Вордсмит — Книга 2: Трудные места школы «Ум только», занятие 37

[Speaker 1]
How come you got dollar bills coming out of your pockets there. Okay. Did you have any translations I don't remember.

Nope. All right, then let's get going. It was an oversight.

Right. Again, yeah, I think we, we forgot a section. Wow.

We got really excited in that last class we were doing the tie dye.

[Speaker 3]
Mm hmm.

[Speaker 1]
And we looked at the quotes but we never went back and did the actual section I, I translated it roughly but we didn't we didn't go over it together. I'm happy to go there let's let's go look at it. Yeah, good review.

[Speaker 2]
Can we ask that the people who are eating there in the lounge to please not click, because then we can't hear.

[Speaker 1]
No clunking. Just quiet over to him. Okay these wild animals of the forest here.

I'm trying to find words test came on. Oh I see what I did. Okay, hang on.

Let's do this. That's not the text I want. Oh man.

Hang on. This one right word. Yep.

Okay, so I'm gonna just let me do a progress report, and then direct me to the part that we didn't finish. So, I mean the bottom line is where it's going to finish his second mind only text in February 24 so in about two years, and we're doing an extremely difficult text by Justin couple. And we tried it.

Five years ago and we gave up. And we moved to an easier commentary on his text. And then, unfortunately, we finished that.

And then we had to come back to talk about. And it's extremely difficult. And so we're working through it as fast as we can.

And we're. So you'd say we shouldn't start at Kelty. Okay.

Yeah, I'm looking at the section, it's right before the quotes of the quotes about the tie dye. Okay, good. I believe we might have overlooked something.

Yeah, it was just one section but it was the main one in this text. Well there's a few, a few quotations right here, 332. Yep, 332.

Okay, let me check your translation. You translated it right? Not very well, but I did.

Okay. Okay. This THE, can you tell me what you think it means, THE?

THE, doesn't that mean right in front of, like take up? Yeah, here it means at the point, at the point of the apricot pit dye metaphor, okay? Oh, I see.

Okay. When it gets to this section, it means that, when it gets to this section. ,BAG CHAGS KYI KUN ZHIG RNAM PAR ZHES PA, ,GYUR CES NAS, ,CHUG PA'I PHYIR, ,THA DE MA YIN ZHING, ,BAG CHAGS KYI KUN ZHIG RNAM PAR ZHES PA By the way, this is an expression that you've got to learn if you're not going to make mistakes in this text.

BAG CHAGS here is an adjective. Yeah, it's the riten. Exactly.

Nice, nice, nice. The seed part of foundation consciousness. So, foundation consciousness consists of the foundation in which the seeds are planted, and the seeds themselves which are planted in it.

And they are both referred to as foundation consciousness. The seeds themselves, which are in the foundation consciousness, are sometimes called the seed part of foundation consciousness. Okay, got it?

So that's what it is here, and it's very important to remember that in your text. The seed part of foundation consciousness acts as a gyu. Yeah, a cause.

Yeah, acts as a cause, and that's how it functions. GYUG PA'I PHYIR Therefore, it cannot be THA DE from KUN ZHIG. Separate.

Yeah, therefore the seed part, the stuff in the refrigerator, cannot be considered separate from the refrigerator. In English we say part and parcel with the refrigerator. It's an integral part of the refrigerator.

The seeds are not so much in the refrigerator. The seeds are part of the paint of the refrigerator. They're part of the refrigerator.

DGE BA DE MI DGE BA NYID DU MIG PA'I PHYIR DGE BA DE MI DGE BA NYID DU MI MIG PA'I PHYIR NA TSOG MA YIN ZHES MA YIN LA ZHES So he's quoting something, and we can look it up. But this is interesting. At the point that the seeds are in the foundation consciousness, some people say that at that point they are not DGE BA and MI DGE BA.

They're not yet... They cannot be considered virtue or non-virtue. Yeah, so you can talk about good seeds and bad seeds, but they are not good deeds and bad deeds.

It's not the same thing. A seed planted by a good deed is a good seed, but it's not a good deed. DGE BA DE, it was planted by a good deed, but it's not itself a good deed.

And a bad seed is not a bad deed. It was planted by a bad deed. So at the point when the seeds are in the foundation consciousness, we don't consider them from the point of view of being good deeds or bad deeds.

They are the effects or the results of good deeds and bad deeds. They are not themselves a good deed or a bad deed. MA MED PA'I PHYIR NA TZOG MA YIN Therefore they cannot really be differentiated.

It's difficult to tell a good seed from a bad seed, because at that point they're not good or bad. Morally. Okay, got it?

They're just potential. They're just potential. MA YIN LA Therefore, when you discuss the big question here, are the seeds part of the foundation consciousness, or are they different from the foundation consciousness?

BA BYAG GIS BDOD NA When they exist as potentials in the foundation consciousness, when karmic seeds exist as potential within your mind, at that point we cannot say they are separate from the mind, because they don't have the distinguishing features, because they haven't opened yet. They're just a potential. So you can't really consider them as separate from the mind, because they're just something waiting to happen.

Cool? And they have no variety yet. They haven't opened up into pain or pleasure yet.

They're just potentials. At the stage of being a potential, they are not different enough from each other to call them different from the mind. Okay?

It's interesting. THA DE MA YIN CHING NA TSOG PA MA YIN means and they are also not different from each other. They don't express variety, because they didn't happen yet.

They didn't open yet. So you can't really say they are different from each other, because they are just waiting to happen. Things waiting to happen cannot be described as different from each other, because there's no way to tell they're different from each other.

They haven't shown anything yet. And therefore, they're not really separate from the mind. They don't have any other feature.

ZHES CHOG SNGA MA DANG RANG NA GNYIS KA'I LAM PA LTAR So you can also, you can accept some parts of what the opponent is talking about, that maybe the seeds are separate from the mind, or you can accept some parts of what we're talking about, maybe the seeds are not separate from the mind. LAM PA LTAR DE LTAR DU BRAL BAR CHU RO So really, when you comment on this question, both sides have some validity. You can say the seeds are different from the mind, but in one way, they're not anything yet, so how can they be different from the mind?

He says, look, if we don't exactly decide this question, we're okay. He's saying, that's his thing. And we're going to have a lot more on that, and it's extremely important and extremely interesting, despite what you think right now.

Word did a great translation about the apricot. You want to summarize the apricot pit thing, Word? Sure.

Okay, go ahead. Grandpa's relaxing. Okay, a long, long time ago, in the 60s, when music was good and hippies were plentiful.

No, hippies had hair. Similar to a thing called tie-dyeing at that time, in India, apparently, or Tibet, or both, they had a process that they used apricot seeds for dyeing shirts. And so tie-dye is when you dye a shirt in a solution, and you tie it a certain way, so when you pull it out, it has these beautiful patterns, like variegated and just different colors.

And so right now, in the context of our book, we've been discussing, basically, what are seeds and how they relate, or how do they or do they not relate to the foundation consciousness? And so that's been like a multiple-term debate and discussion that we've been going into. Are they separate?

Are they not separate? Or are there neither? Or are they both?

And so, because we just had both. Yeah, good. Okay.

So, the apricot seed is supposed to represent, as a metaphor, the fact that even though an apricot seed is only going to yield, basically, one color, just like a seed is like one thing, a seed, even though that's the case, it still produces a t-shirt after this dyeing process that is a variety of color, right? Not silk. So, in that same way, a seed is just a seed.

It's a potential. And yet, it is able to produce the multifarious phenomenon in our world. And so it's supposed to show that even though a seed is just one thing, one flavor, it is still able to produce many things, just like this apricot seed from these Indian hippies, apparently.

Yeah, good. Okay, so apricot pit, or the seed in an apricot, if you crush it and put it in water, it becomes like a paint, a dye. And it's one color.

It's a dark brown. And if you dip a piece of cloth in it, it comes out brown, and it's not remarkable. But if you tie dye it, you take the cloth in the middle, and then you tie it with a piece of string, and then you dip that in the dye.

And when it comes out, there's this cool pattern on it. So, the unopened seed is like the dye. It's one color.

It's not remarkable. And it's no different from the other seeds in the mind. They all look brown.

But due to the karma, that one seed is going to open up. When it opens up, it'll be a hundred different things, or a thousand different things. Or, as Word said, the multifarious, the whole variety of the universe is coming from that process where the dull brown seed, which all look the same, they have this extraordinary potential to create billions of objects out of nothing, out of just a plain color.

So, when you say, is the seed part of the mind or not, it's a difficult question, because when it's a seed, it's just a boring one color. It doesn't look different from the other seeds yet. Okay, got it?

Very deep point, and very beautiful point. And now, by the way, it's going to get more deep and more beautiful. And it's going to relate to your life.

Yay! Okay. All right, let's go find it.

Here we go. Okay, we're starting term 17. Here we go, Word.

Word, I thought Rebecca's sitting here. You want to sit over here and criticize Word?

[Speaker 3]
Come on.

[Speaker 2]
He never makes any mistakes.

[Speaker 1]
He promised me he'll make three mistakes, but you have to find them.

[Speaker 2]
No.

[Speaker 1]
Right, Word?

[Speaker 2]
No.

[Speaker 1]
Yes, that's what we discussed. Okay, here we go. Go slow so she can correct you.

Okay. Kelte. Kwakcha kunshi le.

Tadepa. Mayin ching. Gemi ge natsok.

Su mi nangwa. Ledrip u. Rangi tseni tadepa.

[Speaker 3]
Dang.

[Speaker 1]
Those were mistakes. Gemi ge natsok. Su jongwa.

Mi te de. What? Binte.

Just kidding. Well done, well done. You.

Tadepa. Tadepa. Mayin pa.

Le nantrebu. Tadepa. Mi rikpe.

Pirro she. Go ahead.

[Speaker 2]
Pirro she. Pirro she.

[Speaker 1]
Sugeng, just because the pronunciation is bad, don't look like you ate a frog.

[Speaker 2]
Okay.

[Speaker 1]
All right. Sugeng's ears are broken from... Here we go.

Kelte. Baksha. Kunshi le.

Tadepa. Mayin ching. Well now, suppose the seeds are Tadepa.

Mayin from the kunshi. What's that mean word? Are not separate from the foundation consciousness.

What if the seeds are not separate from the foundation consciousness? What if they're part of the refrigerator? Then, geng mi geng na sok se mi nangwa le.

Mi nangwa le. Then, you couldn't... If the seed is not different from the refrigerator, then it couldn't open up into different things.

Because it's just like the brown water. If the seeds are like brown apricot water, then they wouldn't ever appear in different ways after they open. If they are not separate from the foundation consciousness, which is all one flavor.

The kunshi is all one flavor. If the seeds are not separate from it, then how do they produce different stuff? If they're not separate.

Who's speaking is the other guy. You have to see the she na here at the end. She na means the other guy's talking now.

He said, look, if you say that the seeds are not separate from the refrigerator, then when they open, how are they going to be different? Because the refrigerator is all one stuff. If you say the seeds are not different from the refrigerator, since every part of the refrigerator is the same, then when they open, you're going to get all the same stuff.

How do you get different results from the seeds? Okay, got it? You okay?

ngak yi tsen ni thag de pa dang, dge mi ge la so na sok su jungwa mi te te Then you couldn't talk about good deeds and bad deeds, because the seeds wouldn't open up differently, because the seeds are part of the refrigerator, and the refrigerator is all the same stuff all around. So if the seeds are not separate from the refrigerator, if they're all like steel or white steel, then how can they open into different stuff? They must be separate from the refrigerator.

This is the other guy talking. I don't see how billions of different things can come out of the seeds if they're just part of the material of the refrigerator. I don't understand.

If they're all the same stuff, then how can they create this whole world of different stuff? This is the other guy talking. All right, here's our response.

Please read the word. Rebecca's still checking you. If you have compassion, you will make some mistakes.

I must have a lot of compassion. I'm constantly making mistakes. Nepa me te, tek chen dupa le, bag chak.

[Speaker 2]
Chak chak.

[Speaker 1]
Bag chak. She says bag chak. She doesn't like this bag.

Bag chak, tadepa mayin ching, natsok mayin pa, chu tadepa natsok, tak gi gyur jitar rung, shena.

[Speaker 2]
Shena. Shena.

[Speaker 1]
Hey, you owe me for this correction. This correction was bloody. It took me like an hour.

I was admiring it. It's not dung, it's dog. Because the genitive following it is still correct for nga.

In other words, it was a good piece of work if I do praise myself. All right. Correcting the dung to tak was very, very difficult, and it doesn't make sense if it's dung.

Okay. Nepa me te. What's that mean?

No problem, dude. No such problem. What kind of problem?

Say it in one sentence. It's not a problem that just because the seeds can produce virtuous and non-virtuous, they cannot be like the apricot die when they start. Yeah.

It's no contradiction that the seeds are part of the refrigerator. If they make different stuff, and all the refrigerators made of the same stuff, that's no contradiction. Nepa me te.

Why? Because... Because Arya Sangha said that.

Yeah, Arya Sangha said in his compendium on the greater way, in his summary of the greater way, he said, who? Arya Sangha. Arya Sangha.

Shinde Sulje. Sem Tsampe Shinde Sulje. To quote Tim's text.

The great innovator. Yeah, the guy who invented the goddamn mind-only. Okay.

He said, here's his opinion, par chak te depa mayin. Potentials are not separate. And they're not not so.

And they're also not multifarious. It's all the same. Chak ta depa.

And they're a separate thing from the... The kushi. Oh, sorry.

They can be different from each other.

[Speaker 3]
Okay.

[Speaker 1]
Na tso kyi gyur. Sorry. They can still be, even though they aren't different from each other, the seeds can still be causes for different things.

Different things. Gyur. Chi tar rung shen na.

This is the khachig. Chi tar rung. What the heck?

[Speaker 3]
Okay.

[Speaker 1]
How is that possible? How is that possible? How can you say the seeds are all mashed together in one stuff, and then suddenly they're producing all kinds of stuff?

How can that be? Okay. Who's talking?

[Speaker 3]
The khachig.

[Speaker 1]
Sangha is calling some other guy. Some other guy is whining to a Sangha. All right.

Got it? It's like somebody from Chicago got unconscious. I don't know what you're saying.

I was there. I know. I gave a talk at Northwestern.

Even to get there, it was... Okay. Go ahead.

Do you just want to hit return a couple times so I can show the whole thing on the screen? Yeah, let's do that. It's a good idea.

I can't see the whole thing. There we go. Okay.

Long sentence. I'm sorry. It's not me who didn't put a comma in it, all right?

Okay. You're up. You're up.

Come on. Make some good mistakes. Okay.

I've made good ones. Okay. Superb.

A good word. Gangi. I fixed it from Nu.

You can thank me later. That's a big difference. Tell me about it.

Tsun ki nu tu chukpa de, tsere lat tsun nam ki je wa. Ye wa.

[Speaker 2]
Ye wa.

[Speaker 1]
Well done. ta de pa nam pa na tsok tu ma, dun pa de shin tu kun she nam par she pa. I'm going to do something here.

I'm going to cut it into two pieces. Just to be compassionate. All right.

What's paranam? That's a translated word. Paranam?

For example. You could see. The pits of an apricot.

Yeah, and the si means the dye. The dye. Okay, the dye of the apricot seed.

Of the apricot seed. Na tsok ki gyurwe re. We had gyurwa in Ben's text tonight.

We did. Change into. Yeah, you're supposed to gyurwa the color when you take the white cloth out of the garbage.

Yep. You're supposed to make it purple or saffron. Okay.

This is the same meaning. I found that gyurwa again. It means to sew.

Which one? Oh, nice. Thank you.

Okay, good. So if you have a cloth which has been dyed by this apricot juice. Yep.

At that time, na tsok su min no. It doesn't appear as a bunch of different stuff, colors. Yeah, and then.

You can see why it's wrong to say nu here. He wouldn't say the pot of the pot, right? Yeah, the nu is basically the opposite of sun here.

If you put it in a pot of dye, color, it's sun, right? Chukpa means what? Place it, push it.

I'd like to say stick it in there. Stick it in, yep. Stick it in the dye.

They'd say. Then at that time. The red takes on a whole.

The cloth takes on a whole bunch of different separate colors, different colors. Nice, nice. A whole variety.

It will display. Here it doesn't mean teacher. The cloth will display a whole variety of beautiful patterns.

Okay. Just like that. I know you have trouble making mistakes.

That's a fault. You've got to learn to make mistakes if you're a bodhisattva. Really?

I'm already really good at that. Sometimes you have to show them to other people. Okay.

No more trouble. Chokna should not so say, metta, tak, tunte. Tak.

Tak. Tak. Oh, thank you.

Tunte. Ini, tekpa. Tekpa.

Oh, OK. Tekpa, tempo. Are we stopping there?

Yeah, let's stop there. I should have split this up. So, the Kursi number Sherpa is Gopal by Bhattacharyya Natham, what's that mean?

The foundation consciousness is smeared by a great variety of potentialities. Good. Young, but Bhattacharyya Natham man.

Yeah, even though that's the case, all those seeds at that time do not display a variety. Yeah, there's no difference between the seeds when they're in the Kursi. Until they open, it's all just brown spots.

Okay, Natham man. But, or even though, as soon as the results come about, arise, it's just like something that came out of a pot of apricot juice. It starts to show Charnataka.

Yeah, at that time it shows a whole bunch of different things. How many different things? All of them.

Same number. Countless. Inmeasurable.

Infinite. The infinite variety of the universe comes out of brown seeds. It's unbelievable.

Every different detail of your world is coming out of seeds, which all look the same on the outside. It's kind of beautiful. It's a beautiful image.

Until they open, they're all just the same stuff. It's all just brown liquid. Then they come out, this boy, if you saw it, bye-bye, shit.

Hippies know everything. Okay, please read the rest. This sentence is worth $100 on its own, but think about it.

Don't just spout it out. Take it credit. I want poetry for $100.

I don't want just an explanation. Okay. As soon as you can translate, you have to switch over to poetry.

Then the translation has to be poetic. That's a different step. Okay.

I think I got it. I'm waiting. Okay.

This is the Mahayana's supremely subtle and profound view, which is the real meaning of dependent origination. That's $101. Yay!

You kicked butt. Thank you. Yeah, here you got one of the two greatest writers of Buddhist history, and he says, you want dependent origination?

The brown liquid and the whole universe of detail coming out of it. Now that's Mahayana dependent origination. God, that's the most beautiful one.

That's a Sangha. Collect your one-on-one from my boss, okay? Yeah, it's such a beautiful sentence.

I mean, that's poetry. Then he says, ko-wa-ja, ko-wa-ja. That's how it should be understood.

Yeah, understand it this way. Understand it this way. Yeah, it's a difficult question.

How all the seeds cannot be different in the mind, and then suddenly produce the whole variety of existence. Yeah, it's a big question. Here's how you can understand it.

Just go to the tie-dye. All right. There's the original from the tenure.

I always go and find it. It takes a lot of time. We find huge mistakes that have lasted for hundreds of years, and we fix them.

That's the great thing about the Gold Club from Russia and Ukraine, mainly, that's been helping AOL. Thank you, guys. Yay.

Geshe-la, I have a question. What is the semicolon in ACIP? It all started as a brown liquid.

What? We all started as a brown liquid. What is the semicolon in ACIP transliteration?

Oh, it's the broken yikshe, which is required when there's a single syllable starting a line in a carving. Oh. It's to indicate that this is the...

Usually, it's a single letter followed by a she. Okay. To indicate that this is a new line.

It's required in carving to distinguish a single letter coming at the end of a sentence, which is the first letter on a line.

[Speaker 3]
Oh.

[Speaker 1]
I think Peter looks great. If the T came on the next line, you're required to put a special mark there, which means just be aware this T belongs on the last one. Oh.

Kind of like how the hyphen is used in English, right? Kind of like that, yeah. Exactly.

Okay, good. Thank you. All right.

Good question. I mean, sometimes you ask a good question. It's like the variety that comes out of it.

Okay. All right. All right.

Thank you. Okay, but I want you to check out Kali, okay? Okay.

Because gupa means necessity and that doesn't fit here. Okay, the key word here is demine. What's that word?

It's not a very common word, it's pretty uncommon. It means the primordial beginning of all things? Yeah, for time with no beginning.

[Speaker 3]
Yeah.

[Speaker 1]
Demine means for time with no beginning. And then the come is a question mark. Yep.

What's he saying? So, is it true that since time with no beginning potentials have issued forth from the kunshi? Nepa, nepa.

Have stayed there, been there? Have these seeds been existing in the kunshi for time with no beginning? Or sarduga?

Or have they been newly, freshly smeared? Yeah, or are they freshly planted from time to time? Have the seeds been there since forever?

Or are they put there sometimes at different times by different actions, okay? Now, word, I'm gonna offer you $1,000, okay? And I'm very serious, because this is a very beautiful section.

This section makes me cry, all right? I mean, especially when you pronounce it. No, I want to ask you a serious, and I'm willing to pay $1,000, even though you suck all the money out.

By the way, have the seeds been there from time with no beginning? Or are they something that's always planted fresh by your most recent actions? Which one?

[Speaker 3]
Both.

[Speaker 1]
Both? Wait, I'm asking word. And if you say both, I want to know, give me an example of each.

Well, you have to say both. I don't have to say anything, you do. The proverbial you, not you.

I want to know the dominance. Well, the most famous one in the Mind Only School are the expressions that come out of us that... I want a good one.

I'm not paying a thousand bucks for something like that. I want a sweet one. I mean, I don't know about sweet.

The beginning of Samsara, but that's not sweet. Give me the seed of all, please. If I give you one more clue, I'm canceling this bet.

Well, I mean, within us all is the seed to become a Buddha. Yay, nice answer, $1,000. Yay!

Nobody planted that seed, but everyone has it. So if someone comes up to you in this text and says, Tsongkhapa, have the seeds been there from the beginning? Or do you plant them?

And the natural reaction is to say, oh, you plant them. Every time you say something, you do something, you plant them. But actually, the best seed of all has always been there.

And no one planted it there. It's been there for all time. It's your emptiness.

And that's the seed that allows you to become a Buddha. It's very beautiful. And that's $1,000.

Okay, so collect it from my boss, okay? She's right here. So she can't say, you want me to show you?

No. Okay, don't be shy. You deserve it.

When have I been shy? I mean, isn't it a beautiful question? Tsongkhapa, the seeds planted, or have they always been there?

And Tsongkhapa says... Both. It's the same as ignorance though.

Say again? It's the same as ignorance. We don't want to talk about that.

That's not worth a thousand dollars.

[Speaker 3]
Okay.

[Speaker 1]
Okay, now, Word, with your permission, and even without your permission, let me see if I can... I want to get to another text, okay? And I'm going to go to Wordsmith's famous first translation, which is here.

And I'm going to ask Rebecca to read it, okay? We're about to enter this section. And here's the translation that we did before.

Hang on. Read the root text, okay? This is Word's translation of the root text.

[Speaker 2]
In English. Yes. I can do that.

[Speaker 1]
But loud and clear.

[Speaker 2]
My accent will be perfect, I promise you. There are three different opinions on how the seeds are planted. That they reside there by the very nature of things, or that ones are created which were not there before, or that these are both.

[Speaker 1]
Okay, three opinions. Okay, so that's Word's first My Only book, which is the best My Only book ever published in English. By far.

It says simply, look, and this is Tsongkhapa. There's three different opinions. Some people say the seeds were always there.

Some people say they came later. Some people say both. Who are we?

We are bothers. We are the bother side, okay? So let's go back to the...

I'm going to go back to Tsongkhapa's root text. Where did it go? Hang on.

Uh, uh, uh, uh, uh, uh, uh. Oh, what happened? You can't be serious.

Okay, now I gotta go back here, and click on that, and click on that. I'm sorry, dang, hang on. Uh, don't do that.

Let's get rid of this one. There we go. Okay, yeah, here we go.

Okay, please read a word. And we got Rebecca here to critique you. Okay.

Okay, here we go. You can translate it. Okay, the seeds are presented in these ways or in this manner?

It might be goto. Goto. Yeah, so this is how the seeds are smeared or placed or put there?

As far as how the seeds are planted. Right, okay, exactly, okay. As far, in terms of how the seeds are planted, the Yogacharya Bhoomi, the Master Sangha's book on yoga?

No, it's Chittam, it's the Yogacharya system. Oh, okay, the system of mind-only schools, teachers present it in three different ways. The mind-only, yeah.

So what's interesting here is that all three opinions are opinions of great masters of the mind-only school. Okay, so the mind-only school itself is divided on this question. Three different masters have three different opinions.

Were the seeds there in the first place? Did we plant them new or is it some kind of combination? And here's an extremely difficult paragraph, okay.

Cool. Oh. GONG ZHEN NA, GOCHE LA...

Hello, woman. What, sorry. Hello, woman.

How can I check you? LA MI DOG PAR BYUNG NI GYI GNAS PAR NDUG PA THANG GOCHE GYI NGON ME TSAR DU SHAK PA THANG TSAR DU SHAK PA GOCHE GYI TSO PAR NDUG PA THANG So what? So what?

Oh, yeah, sorry. I mean, I made that on purpose. You're giving me a refund?

LA MI DOG PAR BYUNG NI GYI GNAS PAR NDUG PA THANG GNAS PAR NDUG PA THANG TSAR DU SHAK PA THANG GOCHE GYI NGON ME TSAR DU SHAK PA THANG GOCHE GYI TSO PAR NDUG PA THANG TE YIN GYEL PUNG GYE PAR GYE SHING LUK THANG PO THAD GYE CHOK SU KAY LANG KYANG DIR NI CHOK TSUM PA SUNG GO No. All right, great. It's a tough paragraph.

I'll tell you why it's tough. He's supposedly describing three opinions about disease. But he gives one, two, three, four, five different ideas.

And he doesn't tell you which of them are hanging together.

[Speaker 3]
Right.

[Speaker 1]
He doesn't tell you. And I took a shot at it, and I think it's correct. But it's mean.

It's mean-spirited by Tso Kapa to say there's three and then give five. And then we have to decide how to join in. And maybe that was the lesson.

I hope so. So what are the three systems? GO-J, what's a GO-J?

Opening the door? Right. I knew you'd say that.

Oh, but that's GO-NJ. That's with a AO. Yeah, this GO is a verb.

Oh, right. So this is, is this, this is SMIR, version of SMIR? A plant.

Let's say plant. I know you want a SMIR, but let's plant. SMIR's funnier, but okay.

GO-J LAB MI GYUR. It does not depend upon. Yeah, there's some seeds that don't depend upon a planter.

Okay. There's some seeds that don't depend upon a planter. They exist, CHEN GYI GYI.

It doesn't mean emptiness. No, by their very own nature. By their very nature of reality, they are already there.

Yeah. Here, CHEN GYI GYI means by the way that reality works, they've always been there. GNAS PA DOD.

So some of these mind only masters say, look, there's certain seeds that don't depend on a planter. You've always had them. Okay.

They've been there by the very nature of reality. CHEN GYI GYI. This CHEN GYI doesn't mean emptiness.

Very rarely, it doesn't mean emptiness. Okay, second option. Second option is that the plant, the planting, the planter does not may happen before.

It is freshly planted. It's freshly placed. You know, I'm going to ask you to check.

There's a lot of things he should have asked. Yeah, I think he should have. That would have been much easier.

Yeah. It's a mistake, okay. The by the planter, something nun may was start to joke or start to shock or start to go.

Yeah. Something that was not present before is newly planted, newly placed. By the planter.

That's why I think it should say by. Yeah, by. That's the second option.

What's the third option? So, saw the shopper go checky. So I did by.

The planter saw us start to shopper. Wow. Repairs, repairs, fixes.

Yeah, or furthers the development of something. Oh yeah. It feeds it.

Nurtures it? Nurture. Great word.

I'm going to say nurture. That, I should have thought of that. You did.

Uh, you didn't. You see, it's freshly planted. Yeah, so, so, the third opinion is that there are freshly planted seeds that the, that the planter nurtures.

There are freshly planted seeds that the planter has contributed to. And, there's ch'inigi mirpa. There are things that stay by their very nature.

Yeah, by their very nature have been there, and they can also be nurtured. Hmm. You can nurture seeds which you freshly planted, but you can also nurture seeds which you've had for time with no beginning.

The Buddha nature can be developed or opened. It's a beautiful sentence. Okay, got it?

Uh, you know, you heard somebody, you helped somebody yesterday, you can do coffee meditation on it, and you are so on. Nurturing. Nurturing a freshly planted seed.

But, you can also nurture a seed that's been in your heart for time with no beginning by studying the Mixed Nuts text. Okay? I'm not kidding.

I'm really not kidding. Okay? And, you could even, what the hell?

There's a third choice. This third guy says, look, you've got three options. Something was planted already, you further it.

Something's been there forever, then you further it. Or, why don't you start a shopper? You can plant it fresh.

Something brand new. You always have the option to plant new ones. Okay?

Start a shopper. Dupe luxum. These are the dupe luxum.

It's not L-U-G. These are the three sheep. Right, it's not the three sheep.

These are the three systems presented by the Neljorp Chupas. Good, yeah. And, they're not different school systems.

They're all schools, they're all systems accepted by somebody authentic in the Mind-Only School. Luxum dun sang du kuk. They are reported in The Secret Meaning.

Yeah, this book, this famous Mind-Only book, okay? And, when he reports them, they, Penson, jit jit, jit jit. They they mutually say how problematic they are.

Yeah, they bad talk each other. No, your system is different. Okay, Penson means back and forth.

The three systems criticize each other back and forth. Kien means to criticize. How do you say there's no problem?

[Speaker 2]
Kien min du.

[Speaker 1]
You hear this whenever a car breaks down in a Tibetan community. Kien min du. Yeah, there's a Kien, it's not running.

Hey, it's a Kien min du. They don't run too. Okay.

Kien jibba, Penson kien jibba. They break down more than they run. Okay.

All right, Penson kien jibba. It's kind of like Rosa's car. Just kidding.

She'll ask me for a raise. Shut up. Again, Penson kien jibba.

So they criticize each other and even galpong. Even contradict each other. Galpong means they defend themselves.

They criticize and galpong means they reject the contradictions pointed out by the opponent. Galpong. They reject the contradictions pointed out by their opponents.

Galpong kien jibba. A whole bunch. There's a long section about it.

Shing. Luk dampo te chok su ke lang. Luk dampo.

The first system from this, the first system is correct. Yeah, according to Denson. According to the secret explanation, the first system is the right one.

This ancient book favors the first interpretation that seeds have been there from the beginning. Okay. And they don't really need a planter.

This Mai Nong Ne classic, which some people thought was written by Vasubandhu, or Sangha, I forget. They favor the first system. Kien.

Here, in this context, who's talking?

[Speaker 3]
Tsongkhapa.

[Speaker 1]
Here, chok sumpa. All three are sumpa, not sumpo. Sumpa, not sumpo.

Oh. The third one is the one we believe in. Behold the third one.

We like the third one. Okay, got it? Cool.

What's the third one? There's some seeds you've had since forever. There's other seeds you collect.

All of them can be further developed, and you can also plant new ones. You can even develop in your heart, on a deeper level, the seed. What is that seed for $500?

I hope my wife doesn't hear me betting. For $500, what's the word for $500? What's the classical name of that seed, of the seed that's always been there?

Okay. Can I answer too? I guess.

It's called Buddha Nature, or the Dharmakaya, or... Yeah. Nick, go for it.

Oh, man. Nganjeki bakchak. That's an inexpressible seed, though.

It's... Hey, honey, I just saved us $500. This is the last 30 seconds of class.

Okay. No, $500. I want the Tibetan.

I don't want the English.

[Speaker 3]
Sivamindopa. That's the Tibetan.

[Speaker 1]
The part of the Garba is good. That's called Sanskrit. Give me the Tibetan, please.

They shouldn't... I mean, they shouldn't shake up. Yeah.

Five. Four. Three.

Two. One. Rangchen Meru, please.

Oh, I never heard that. Rangchen Meru. Okay, that's a seed which was never planted, but it can be developed further.

Right? Okay? It's even in the kitchen.

Okay? Cool? All right.

All right. Have a good evening. Nick, what's happening tomorrow?

Same time, same place. Show up 6 a.m. Arizona time. We've got class in the morning with Gibson and then Tim, and then we've got a yoga class with Teresa Pitosanto from Argentina.

Okay, cool.

[Speaker 2]
Geshe-la, can you spell Rangchen Meru, please?

[Speaker 1]
Yeah. RANG-A-RANG BAO-ZHAG-GIG-GZHI-NA-SHIN NE KAO-NA-SA-NE RIG RAG-GI-GO-RIG-GA-SA-RIG Okay. Thank you.

Okay, good. Tathagatagarbha. Yeah, and there's a yoga class tomorrow.

Is there one at four o'clock also, Nick? There is, indeed. Yeah, by Anatole.

Okay, so that class... I'm going to go to that class because I like to take class before I teach, and I think it's a wise thing for any Dharma teacher to do some kind of prana thing before you teach. All right, I'll see you guys tomorrow.

Thank you for a great day, Geshe-la.

[Speaker 2]
Yeah, thank you.

[Speaker 1]
Thanks, Geshe-la.

[Speaker 2]
Thank you, Geshe-la. Wa'an.