate lineage of your first book, okay? Okay. So I would like to read his whole commentary about what?

Apricot dye. Dye? Okay.

Okay? Yeah, apricot DYE, yeah. And we do have time.

Thank goodness. This is a beautiful... It's a beautiful section.

All right, please read. And who do you want to check you? I was just thinking how to say apricot in Chinese because I know that for some weird reason.

What is it? How do you say it? Xingran.

Xingran is like a apricot seed. It's a Chinese herb. That's why I know it.

Oh, nice. By the way, I did not unprovide the lines here. So please read up to a comma.

Okay, no problem. And who's going to... Rivas.

Yay, Rivas. Hey. Don't fall asleep there, Rivas.

I'm going to wake you up. Okay, here we go. It's a word.

It's an hour later in Godalhoz. It is. Rivas is used to partying though.

It's all good. Okay, here we go. Now my kids are partying.

That should keep you awake. Perna. Okay.

So for example, if we take the saban of ne. Seed of barley. Barley grain.

And we plop it in the ground. And we plant it, place it, put it. Then what comes up is a nyukungumbo.

A green sprout. A green sprout. And that's mindrava from the original ne.

That's not like a barley seed. So where is he already going? He's saying...

Go ahead. He's saying that things are misal in the sense of they look one way even as an outer seed, but then they yield something that looks different. So that's an indication that a lungmaten bakchak could yield gewa.

Good. And a karmically neutral seed could trigger or could open into virtuous or non-virtuous states of mind. And still be karmically neutral.

LAR YANG. LAR BDE BU MIM PA. Okay.

DANG MI BDAG YANG. But LAR BDE BU MIM PA NA. When you're talking about what results come out of those grains.

SA BA NYON YOD DRA BA'I BDE BU MA CHU BA. You get on the sprouts a grain which looks exactly like the grain that you planted. Okay.

And from that grain, results will come MA CHU BA. That aren't mixed up. That aren't the same.

Yeah, totally predictable. Totally predictable results will come from a seed that you pull off a sprout that didn't look like the original seed, but the seed that you pull off the sprout will be exactly like the original seed. LUNG MA DEN.

Okay. Wow. So, Denny's gonna quote Tegtu.

Please read. Oh, who's checking you? Still Alex?

Sure. Okay. Okay.

I'll make a mistake, Rivas. You gotta pay attention though, okay? Okay.

Hey, Rivas, charge him for a mistake. Let's get some money back. I'll split it with you.

Oh, I won dollars. Okay. YOR BA'I PHYI THA' RUNG ZHES NA.

Good, good. This is a very beautiful section. I mean, this section, Nick, would make a very sexy advanced level two for DCI, written by you.

Okay. BAG CHAG THAR BAS PA MA YIN ZHING Uh, seeds can be not different from each other, and they can show no variety. Okay?

Seeds which are not of separate species, and which don't show any noticeable difference from each other, okay, by them, TSOS, by them, when they grow, can produce separate and totally different manifestations. And, and somebody says, well, how's that? How's that?

And the point is, that seeds, mental seeds, which are Neutral. all neutral and show no distinction from each other, how can they open up into the whole variety of the universe that we perceive? Okay?

Like, how is that possible? Got it? Okay.

The seeds look the same. They're all this boring, neutral thing. And then when they open, they create the whole variety of our life.

How, how can that be? Okay. And now, now's the cool part.

I was so hoping we would get to this, because it took me so goddamn long to figure it out. Okay, who's talking? Oh, shut up.

[Speaker 3]
No, no, he's messing with you.

[Speaker 1]
Yeah, you're messing with me. Okay, please read a word. Let me cut this off so you can do it easier.

Okay, there you go. He spelled Sigu differently. Yeah, they do.

Sometimes they do. Don't worry about it. Yes.

Okay. Perna. Sigui, si, not so pi, gyurwe, re?

I don't know. Gyurwe. Yeah, it's supposed to be re.

Oh my gosh. Wow. Okay.

And God, you don't know how much suffering I had, because I thought it was the barley. Of course. But that's the cloth, right?

It's cloth, goddammit. That's terrible. I get it now, because it's being dyed.

Where am I supposed to stop? Let's stop at yingdele. Yeah, yingdele.

Okay, yeah, yeah, okay. For example, perna, what's sigui? Apricot seed dye.

Good night. When you take a variety of dye, okay? Watch for that.

And gyurwe means to change the color of something, which is mentioned many times in Alison's text. That's why it's important to come to all the classes. Gyurwe, when it is stained by the dye, the re will exhibit all kinds of different patterns, okay?

Like kai dai. I'm getting there. Well, that's the hippies, yeah.

But kagye say, but at the point at which you dip it, chukpa, into the pot of sun, at that point, there is not matun. The cloth does not display a variety of separate divisions of color, okay? So before you dip the cloth into the dye, it doesn't show different patterns.

While it's in the dye, the dye is soaking everything equally. So that's comparable to... That's comparable to...

Yeah, these are literal seeds. And then when you pull the cloth out and open it up, it shows different patterns. Because...

Let's go to Vasubandhu's commentary. I went and got it for you. I found it.

Oh my god. It's down here. It's down here.

Wait, wait, wait. And by the way, nobody in Tibet got it. I got it.

Thank you. GYI THAR GOS GYI THAR GOS GOS PA MANG PO CHING NA YANG NA TZOG NI THOD PA THUNG LA TSUNG GI NUS DU CHUG PA NA NA TZOG TSOD THONG BA THAG Yeah, take GOS PA, which we had in Alison's text, which is another reason to come to all the classes. RINGS, THREADS, CHORDS She had the vow about spice packets, please.

[Speaker 3]
Yeah, cords, strings, threads.

[Speaker 1]
Threads, tying up spice packets with threads. You're not supposed to have who there, Allison? You're not supposed to have a monk holding your finger down on the thread.

Okay. If you take the cloth and you bunch it up into bunches and you tie them up and then you dip it in the dye, what happens? The cloth, when that, in the beginning you can't see.

When you dip it, not so, me too, me too. You don't see a bunch of variety. But when you dip it into the pot and bring it out, then you not so see tong.

Yeah, after you choke it in a new, a vessel of colors, you see tong, a bunch of variety. You see a variety, not so. Yeah, when you take the strings off, you get tie dye.

Yeah. Yay. So you're saying this proves that Master Vasubandhu was a hippie, is that what you're saying?

Of course he was a hippie. They're all hippies.

[Speaker 3]
Like the Grateful Dead.

[Speaker 1]
It's exactly like that. Hey, Utpala, can you look up some tie dye, a good tie dye on your computer and show it on your screen? I mean, just hold up your screen and show it to everybody.

Some people may not be aware of the advanced time in history. I saw that, you're still.

[Speaker 3]
Go in my closet and pull one out.

[Speaker 2]
I'm sure you could.

[Speaker 1]
So by the way, what we're talking about is a seed is like the pot of dye. It's neutral. It doesn't have any patterns.

But if you tie the cloth up before, which means you do good deeds or bad deeds for jok jay, Placement. When you plant it, you plant it with good deeds or bad deeds, then you're actually tying threads around the cloth that are going to create patterns after the seed opens, after you cut the threads off the cloth. It's a very beautiful example.

The seed is a boring, single color. What do you call it? What do you call that?

Monochrome. Monochrome, okay. The seed is monochrome.

The seed itself is neutral. But inside the seed is all this potential for the whole variety of our life after the seed opens. That and the fact that the seed, when it opens, it creates the entire variety of our life, says Tsongkhapa, doesn't prove that the seed wasn't monochrome.

[Speaker 2]
Here, guess what you see with Paula's screen.

[Speaker 1]
Let me see, I don't see her. Yeah, oh yeah, that's a tie-dye shirt, you guys. And you make that by bunching it up and tying it with strings, and then you dip it in a dye.

Okay, just those of you who never lived in the best era of history, with Jimi Hendrix leading us on. Okay. Got two minutes.

Okay, we're halfway through. We can finish. Tsongkhapa, then when you pull it out, you get all these different variations of patterns and color, okay, that you didn't see when it was in the pot, okay?

And he's going to quote Ying Zhou. Guess what that, oh, I wrote it for you, word. I know.

He would have guessed it. It's Ying Zhou, and I checked it, and that's where I got the tie-dye stuff from. In Master Vastubana's commentary, please read.

Alex, you're still checking. AK CHOK GYI THUB NA NGAT SOG MA YIN YANG YIN CHE BU'I THUB NA NAM PA THUB ME CHUG GI YUL YI NGOL THONG PAS TSOS PA'I KHO KU SHIN NO SHERE YOOK KAR PO CHIK LA TSIK GUI TSI YAM GYOR TSI KHAR LA NGAT SOG KU NA KAK DIR NDOG MIN DRA WA MI CHAR YANG LAR TSU NU THUB CHUG PA'I TSE TSIK GUI TSI MIN DRA BA'I NUS PA'I NDOG SANG NGAT NAG SOG DBYONG BA PHER BYED NAS SONG SO Yeah, good. To be honest, he missed the tying it with thread thing, but here's how he explained it.

In Master Vastubana's commentary, BAG CHAGS KYI BDUN NA, at the time of the seed, the mental seed, NAG SOG MA YIN. There's not a variety. BAG CHAGS KYI BDUN NA.

At the time of the result. You get all kinds of differences. Okay, DUN MED CHOS KYI RGYU YIN NO THONG PAS, due to different propensities.

This TSOS is a mistake. And God dang it, the 10 years of TSOS. No, it's very frustrating.

It takes me half an hour to figure out these mistakes that were running around for a thousand years. CHOS PA'I DGOS BZHIN NO It's like cloth which has been altered. Right?

CHOS PA'I means artificial, right? Artificially altered. Yeah, like kuma.

Yeah, DGOS BZHIN NO. You start with a RE YUL GAR PO. RE YUL means a length of cloth.

You start with a wide length of cloth. You dip it into apricot dye, or GYUR GYI means lemon dye. Okay, GYUR MO GYI.

And he says, due to a variety of the thickness, GAR means thick, LA means thin, of the dye, when you GOS, there we are. Smear it. Yeah, when you smear the dye on the...

It actually is smeared here, by the way. Yeah, it really is, okay? Even though at the point at which the cloth is in the pot, you don't see DOG MIN DO.

There's not a variety of color. But when you take it out and put it back in, blah, blah, blah, which he didn't understand the thread thing. And you're gonna get TZIGA TZIG MIN DOA.

Gonna get a lack of variety of each kernel of seed dye, or apricot dye. Yeah, and here's another brutal mistake in the... And it has been passed on for how many hundred years?

I don't know. It doesn't say NUSRAM. It says NUS PA'I NGDOR.

Wow. Okay, it's brutal. So, due to the potentialness of the seed, right?

Or due to the potential differences within the dye, then you get different colors of good and bad colors and the coloration of the result. And that's the PA'I which Vasubandhu gave us. That's the example he used.

Yay, therefore the seed can still be... LUNG MA BSTAN, neutral. Neutral, without any variety, and it can create the incredible variety of our world.

RAB BYAMS NA TZOG. Yeah, RAB BYAMS NA TZOG. The billions of different details of our world can come out of these monochrome seeds.

Yay. Okay, and by the way... The thrilling climax of the term for the sex.

It is a great time climax, okay? Yeah. And Word, if you're interested, you could translate the actual quotation from Mahayana Sangha, okay?

By a sangha. Okay. Okay, there you go.

Right there, starting with BRTEN NA in the big letters. Yay. And here's Vasubandhu's strings, which I think are crucial.

Okay. Okay, that's the way we stopped here. Yay, Word, good job.

Bye. Nice, nice, nice. I think mind-only people around the universe are gonna be so grateful for your text.

A great variety of them. Yeah, okay.

[Speaker 2]
Thank you, Krishna. There's not enough for there to be a great variety.

[Speaker 1]
Yeah. That was the joke. All both of them.

All both of them. They exist. Okay, J-Y-D, Word.

Yay, thanks, Ken. See you when I see you. Thanks for lightening up my pockets on a regular basis.

Oh, I would do more if I could. I know. All right, I'll see you guys in the evening.

Yeah, thank you, Geshe Michael. Thank you, everybody.

[Speaker 3]
Thank you, translators.

[Speaker 1]
Nick's gonna remind me. Yeah, the good news is there's no yoga class tomorrow for all of you who don't wanna do online yoga tomorrow. The rough news for Geshe Michael is you're on the hook to answer all of our toughest questions tomorrow after the second morning class.

Yeah, okay, okay. Cool, thanks for doing that, Geshe Michael. It's a really nice thing for everybody every term.

I enjoy it, I enjoy it. Okay, all right, you guys, good classes. Thank you.

Again, good, Umpala, congratulations on doing such a great job. Okay, all right. I also thought it was beautiful, Umpala.

That's... All right, guys, good night, good night, good night. See you tomorrow.

Thank you. Get some rest. Yeah.

Some Netflix, yeah, okay. Bye. Bye.

Bye. Bye. Bye.