Вордсмит — Книга 2: Трудные места школы «Ум только», занятие 38

[Speaker 3]
I'm going to start by introducing myself, my name is Brian.

[Speaker 1]
Today I'm trying one of those instant coffees, it's like Nescafe style, you just pour it in, mix it up from some hand. I'm going to go get the box and show you what you got.

[Speaker 2]
Hello. Good morning. Good morning.

Why? Don't know.

[Speaker 1]
All right, kids. Whose turn is it today.

[Speaker 2]
Sure.

[Speaker 1]
It's kind of instant coffee that I thought it was something I was supposed to do. Looks like soap that I was supposed to use. Yay.

I think it's word right. Indeed. I'm here.

You hear me. Yeah. Do you want to go ahead and do you have a homework for us.

[Speaker 2]
I do indeed.

[Speaker 1]
All right, let's go trouble.

[Speaker 2]
All right, here we go.

[Speaker 1]
Wait, if I listen to this homework I get $1,000 right.

[Speaker 2]
Millions. Hold on, let me share my screen. Yay.

Okay. Cool. Okay, just the brief homework.

[Speaker 1]
All right, so what are the three views held by the deep practitioners on how seeds exist in the mind. Is this the same question you had on your first quiz last term. No.

[Speaker 2]
This is, this is from the new material I never heard of before either.

[Speaker 1]
So it's not that they're part of the coon she they're not part of the coon she or both. Yeah. Okay.

I should put a planet instead of exists. Maybe that will be nice. Okay.

Yeah.

[Speaker 2]
Because exists. Yes, so it's a bridging over into that old material. What are the three.

[Speaker 1]
A B. Yeah. Planted.

Wait, let's hear. I think Stanley got it let's hear it Stanley.

[Speaker 2]
Oh one sets is not planted one sets it's planted later. One sets both. Yeah, that's good.

[Speaker 1]
Yeah.

[Speaker 2]
One since time with no beginning, the other is. The other one is lost those. Yeah.

Cool.

[Speaker 1]
All right. What are these. Oh, where are these three views presented, which of the above uses considering most correct in this text meaning the one where they're presented, and which view is considered most correct in our current texts, and by who.

[Speaker 2]
Hmm. Which one. Which one, what's the book which one's right, and which one is our guys.

[Speaker 1]
Well who's our guy I mean everyone that's our song. No, no, no, no. What book are we translating.

[Speaker 2]
Yeah, easy one. Okay, and I don't really expect you guys to remember.

[Speaker 1]
Yeah, secret meaning. Totally. By we don't know who.

Yeah, by. It's a secret. Okay, you have a one in three chance, which one do you think things is right.

[Speaker 3]
Last both both right.

[Speaker 2]
So I said, Look, you got to read this is like those sat most correct. They presented all three but they thought the first one was most correct. Yeah.

And then Jason couple of believe that the third one was correct. Yeah, exactly.

[Speaker 1]
I don't know why we didn't get to an explanation yet. We're coming.

[Speaker 2]
Yeah, I'm sure.

[Speaker 1]
Okay.

[Speaker 2]
You, you mean the my only consider the first one most correct. And then there's some kind of consider the secret meaning considers the first one most correct because they're all mind only scholars that the practitioners is a synonym for mind only. Okay, I see.

Okay.

[Speaker 1]
Yeah. Okay, thank you. What is a profound example given of a seed that has always been there since the primordial forever.

Yeah, that was Adam.

[Speaker 2]
It was Kim. Oh, Cameron. Good.

Good. Oh, and, but only in Tibetan what's the Tibetan.

[Speaker 1]
That's Sanskrit.

[Speaker 2]
Oh, what branching marrying. Yeah, um, and there's a, there's a more lengthy way to say it that I didn't know but it's in the book, and I stuck it in there.

[Speaker 1]
Yeah. Okay. Okay.

Okay. Tibetan words, but in English. Words.

[Speaker 2]
Yeah, perfect. $0. Um, I'm contradicting dispute.

[Speaker 1]
We didn't have many new words so I just put this go to very close. Huh. Yeah.

Expressing the faults of each other's viewpoint. I think they can get it. I want to remember when it happened.

Yeah, exactly. What's what's each other or mutually. Yeah, just cheat cheat.

Yeah. I think English is the best way harder. Yeah, I know.

What about faults. What's that one. Problem.

Yeah, exactly. What about express I know there's like seven ways to say it, but I don't know they say kind of, you know, the phrase. Yeah, exactly.

Penson is the each other.

[Speaker 2]
This is my definition. My translation. So, okay, and then I translated stuff again.

I don't know.

[Speaker 1]
I just did the next like three section. Yeah. We're going to examine.

Okay. But you got to read the sock me I think with the first kind. You see, unstained.

Yeah. Oh, okay. Okay, good.

No, you're right, you're right. I would put a comma after similar type, I guess. Okay.

50 thing. Okay, good. Okay, let's get that's good.

That's good. So we're going to examine three kinds of seeds unstained seeds. seeds of a similar time and ripening seeds.

Yeah, ripen, ripening, ripening seeds, seeds for comic ripenings. Okay. DEL LA DANG PO NI RANG BZHIN DU GNAD PA'I RIGS RGYUN PA'I CHOS NYID KYI GNAD PA YIN TE The first is exemplified by Buddha nature.

Having recited theirs by the very nature of things. CHOS NYID KYI GNAD PA'I RIGS RGYUN PA'I Good. The second paragraph I like.

Let's look at the third one. DANG PO NI RANG BZHIN DU GNAD PA'I RIGS RGYUN PA'I It's just like that unique kind of something like kye chik. Which has been in the six stories of sense.

GNAD PA'I RIGS RGYUN PA'I From one life to the next since time with no beginning. Right about due to the very nature of things. It's perfect, I think.

You're not perfect, but the translation is. Yeah, I just stole your style. What's the best way?

Sometimes I have a hard time with these little phrases like SHES BYUNG BA'I CHI RO You have to put it before the quotation.

[Speaker 2]
Yeah. Okay. Yeah, I was wondering.

[Speaker 1]
I'm like, this doesn't feel right. It's the as stated up there. You already have it.

Yeah. Oh. Yeah, okay.

It's actually because we see the following. You kind of have to emphasize the causation a little more. And that's because we see the following in bodhisattva levels or something like that.

Yeah, that's a difficult. And I love to do it that way because it drives the hypertextors crazy. Hey, word.

I got two messages saying I could talk about your special project that's coming up. Is that okay? Yeah, my long-term project.

Yeah, sure. Okay. So Grandpa probably wants to be the one to announce that Word and his partner Lydia are going to be having a baby this year.

And he joins those nuts, mixed nuts that are going to be dads. Yes. And I heard a rumor from JB that it's a girl but I don't know if I'm supposed to say that.

[Speaker 2]
We'll see.

[Speaker 1]
Yeah, congrats. But now I know you're working on a college fund that's the thing. Congratulations.

I'm looking forward to it. I just shared a link in the chat if you guys want to. They have a list of things that babies could use and I happen to know from experience that it's stuff ahead of time.

So if you guys want to check it out. It's just I just posted it above all the wows and rainbows and stuff. Isn't there 63 subscriptions to Jujubee movie or whatever it's called?

Nick, what's the movie you sing all the time? Oh, there's so many. Everything Disney has become biblical in my mind.

I'm going to get you an iPad. I don't know anything about parenting but it seems to be the key to it right now. Yeah, but hold off as long as you can giving it to her.

Yes, I was raised by TV. I understand this theory. All right.

Anyway, that's exciting and keep us up to date. That's really cool. Where do you guys have the baby?

In Oregon? In Spokane, Washington. Washington.

Washington. All right, cool. All right, cool.

All right, good luck on that. That's really cool.

[Speaker 2]
I'll need it.

[Speaker 1]
I love you. You're going to have a good time. I can tell.

I can already tell you're going to have a good time. All right, here we go. You got my only word.

That's why I'm worried. All right, here we go. No, that's really cool.

Grandpa's looking for it. I don't know. Somehow I enjoy kids more now.

I don't know what that is. I must be getting old. Let's see here.

All right. Dr. Kramer's going to check your reading in the first line. Mr. Kramer, damn. You finished this section, yeah, I'm sorry. Okay, let's go here.

[Speaker 3]
Maybe for the benefit of the people who are participating. I was trying to even just write down what word I'd written, and I wasn't able to do so because you guys moved so quickly. So maybe it would be nice.

[Speaker 1]
Word, you want to give a review of those three sections here?

[Speaker 2]
Yeah, no problem. Yeah, is like, furthermore, suck. Make you seven is the unstained seeds.

Tongue means and get to get seven means seeds of a similar type. Numbing g7 is the seeds that come from karmic ripening. Yeah, understood in the English.

[Speaker 1]
Like needs to be examined, or that's what we're examining. Good. We're going to look.

We're going to examine these three kinds of seeds. Okay. Keep going.

Tela Tango.

[Speaker 2]
Knees. Like, let's talk about the first of those three. Rangshin to a neighbor.

Is a Buddha nature. Target that Garbo and Sanskrit.

[Speaker 1]
Can you give us a English phrase that reflects the two? At. It stays in you by nature or something like that.

Okay. Right. It stays in you by its very nature or something.

Yeah, good. He's used the full form. Yeah.

Yeah. It's cool. Very nature of things or something.

Yeah, it stays in you by nature. Yeah. Or by the very nature.

Yeah, good. And Nipah is to stay or, you know, be placed or something. Yeah.

[Speaker 2]
Yeah.

[Speaker 1]
And I think it's important to say here that Chinyi doesn't mean emptiness here. It just means by the very nature of thing. And those are the two very different meanings of Chinyi.

And you have to be careful when you translate it. Changsar is a book.

[Speaker 2]
The R on the end is a grammatical particle. Or a vowel gets condensed from Roo to just an R. And it means that.

And meaning, because that book called Bodhisattva Gumi says, There are six doors of sense, meaning basically there's seven powers. Kepar are special or have some special feature. What is the special feature?

from one lifetime to the next, it comes in a stream, in a stream that is there since beginningless, literally beginning with no beginning, for time with no beginning, and then Archini again by their very nature come about or achieved, that's how it is, that's an example, that's what it looks like.

[Speaker 1]
Yeah, thank you for reviewing it for the audience. Okay, here comes the new stuff. Let me get you a nice cursing here.

Okay, all right, let's go. Okay, now Dr. Kramer is going to check. Okay, all right, so we finished the kind of seed which is innocent forever, and now we're going to talk about the two kind of seeds that are freshly planted, okay, and they are gyutun and nomen, okay.

Gyutun here, you got to understand it as the continuation of something you already have, so he's going to talk about your six kinds of awareness, awareness of visible things, audible things, smellable things, tasteable things, touchable things, and thinkable things, those kinds, six kinds of awareness, kind of, what do you call that, they perpetuate themselves, so gyutun kind of, it keeps them going from year to year, from month to month, things like, especially your six kinds of awareness, those are his example of gyutun, so kind of like a perpetuating cause or something, and then nomen is what, Word?

[Speaker 2]
Ripened or ripening.

[Speaker 1]
Yeah, and it implies karmic results, so you know, you do good things, you do bad things, you get certain results, so one kind of cause and effect going on with a human being is just the continued existence of their awareness, and the other kind of cause and effect going on with a human being is that they do things, and then things come back to them, okay, cool, all right, now he's going to explain them in order, so the jukshe, which is usually, means the the awarenesses which engage, the engaging awarenesses, they can be gay, gay, virtuous, or neutral, yeah, they can be good deeds, bad deeds, and you got to be careful with gay, me gay, because they always have to imply an action, whether it's mental, physical, or verbal, so when you see gay, me gay, in this discussion, you always have to think somebody did something, okay, nam kun she, so they are represent the kun she, they are in the kun she, what's that? Simultaneously arising or something like that?

Yeah, I think, I was going to think about this, klen chik tu kye pa kye nga, klen chik tu kye pa'i mongpa na jukshe ringpa drupay, the point is that the seed starts and then immediately stops, and it's happening in conjunction with the arisal of the senses, the experience of the senses, and then in the future, in the future, it will create, drup, a jukshe ringpa, another sense perception of the same time.

Your awareness of visible things tends to come into existence and then immediately go out of existence, but still it has an overriding quality of triggering the next awareness of visible things, okay, so those kinds of seeds are born, they immediately die, but there's a flow, so it's bata, bata, bata, bata, and it's a flow into the future of a similar type of awareness, so he's saying those adventitious seeds which are planted, they tend to come in and out of existence moment by moment, but still you can look at them as a flow of the similar thing, which is your jukshe, which is your ringdra, similar, for example, the experience of visible objects, okay, drupay sab and jokpay cher, okay, and here namin penje, what's that mean?

[Speaker 2]
A ripening which is projected into the future.

[Speaker 1]
Yeah, it literally means something which throws or projects into the future, and when you see namin here, I want you to think karmic result, okay, I want you, when you see nambar minpa, I want you to think karmic result, okay, so which produces or which toss, which projects into the future a karmic result, that's gyewa or mi gyewa, okay, and that is here and now, ngun gyur du kyep, ngun gyur du kyep, present good deeds or bad deeds project future karmic results, okay, namin kyi sabun, and we call those, so what's the right way to translate namin kyi sabun?

[Speaker 2]
Seeds that will ripen from karmic result.

[Speaker 1]
Good, yeah, seed for a karmic result, so don't be misled by the genitive here, okay, seed for a karmic result is the clearest way to translate it, okay, we have to say that those kind of seeds exist, okay, therefore when we talk about fresh seeds being planted as opposed to...

[Speaker 2]
Duma, duma chuni.

[Speaker 1]
Yeah, as opposed to seeds that have been inside of you since beginningless time, we can say there are two, there are two types, the ones that cause the continuation of your sense, of your awarenesses, A, and two, the ones that trigger or the ones that cause karmic results, okay, two different kinds of fresh seeds, okay, good, it's a nice discussion here, it's actually a very beautiful discussion here, it would make a good, you know, make a good, Nick, it would make a good diamond mining course or something, yeah, yeah, okay, by the way, I was in the room with some visitors from Russia and Ukraine, it's been very nice to have them here, it's been very meaningful for all of us, and they keep saying, oh, that, that we learned that in the, in SDIM about the refrigerator, and they didn't know it came from your book, or they thought it was just Michael being really smart, just the way I like it, okay, please read, and Tim, learn how it was to check you, okay, Timmy, here we go, Timmy, yeah, and, and I, I was, I, I had a realization this morning, when I was reviewing this, uh, he wants to, uh, compare and contrast the idea of reishig jokche, which means what? Things that are planted provisionally?

Yeah, planters that come and go, okay, and then the next paragraph starts with the contrast, tokma, tokma yu me la, so, so the first paragraph here says, let's discuss seeds in terms of whether someone has to plant them or not, and then secondly, let's discuss the same seeds with regard to whether they ever had a beginning or not, it's, it's very interesting, okay, so the first paragraph here, which Tsongkhapa, so many deep things to see in Tsongkhapa, first of all, let's talk about in the, in the short term, reishig, uh, was there a planter or not, and then let's talk about, has it been going on from beginning this time, and I'll ask you a question which will anticipate his discussion here, is there a crossover?

[Speaker 2]
There has to be.

[Speaker 1]
Give me, thresh it out for me, okay, I'll give you the first one again, uh, there is a short-term planter, uh, second one, it's been going on for beginningless time.

[Speaker 2]
Well, I don't know if this is the answer you want, but I would say that there has to be short-term planter to me, and beginningless time, because, well, everything's been going on since beginningless time, so therefore, it has to be the case that beginningless time factors into seed planting.

[Speaker 1]
Yeah, beginningless time even factors into fresh seed planting, and that's exactly the correct answer, and that's where Tsongkhapa is going, Tsongkhapa is going there, he says, look, uh, the, the buddha nature, that's been there since beginningless time, and then something like your sense perceptions continuing on moment to moment, triggered by each other moment to moment, and, uh, karmic results, if you think about it, all three have been going on since beginningless time. Yeah, since everything has, so therefore, yeah, and then he proves it, uh, so here we go, this is very sexy, please, please read, okay, which part, uh, Rishik, Dini Rishik, we, we read that again, yeah, doesn't depend or not on a, on a short-term planter, okay, Rishik, okay, uh, Shunyiki Nyepa, then you've got these guys that have been there since, by the nature of things, and you've got Sarda Shapi Wongchepa, you got seeds that are planted, this Shakpa is another form of the verb, jok, jok, okay, so jok and shak are the same verb, uh, which are planted, now he's gonna go on his little trip to prove they've all been beginningless, here we go, um,

[Speaker 2]
um, stop there, do that part, okay, um, time that has no beginning,

[Speaker 1]
let's examine this question of whether there has been a beginning or not, okay, um, uh, Rikni Tokma Yangme, um, knowledge or understanding has, no, this is Rangshin Meirik,

[Speaker 2]
oh, okay, so buddha nature, good, has, has also has no beginning or, yeah, good, and it doesn't It doesn't depend upon a planter.

[Speaker 1]
Yeah, there was no planter. It doesn't depend upon a planter. But the chi ma nyi.

But those two outside seeds. I know, this is the latter, the latter two.

[Speaker 2]
Oh yeah, the latter two, the last two that we discussed.

[Speaker 1]
Which are du tun and nun min.

[Speaker 2]
Yeah, those both do depend upon a planter.

[Speaker 1]
Yeah, good, nyi ka yu de. Well, does it, nyi ka, I think, means you do have timeless, beginninglessness, and you do have planter. Oh, those two are both?

Yeah, good. The latter two have both, meaning they are tokpa me, and they also have a jok che. Whereas rang shen nerik is tokpa me, without a jok che.

So the latter two have both.

[Speaker 2]
So the yu distributes to the tokpa yang me.

[Speaker 1]
Yeah, well, the nyi ka is tokpa me and jok che. So the latter two causes, the one which causes the continuation of your awareness from year to year, and the one which causes good and bad stuff to happen to you, both of those are also beginningless, but they do depend on a planter. And he's going to explain why.

[Speaker 2]
Di tar gyu tun, the gyi sab, and the ones of a similar type, sar du gyu, that are freshly smeared, freshly planted, or have a freshly planter, you can also come from seeds prior that were of that similar type.

[Speaker 1]
Yeah, so who's the gyerken? Who's the planter of your visual awareness at 10 o'clock? Right.

It's your visual awareness at 9 o'clock, OK? That's all he's saying. And that we call a consistent cause, gyu tun, meaning the 9 o'clock visual awareness triggers the 10 o'clock visual awareness, which is of the same type, gyu tun.

But any consistent result, meaning the awareness, the visual awareness at 10 o'clock, must have come from an earlier seed. OK? Nama shik le chung.

It occurred from an earlier seed, OK? So that earlier seed, sab and de yang, is a jok che for something of the same type. The 9 o'clock awareness of visible things is the planter of the 10 o'clock awareness of visible things.

OK, good? And now give me his brilliant conclusion from that fact.

[Speaker 2]
I mean, what is it? Anticipatory translation? Yeah, good.

I mean, but beforeings are beginningless.

[Speaker 1]
Yeah, good. If 10 o'clock visual awareness depends on 9 o'clock visual awareness, then logically, tok ma me do.

[Speaker 2]
Then it has to depend on something that's beginningless, because there's always before.

[Speaker 1]
Yeah, if each awareness had to depend on a similar awareness earlier, then if you think about it, that's just as beginningless as... Rang chen ne rik. Good, as your Buddha nature.

Yay, it's a beautiful section. All right, let me kick this one down. Please read, and Mr. Nick wants to check you. I think this is one of the best sections I've ever read.

[Speaker 2]
Yeah, I got to agree.

[Speaker 1]
I mean, you could give this lecture forever. You could support this little girl on this few pages here. It makes sense too, which is really nice.

That's the kind of thing I do.

[Speaker 2]
Exactly, but yeah, it's logical, and it's scriptural, so it's cool. OK. Gyu ten gi ke par nga shik la, yang tok ma me na, tanda ke pe sem ke mi ge ma ung pa.

[Speaker 1]
All right, I want you to stretch out this one. Ge. He ma ung pa.

Important, yeah.

[Speaker 2]
Cool. nga rik tun drup pa sab en ma shakpar ngyurwa thang, nga min gyi sab en la tok ma yi, nga korwa la tok ma yukpar ngyurwa. OK.

[Speaker 1]
OK. Gyu ten gi ke, now he's going to cross over between the latter two. Can you think of what that might mean?

The latter two, I mean, Gyu ten gi ke. What does nine o'clock and 10 o'clock visual awareness have to do with karmic ripenings?

[Speaker 2]
Well, the nine o'clock planting is that the 10 o'clock is a ripening of that nine o'clock planting.

[Speaker 1]
Yeah, good. So it's not only the case that the nine o'clock visual awareness leads into the 10 o'clock visual awareness, but there's also stuff going on with what you see that causes other stuff at 10 o'clock, right? So in a way, they're linked together.

It's very interesting, OK?

[Speaker 2]
In a way, doesn't this just mean it's all beginningless then?

[Speaker 1]
Yeah, but now he's talking content, I think. He's saying it is true that one sense of awareness triggers a sense of awareness of the next hour, but also there's good and bad deeds going on while you're looking at things that also determine the content of the 10 o'clock awareness. It's very beautiful.

Now he's mixing two and three, OK? So for beginningless time, tatha kyeype sem, the present nine o'clock awareness has been imbued with good thoughts and bad thoughts, right, or good deeds and bad deeds. And in the future, maung pa na, that also contributes to the 10 o'clock awareness and its content, OK?

All right. And if there was no karma involved, how would the nine o'clock awareness even be considered? How could there be any 10 o'clock awareness if there wasn't some kind of karmic seed also involved here?

You see what I mean?

[Speaker 2]
Yeah, if there wasn't a causal link between the two, therefore, there would be no ripening at all.

[Speaker 1]
Yeah. Therefore, and here's his big conclusion in this section, if there was a tokma of namin ki sabens...

[Speaker 2]
If there was a beginning to... ...seeds for karmic ripening.

[Speaker 1]
If there was a first karmic seed, then korwa la tokma yuk.

[Speaker 2]
Then there would be a beginning to samsara.

[Speaker 1]
Nice, nice, nice, good. Yeah. If there was a first karmic seed, then there would be a beginning to samsara.

And we all know that Buddhist doctrine says that samsara has no beginning. And then there comes the famous debate, what comes out of that? It has no front end.

[Speaker 2]
But there is a back end.

[Speaker 1]
Yeah, I like that, I like that. I just see a long car. It doesn't have a front end, but it's got a back end.

So samsara is famous for having no front end, but it does have a back end, hopefully. That's why we're here. They call the front end, back ends, ta, right?

Yeah, yeah. Mönchita and Chita. Mönchita and Chita.

Okay, front end, back end. Okay, this is unbelievable. These paragraphs are unbelievable.

Okay, keep going. This feels like a modern book right now or something. Yeah, I know.

I don't know. I have a feeling he's always this brilliant, and we just don't catch it. Yeah.

[Speaker 2]
That's the hard part. That's the hard perceptions, right? Okay.

Yeah. Okay.

[Speaker 1]
Yeah. GYIS PA RGA ZHIG LA means, you know, from some point of view, okay? From some...

You know, if you look at certain details of what's going on here, you can say that THOB MA MED NA for time with no beginning, we've been doing SON NAMS and SON NAMS MA YIN PAS LAS.

[Speaker 2]
Karmas which are meritous and unmeritous.

[Speaker 1]
We've been doing good karmas and bad karmas, but then he throws in CHAL. Okay? And that limits it.

He says, on certain occasions. Right. CHAL as opposed to PHUG, right?

Yeah. CHAL TU CHE means, now I don't want you to think about it as one huge river. I want you to think about it as individual events of planting.

Okay? CHAL TU CHE means, I want you to consider the stream as a series of events of planting, ripening, planting, ripening, planting, ripening. CHAL TU CHE PAS NA MED KYI BAG CHAGS MA ZHAG PAR GYUR RO And from one point of view, you cannot think of these separate events as a single karmic planting.

Okay? From one point of view, you can view these moments of consciousness, for example, as not being discrete. CHAL TU CHE Karmic plantings, because all together, they represent a beginningless and endless stream.

And you can look at it as a thing similar to RANG BZHIN MED RIG in being endless and, well, beginningless, mainly. Okay? So, don't forget, he says, you can look at this stream of karma result, karma result, karma result.

If you look at the whole stream together, you might not even think of the whole thing as a ripening. Okay? It's an interesting...

You got to chew on that one, okay? Yeah. And because...

Look at it from the point of view of beginninglessness. You can kind of lose sight of individual plantings and ripenings. Okay?

Involving virtue and non-virtue. Okay?

[Speaker 2]
Are you saying there is a... Even though this is all beginningless, there is, within the context of CHAL TU CHE, there is something positive by looking at it just in the terms of that?

[Speaker 1]
Yeah, yeah. He's saying, we can look at that, we can look at the continuation of our mind, for example, the six senses, six awarenesses, we can look at it as discrete combinations of karmic action and its result. We can look at it as dot, dot, dot, dot, dot, dot, dot, dot.

But if you think about it, you can also look at it as one huge stream. And you can ignore the discrete events. Okay?

Cool? It's really cool. All right.

By the way, this marks a major shift in his discussion, and now he goes to where he really wants to go, which is the connection between RANG BZHIN MED RIG and certain types of karma.

[Speaker 3]
Okay.

[Speaker 1]
And I'm going to give you a clue, and I want you to assess it out before you look at it. What's the relationship between our buddha nature and certain kinds of actions? What are certain kinds of actions that might tepa?

The word tepa means bring that buddha nature to its full potential. In other words, get us enlightened. Okay?

So, yeah, you've had buddha nature for time with no beginning, but it's not active. It hasn't done its thing yet. And something has to gradually strengthen it until it bursts open into enlightenment.

And what are those karmas? Where's the tepa, Geshe-la? It's coming.

What are those karmas? And it's a three-fold process that we had already yesterday.

[Speaker 2]
Things like seeing and hearing?

[Speaker 1]
No. It's related to the name of Sara Min.

[Speaker 2]
Oh, I just saw him go on.

[Speaker 1]
Yeah, now he goes into a whole section where he says, okay, what's the link between karmic actions and your buddha nature, which has been there forever? Wow, you've got to do these karmic actions to draw out the ultimate potential of the seed you've always had. So the seeds that change from moment to moment are not just stupid seeds compared to buddha nature.

They bring out the buddha nature. Buddha nature cannot express itself as buddhahood unless you have these short-term plantings. It's very beautiful.

And what are the short-term plantings? LTOS BSAM DGONG Cool? He's going to tie planterless, beginningless seeds to...

He said they can never open unless you do these planter, planter, planter seeds, which is called going-to-mix-nuts class. Yay. Cool?

Sexy? Super sexy. I think so.

Okay, keep going, Wern. Who's checking you? Hey, Kat, give him some trouble.

Every third syllable, just interrupt. That's what I do. Okay.

[Speaker 2]
Okay.

[Speaker 1]
I'll throw a little bomb into today's class. Maybe the karma of bringing a new life into the world and committing to help that life for many years has changed your book today. Hmm.

Okay, just throwing it out there.

[Speaker 3]
You made Wern giggle. That's pretty cool.

[Speaker 1]
All right, here we go. What's a tupay bhaktak?

[Speaker 2]
A seed from listening.

[Speaker 1]
Yeah, if you listen to mix-nuts class, that's tupay right here in this case, you get seeds. And that's just a little chung u.

[Speaker 2]
That's a little seed.

[Speaker 1]
Yeah, it's not a huge thing. Sorry to shock, but you have planted a fresh, tiny seed by attending this class by Wern Smith. And she...

Later. Yeah, as life goes on, as your day goes on, please sow it with tupay.

[Speaker 2]
Nurture it with more yearning.

[Speaker 1]
And your text is difficult because of the word sow, which is like sojung, which means to nurture. This means nurture. You have to...

Like I planted some plants yesterday from my boss, so I have to keep watering them. That's called sowa. You go to a class, you plant a small seed by hearing about seeds, and then you keep thinking about it all day, and that's sowa.

That keeps the seed growing. Okay. Then...

gyu tun dang sak me kyi samar Then...

[Speaker 2]
seeds of a similar type, which are unstained.

[Speaker 1]
Yeah, and also unstained seeds. Okay, good. In an Abhidharma context, that would be the final three powers.

[Speaker 2]
Oh, right. Stanley?

[Speaker 1]
Yeah, that turning from not knowing to knowing all things. Good. Then knowing all things, and then possessing the knowledge of all things.

Okay? Okay, so those are sak me kyi samar. Okay, sarva sowa drub ching.

And that tupay bhag chak... And now, now, if that tupay bhag chak, if the seed you plant by going to mixed nut class was chu nyi kyi ne na, Was only there because of the nature of things. Yeah.

If the new seeds you plant by going to class were similar to your Buddha nature, they would have been there since forever, and everybody in the world would be... Liberated. Liberated, free.

Already Buddhas, okay? Tell us what rik serpa means. Very important here.

Serpa is often used with bhag chak, meaning to wake up. Yeah, good.

[Speaker 2]
Like bhag chak serpa is like a process where certain seeds wake up and then people become... remember their past lives and stuff like that.

[Speaker 1]
Yeah, good. Good. And the big, big example of rik serpa, of bhag chak serpa in the monastery is...

I've mentioned it, I think. Vanka Rinpoche? Yeah, or all those chukus, okay?

All those little monks who... Somebody announced that they are rebirth of some famous lama. Then the whole...

It's a lot of pressure on them. 3,000 guys are watching them every day to see if they do anything special. And they don't.

And then they just goof off, cause trouble, take advantage of their position. And then suddenly around age... I'd say between 16 and 20, bhag chak serpa.

Then suddenly those old seeds open up and they become brilliant, beautiful teachers. It's very, very common. And when you say bhag chak serpa in Tibetan, or the karmic seeds finally opened, that's the context that in the monastery is with these little chuku guys.

Oh, finally, oh my God, after 12 years of suffering to this guy's misbehavior, his bhag chak serpa. Okay. They are the worst kids in the monastery, cause you can't spank them, cause they're a reaper chase.

All right. Serpa tel te. Is this the only place where sepa...

I mean, does that verb happen anywhere else, or is it only with respect to seeds asserting themselves? It literally means just wake up. Yeah, it can be used, Nick, as Word just said, when you're asleep and someone makes a loud noise in the room.

Like if you're sleeping in the scriptorium, on the cushions, and someone walks in and the phone goes off, like yesterday afternoon, that's called mi serpa. Your sleep is woken up. Okay, that's a real example.

Tel te. We got to finish, we're... ten draway tupay bhag chak ni dupe re yinpichiro.

Ten draway tupay.

[Speaker 2]
Seeds that are like, or similar to that of listening... Yeah. ...come about or are brought about in this very way, in this way.

[Speaker 1]
Yeah. You got a two on that one. It could be practice.

It could be... they are the kind of seeds which have to be activated, maybe. Or maybe with the BSG, it makes it jipa po musu yupa.

And maybe it's saying the seeds of attending class are of a type that that fulfills the Buddha nature. Okay? Okay, see what I mean?

I feel like...

[Speaker 2]
I feel like the dupe yinpichiro is referring back to Shrel in the last section, like...

[Speaker 1]
Yeah. I think so. Okay.

We're over time. Yeah, so I would say dupe, because of the BSG, because of the spelling, he wants to say they get things done. It's going to mix nuts class which makes something out of your Buddha nature.

And if you don't, then it doesn't dupe. It doesn't really activate. Cool?

Very beautiful. Crossover between the seeds you've had for beginningless time and the efforts you make from day to day in your practice. It's a beautiful crossover.

Cool. Awesome. Finally.

Otherwise it wouldn't make sense, because we'd just all be Buddhists since everything's beginningless, so there has to be some kind of activation freshly, right? Yeah, nice, nice. Good point.

Good point. Okay, what's the book? 18?

18. All right, you guys. I'll see you this evening.

10 minutes. Oh, yeah, this evening. You want to announce Dr. Kramer's little thing here?

Yeah, there's a question and answer session right now with Dr. Kramer, and I highly recommend he'll... I highly recommend everybody come. Ben's brilliant.

He'll answer your questions quick. Translators, be ready. Ask him the hardest questions you can think of.

And... Oh, good. The translators are ready.

Separately, when I had a kid, I made this funny mistake of just... Erin kept saying, we got to get ready. We got to get ready.

And I was like, it's fine. She's just going to be a little infant. We'll be fine.

We don't have to stress about getting everything ready now. But she was right. It's really hard, those first few years or weeks But you were right also, there's nothing you can do to prepare.

However, I'm posting a link in the chat here. You guys want to take a look and you can send them some just things to help them have the room ready. And word, don't be like me and think you have...

You can just wait and get ready. It's nice to have everything as clean and organized. I know Lydia knows what she's doing with this.

It's fine.

[Speaker 2]
Exactly.

[Speaker 1]
It's also true. But yeah, if you guys want to check out on that, you can help them out. Pampers coupons.

Don't worry about it. Nice cotton swaddles. Thanks everybody.

[Speaker 3]
Translators, those of us trying to learn Tibetan translation, if you could, when you make your homework translation, could you please upload that to your folder on Google Drive in advance of the class so that participants can have access to it? I think that will solve our problem. Participants not being able to like stay with what's going on in that fast paced discussion.

And if you can't upload to Google Drive, just send it to me and I will do so.

[Speaker 1]
Thank you. Thank you. Thank you, Apollo.

Thank you for keeping all of our documents organized. All right. See you guys soon.

I'll see you guys in, what do I have? Five minutes?