Вордсмит — Книга 2: Трудные места школы «Ум только», занятие 40

[Speaker 1]
Just yawning at the general idea of doing mind only.

[Speaker 2]
Mind only is exciting.

[Speaker 1]
Said one person ever.

[Speaker 2]
The only other person that should write a lot about it or translate a lot about it.

[Speaker 1]
You ready again? Hey, I don't do anything during the homework. I just nod wisely.

When I nod, it's not wise. I will start. No, bigger would be nice.

Yeah, okay. Better? Yep.

All right, let's begin. And it might sound like our last quiz, but it's not. No, we forgot that one already.

We had a really similar subject matter. Yeah.

[Speaker 2]
Are you looking for Chisholm Gomsum here?

[Speaker 1]
No, you think? No, it's not that much like the last quiz. What makes seeds that have been in you forever grow?

Yikes. Correct view.

[Speaker 2]
News.

[Speaker 1]
No. So bad seeds need correct view? I don't know, but they want- External factors.

News seeds. Good advice, good teaching. Classroom time.

External factors. I like the fact that people are alive in my class. I guess we are all thinking that these ones forever means the one that they say is the emptiness, but I guess we are all wrong.

[Speaker 3]
Yeah, sounds good.

[Speaker 1]
We're talking about the bad seeds. Your efforts to practice good teachings. Yeah, answers, let's see what, let's reveal what is here.

Meeting with the right condition, which then imbues them with power. Hello? Someone's iPhone agrees with me.

Okay, what do we literally mean when we say to nurture, grow, or bring about a seed? Cause it to ripen? Yep, more literal that you're right, Nick, but more literal than that.

[Speaker 2]
Create the causes?

[Speaker 1]
Nope, that's less literal. The small seed between medium and medium between big? Oh yeah, Seiji said it goes from small to medium and then to medium to big.

Yeah, how'd you know that, Seiji? He's observed it in my tree. He was actually paying attention in the class.

Nah. Maybe, yeah. That's the exact answer.

If I wasn't so cheap, I'd give you money.

[Speaker 3]
I probably made him feel really happy.

[Speaker 1]
He already knows, okay. Why do seeds from listening help further your innate Buddha nature seeds? Maybe this is your time to shine, Hasso.

I don't know.

[Speaker 2]
It resonates with your inner emptiness.

[Speaker 1]
Oh my God! That is the exact answer. This is my only smart answer.

It's more interesting than I thought it would be. Hasso, are you taking that pill that you were teaching about in the- No, that was Oscar.

[Speaker 2]
That was Oscar. That was Oscar.

[Speaker 1]
Oh, it was Oscar, okay. Wow, that was cool. What's that?

I remember- Hasso gave about the party pill. Party pills, I think, is the best. Now nobody has time for potting here.

I forgot to white out one of my- Only babies. Tibetan words. Okay, what's tewa mean?

Wow, that's a tough one.

[Speaker 2]
Nurture. Nurture.

[Speaker 1]
Yay! What's a synonym?

[Speaker 2]
Arenop.

[Speaker 1]
In Tibetan. But you're right. What was going on during my class, Geshe-Lin?

I'm sorry, I had a long day. Gepar is the synonym. What was it again?

Yeah. You want a Tibetan synonym or an English synonym? I said it, Gepar.

I was just asking. That's good, okay, okay. Sorry, I forgot to do one, white out one.

But anyway, Chuky Ying. Ying. The realm of is.

Ying. Perfect. Hey, Nick, do you want to be a deer and explain to our newbies why this is pronounced Ying?

I guess so. Usually if there's a pa with a yatak, meaning like the B letter with the Y under it, it's pronounced ja. Because, yeah, anyway, and then when you add a tau, it becomes a ya.

I don't know how else to explain that. That's it, that's it. I think they might be wondering why we're not saying letters, so I'm just.

Yeah, yeah. Then the last one is, I'm just gonna say it. It's sungrap yenlak chukni, which is a Chinese word.

What's that mean? Sungrap. The 12 parts of the teachings, the 12 components of the teachings.

Yay, exactly. Yay, cool ski. All right, I sort of translated something.

Wait, what's that mean? That means it's not very good, but I did it. Oh.

DE LTAR CHEN NA NGAG PA'I DANG SANGS RGYAS LUNG DANG PHA PA NANG DU DE SEMS CAN NI LTOS PAR BYED PA'I NANG Oh. Given all that, DE LTAR CHEN NA, okay, given all that, let's just give a summary of what, let's give a summary of the position taken by the mind-only school according to the teachings of the Dönsang scripture. He also didn't know who...

Wrote it. Wrote it. And the Arya...

What's the number of the day? Vimukti Sena. Vimukti Sena.

So he says, let's try to summarize all these points that we've been making. I'm sorry. Let's try to summarize the previous points made from the teaching called The Secret Meaning and from the Arya Vimukti Sena.

Here we go. And here's a short quotation. GZHAN DAG RIGS NI SKAD RJE'I SDUG GIS BSKYED PA'I YIN NA Yeah, this is a very interesting idea.

And I was trying to bring it up the other day and we got off the subject, but some people say, okay, GZHAN DAG, say that RIGS is a characteristic of all six doors of sense. Oh. Okay.

Meaning that... RIGS? What do you want to...

No, RIGS meaning RANG BZHIN MED RIGS. Oh. THAG PA LTAR DGAR BA The womb of enlightenment, the Buddha nature.

Some people say it's inherent in the six doors of sense. It lives in the six doors of sense. And that position is repeated in several places.

It's not so crazy. It lives in your six doors of perception. That's pretty cool.

Is this Kepada a feature then? Yeah, it's an adjective of your six doors of sense. It's just one of the qualities of your six doors of sense.

Okay. It lives. Your Buddha nature lives in your six capacities to perceive the world.

That's pretty sexy to me. I know. And that RIG can be divided into two types.

Okay. The seeds which are GYEN GYI YANG DAG PA'I LAR MA. The type that have to be taken up by a condition?

Yeah, LAR MA is created in the sense of those which arise through the influence of GYENS. Those which are... LAR MA is the active verb.

LAR MA Have to arise. You see what I mean? Those which are caused by, really.

Those which are caused to arise by factors. And that's like the samgong. And then those which are inside of you by nature.

So he says here, all kinds of RIG. What do you want to call it? Because we've been calling it a seed of enlightenment, but I'd like to use a word that means more like type or...

I don't know. We need a word for RIG. Nature.

I like it. I'll go for it. I like it.

I like it a lot. Which I hate to say I agree with you, but it's okay. I'm sorry, we didn't hear what it was you said.

I like the word nature, which words suggested. So your inner nature, whether it's planted by study, et cetera, or whether it's something you've had for a time with no beginning, it lives in your sense organs, including the mind. Including the mind.

It lives in your awareness, is what they're saying. It lives in your life force. The fact that you're not dead in that life.

It lives in that life. Your nature, your Buddha nature. Okay, cool.

I like nature, yeah. Okay. Okay.

ZHE'I BYUNG BA DANG What you see in scripture, this quotation, DIG PAR YANG RGYUR RO I think it's pretty good. I think it's pretty good. Yeah, DIG PAR.

So he says, if you want to know the position of the mind-only school, there's this quotation that you see in scripture, and I think it's pretty right on, DIG PAR. I think it's pretty right. In modern Tibetan, what does DIG PAR mean?

DIG DU BAS DIG DU BAS means okay. Yeah, would it be okay if I went to town today? DIG DU BAS And then the teacher says, DIG DU DU.

Yeah, that would be okay. All right, cool. Tough, it's a tough...

By the way, Grandpa, due to the kindness of ALO and the Gold Clubs, went and found this quotation. It is in fact written by... EMIGDZI SENA EMIGDZI SENA, yeah.

Who's mentioned in the beginning. Yeah. And you know what's strange about this quotation?

It's 100% correct. Yeah, it's correct. They didn't even have a database.

How they did that stuff, I don't know. All right, good. I wouldn't say well put as much as correct or something.

You see what I mean? There's a difference between praising the presentation and saying it's correct. Yeah, I picked well put because DRIK literally means like to put or place or arrange.

Yeah, that's true too. You can dig the beams of a building, for example. Yeah, and that can mean like correct in English.

That's why I chose it. That's pretty cool. That's a good reason for the mistake.

Just kidding. DIG can also mean did you make the arrangements or something like that. Yeah, okay.

All right, very good word as usual. Boringly correct. Okay, your turn, boss.

I'm going to... All right. It's a good job, though.

And it's a good homework. And again, I really appreciate the mixed nuts. You're really doing some good homeworks.

And I really appreciate the effort. I work hard on this stuff. And it makes me really happy when I see other people work hard on it.

Okay. All right. Let's get some places up here.

There's the quotation, by the way, word. And it's a little bit interesting to see where it comes before and after it. The sentence before says, some people believe that the RANG BZHIN MED RIG is PHAR BCAD MED PA itself.

It has no obstacles. Yeah, and I don't know whether it's a reference to PHAR BCAD MED LA, which would make some sense. Or maybe it just means the uninterrupted nature inside of a human being.

But what this sentence before does clarify is that the RIG mentioned in our quotation is certainly referring to... RANG BZHIN MED RIG. RANG BZHIN MED RIG.

Good, because it's just mentioned. And then after the word RANG BZHIN MED PA'O, it says, these kinds of people, I think they should have mentioned why it's called RANG BZHIN MED RIG. Why is the RIG in RANG BZHIN MED RIG referred to with the word RANG BZHIN?

I think somebody should explain it. That's kind of cool. All right, here we go.

This is a long one. Let's pick someone who's in Asia and very fresh, like Sugeng. Okay, Sugeng, be tough on him.

He gets everything right. He deserves some criticism. He's tough.

He's right. I get plenty of criticism. No, I'm not talking about spouses.

Neither am I, if you're listening at home. That doesn't even count. Okay, go ahead.

Tena. Lopin tokme ki shepe rig tseni pani. Ngar tenpa par yin la lopin diyi shung ga shik du, chun ni ten tang.

Chun ni rig yin no shen jung wa teyang kam jang chu yun ten chun le shid dre pa. Le bu kun chok sum muing. Excuse me, muing du.

That's muing with a Brooklyn accent. Muing, muing. You got any coffee?

Muing, muing du shepe ten tang chun yun yor wa la rig tsun chokpa shin. Chun ni tey la mik ne lam la bepe tekpa sung gi yun ten jung war yor wa. Jung war yor wa tam la ten rig ki tane dokpa yin te.

Nice. It's a long, difficult sentence, okay. Okay.

De na lopin tokme ki shepe. This is questionable. I mean, or was it shepe?

[Speaker 2]
Okay.

[Speaker 1]
Both, I mean, the S is very unusual. It could be correct. By the position, it could be.

Or maybe my way first. Therefore. Therefore, Arya Sanga's definition of the type.

It's not seni, it's senipa. Oh, correct or real? Good, authoritative, okay.

The real authoritative rig. Therefore, the real type is outlined by the S. By Master Sanga.

Is the one is accepted, is the one accepted by, and this is also. What, the key? Yeah, this is also a key word have been come to.

But anyway, the point is the same. By the way, if you read it with an instrumental, it means this is the authoritative opinion on nature, Buddha nature, as accepted by, oh, sorry, because it's accepted by Master Sanga. Okay.

Which kind of makes sense, right? Yeah, yeah. Here's the real position on what is your Buddha nature, since it comes from Master Sanga.

It's a very unusual grammar in Tibetan, but it's certainly possible, right? Okay. He says, ngar tenpa tar yin la.

It's as I mentioned it before. It's as I taught it before. But, so Sanga's own position on, by the way, when I say nature, how many are there?

I mean, two, right? Good, yeah. It doesn't mean just rangchen nir.

It also means the practices which wake it up. And they are both called rik. They are both called nature.

One is inherent nature, and one is, and what do you call, cultivated nature. Rikchen yipa ni, ngar tenpa tar yin la. But, in this Master's shungs, in a couple of this Master's shungs, what does that mean?

Texts, books? Yeah. He says, chen yi is the ten, and chen yi is the rik.

He says that the way things exist by their very nature is both the type and the foundation, the basis. I would read it as chen yi ta is the basis, and chen yi ta is the real nature. Because we haven't gone there yet, have we?

We've said that it was beginningless, and we said that it's been there for time with no beginning, but we haven't really described it as it's described in ACI, for example, as your emptiness, okay? And I think he's going there. So, in some of the Master's scriptures, he does refer to emptiness as the basis, and he does refer to emptiness as the nature.

Shei Juma. And then they talk about it in terms of four elements, okay, four different ideas. Calm, chanchu, yun den, and chen le.

Categories, enlightenment, good qualities, and holy activities. Holy activities. And it says, chen le shi, these bring about, lung du che, the result of kway jul sum.

These bring about the result of one of the three jewels, or all the three jewels. And therefore, it can be described, therefore, all it really is, is a tenth. All it really is, is a basis or foundation.

Yeah, good. But, it's also dogpa rik. It also is labeled as, or known as a type.

Yeah, it gets the name nature. Okay, put it nature. It's given the name nature, but all it really is, is an opportunity, a foundation.

It's the emptiness of you. It's a beautiful discussion here. Like potential or something.

Right, it's the basis for your enlightenment. It's not that you have this nature or something, okay? Because you have emptiness, you have the required basis to turn into a Buddha.

And we just call it rik. We just call it nature, okay? Or family, or something like that.

Okay, dogpa shing chun yi de la mik ne lam la pepe. And if you are mikpa at this particular chun yi. If you were focused on this particular emptiness.

Good, meaning the foundation, which is your Buddha naked emptiness of your body and mind. Okay, if you focus on that, and then you bippa towards the path. Make great efforts in the path.

Make great efforts in practicing the path, then you'll get all the good qualities of the three vehicles. You'll get all the good qualities of the three vehiculars. Yeah, I like to call it the three trucks, okay?

And because if you focus on it and practice the path, you will get all the high qualities of Buddhism. What is actually just a den, we call it rik. Yeah, what actually is a foundation.

Yeah, we call it the nature. It's known as the three vehicles. Only because it's the foundation, okay?

And if based on that foundation, you make efforts in the path, which is the second kind of rik, you will become a Buddha, right? And that planting new seeds, planting new seeds. Because isn't that where our conversation started?

Are the seeds there from the beginning or are they planted new? What's the conclusion? Oh, so it's just a question.

Yeah, well, they are one and they are the second. And they're also a combination of the interaction of the two. There's the original foundation that's always been there.

And then you study, study, study in the mixed nuts class. And then those two combined create a Buddha. It's very beautiful, okay?

Cool, all right. There's some nice discussions of these four because frankly, Word, it's kind of frustrating that he mentions four things out of the blue here that don't seem connected to anything. And he just, and they kind of irritated me.

And I was like, well, why didn't he explain what is calm, meaning the category, here? What is enlightenment here? What is good quality here?

And what is sacred work here? Well, what are they? Why does he talk about them?

What's their place? He just goes on, you know? So grandpa went and got you Abhidharmasamutrasa.

Presentation of my knowledge. By the very same master. Just all the collection of Abhidharmasamutrasa, okay?

By a Sangha. If you're in the mood, we could read these four. You could put them in a footnote.

They're not very difficult. Yeah, let's read them. Okay, here we go.

Who's checking you is Alex Rivas. All right, Rivas. Oh, so let's go.

Yeah, let's break it here. Okay. Um...

Digre, digre, Pei? Digre. Digre.

Tochenang. Dago. Dago.

Hey, how do you say that in Chinese, Xiaopu? Let's do it. Huh?

Okay, okay. Chulal, please read today. Here you go.

I'm waiting. Please, I'm sorry. You know, I probably hate it when I do that.

No, it's fine. I'm just making sure. Okay.

Yeah, that doesn't help any. What's that got to do with the fourth from our paragraph, grandpa? Oh my God, what happened, man?

They all disappeared. Where is that? Hang on.

What is that in paragraph? That is not the fourth from our paragraph. What was I thinking?

[Speaker 2]
There it is.

[Speaker 1]
No.

[Speaker 2]
Isn't it? Uh-huh.

[Speaker 1]
Yeah, I don't know where I got those four. I'm sorry. You know what?

Let me give it to you next time, okay? Let's not spend time on it. I'll come back here and get it for you.

Somehow I thought that was the fourth. And it may be, I just don't see it right now. Check this.

All right, let's go skip it. Maybe it comes later. Let's go see.

I have a page. Okay. Okay, please start here.

Okay. Shantuna. Shantuna.

Rikla-nupa-tadepa-suntu-michepa-tang. Nentu-ki-riklakma-meki-tsendokpar-mimawak-kyorpa-tang. Yeah, okay.

Shantuna, what is that, Shantuna? Hang on.

[Speaker 2]
The other view.

[Speaker 1]
Chini-denla-ruh-ruh-ruh-ruh-ruh-ruh. Okay, so the basis of emptiness within you is called nature.

[Speaker 2]
Yep, correct.

[Speaker 1]
And then, Shantuna, otherwise, what's that say? Rikla-nupa-tadepa-suntu-michepa-tang. We wouldn't talk about rig in terms of three separate entities.

We wouldn't talk about rig in terms of three separate entities. I guess that's talking about the three tracks, okay? And nyen du gi rig, which is one of those three, right?

The family of the listeners, klag ma med, I'd say, when they achieve what? klag med. Nirvana without a remainder.

Yeah. Nobody would claim that they dopa. That they'll return.

Yeah, good. So, if this were not the case, if the preceding were not the case, we couldn't talk about nature in terms of three different entities, meaning the three tracks, and we couldn't talk about those of the nyen tu rig, the family, using rig as family, right? As disappearing when they reach nirvana, okay?

In other words, there are other uses of the word rig, but they are not what we refer to. You can call rig the three kinds of practitioners, family, right? And you can also describe the beliefs of the listener track, but that wouldn't make any sense if that were the rig we're talking about, which is the basis of emptiness inside of you, okay?

He's just saying don't confuse it with other rigs, which means family. What's another famous rig in the diamond ring? Cast?

No, the classes of tantra? The families. Yeah, the five Buddha families, rig na, okay?

So, he's just saying, look, there's lots of rigs running around and don't confuse them, okay? Please read. So, Gang, you didn't do anything yet.

I don't know. He was perfect. You go to Bali and you get all sleepy and then you go to Surabaya and you're kind of supposed to speed up a little bit.

Okay. Okay. DUNG NGON MA YIN PAR MI'I RGYUR BA LA SOGS PAS KHYUN MANG PO CHUG HO Okay, good.

In the Tathachandra Dupal, In the Mahayana Sangraha? Yeah. It says, if there's no kunshi, Uh-huh.

What do you mean, uh-huh? I mean, I got you so far. Yeah, I can't, there's no foundation practice for this.

Then, Chang Chu, in which you jikten le depa? A bodhi would... A buddhahood in which one would go beyond this mortal coil would be miru.

Would be inappropriate. Yeah, good. In Asanga's Mahayana Sangraha, it says, if there's no foundation consciousness, then it would be improper to say that there's an enlightenment where you go beyond the world, okay?

Why? Why? Jikten le, this has got to be depa, okay?

Jikten le depa sem kyi sabun de. What's that mean? Because the seeds for the mind in which you can go beyond the world.

Yeah, the seeds for the state of mind where you have gone beyond the world, in other words, reached enlightenment, or arhat. Those seeds have no ne other than kunshi. Have no place to stay other than the foundation consciousness.

Good. That's rang lug tummo mayinpa. That is a position that is not shared with our system.

Yeah. So, this is a very unique, special, cool teaching of our system. But, then it would not be.

Then it would not be, and that would be very problematic? Yeah, it would not be anymore, our special teaching. And you've got to go back to the first line.

Oh, Abhidharma... I mean, Siddhi Mahayana Sangraha? The middle of the first line.

Oh. That's... If there was no kunshi, you couldn't go beyond...

That's all. If there's no kunshi, then how could we have this super special teaching of ours that the seed for the mind after it goes beyond the world has no other place to exist except the kunshi? Okay, cool.

Got it?

[Speaker 2]
Is that the only reason there's a kunshi? I mean, come on.

[Speaker 1]
Asanga is saying we like the idea of kunshi for many reasons. But one cool one is the seeds for the state of mind you get when you become enlightened or arhat, if there were no kunshi, they would have nowhere else to stay. And then also, we would lose a special tenet or position of our teaching, which would be a shame of the mind normal.

We say they have to have a place to stay. Cool? And that's rik.

That's rik. But they do have a place to stay. Okay, got it.

I was panicking. We hadn't heard the word kunshi in a while. I know.

That discussion, I went and got it for you from the Mahayana Sangraha. If you have a couple hours, seriously, on your own, and you want to go through it on your own, I think it would be profitable for you. And I'll give you that as a homework.

I don't want you to translate the whole thing. It's two pages here. But could you look it over and give us some of the points that strike you?

When I say some of the points that strike you in a difficult text, I mean the few parts that you really understand. That's what I do. If I don't understand the whole page, I'll take two or three parts and explain them to you guys.

I won't mention the other parts. I will do my best. I'll go through here.

This is where he says, look, this kunshi is a special teaching in the Mind-Only School. And if riks don't live there, then we really lose something valuable. All right.

And if you can't do the whole thing, just do it as much as you can. I'll try as much as I can. It's a beautiful conversation, actually.

Okay. Let's go to, we need Rob Agri. Yeah.

From Seattle?

[Speaker 3]
I'm in Seattle currently.

[Speaker 1]
All right. Okay. I'll make some mistakes.

Mr. Agri, pay attention. Okay, here we go. Okay.

What's happening?

[Speaker 3]
Where did it go? Where did it go?

[Speaker 1]
I know that's not it, but I don't know. That is actually it.

[Speaker 3]
Is it?

[Speaker 1]
Yeah.

[Speaker 3]
Yeah. Okay. Oh, that was a mistake again.

Thank you.

[Speaker 1]
Thank you. A followed by an S. Please, please.

[Speaker 3]
I don't know how to say it. Sorry.

[Speaker 1]
Okay.

[Speaker 3]
Okay.

[Speaker 1]
Okay. Okay. Okay.

Okay. Okay. Okay.

Okay. Okay. Okay.

Okay. Okay. Very long sentence.

Let's do the end so we know where we're going. GYUL GYI LUG DE YANG Your system also is not without MA. Wounds.

Yeah, it's not without its own problems. Nobody's going to come up to us and say, okay, everything's fine. There's two kinds of irk.

One is the one that's been there forever. One is the good things you do later, like go to Nick's nuts classes and cause other irk to develop. This system of yours is not without its own problems.

And now let's go see what he says. DE LTAR NA, okay? With the kyel te means, suppose someone comes and gives us this shtick.

Suppose somebody comes and says, yep, you're also not without your own mistakes, okay? The kyel te means, suppose someone comes. What do they say?

Here's the quotation, starts here. DE LTAR NA, if you're a gyaric, if you're seeds that need to be cultivated. Yeah, and I want to draw your attention to two important words here.

Sometimes all of these discussions are shortened to two words of two sentences, nyeric and gyaric. Say gyaric. Gyaric.

Nyeric. Nyeric. Nyeric.

Nyeric. Nyeric. Nyeric is the...

The wrong nyeric, it's from forever. It didn't need forever. And gyaric means...

Seeds that need to be cultivated. ...nature, developable nature. Gyaric means to grow.

Okay, so DE LTAR NA. Okay, let's suppose we get a gyaric, okay? Let's suppose we go to mixed nuts class, okay?

We get the nature which is developable, okay? Not the one which was there forever. Okay, LTAR NA.

Then once you get that gyaric, well, wouldn't you lose the nyeric? Right. Once you...

Yeah, once you... Yeah, as soon as you get a seed that needs to be developed, don't you just lose all those seeds that didn't need developing since the beginning of this, whatever? Once you develop your natural nature, it's not a natural nature anymore, it's a developed nature.

Did you get it? Okay, like that, okay? Yeah, nice point, right?

NGO NYID KYIS KU'I RGYUD DE PHYS DU BYAS SU BSKYED PAS And in that case, the cause which brings about your emptiness body, it's called bhagavad-gaya, okay? Your emptiness body would have to be a duchen. A produced thing.

Yeah, a changing thing, okay? Because you went to class and your buddha nature got developed. In fact, it got developed so much we can't call it primordial anymore.

And then we'd have to say that your emptiness body was brought into existence, which is illegal within a non-changing thing. Okay, got it? Okay, okay.

RGYUD DU BYAS SU RGYUD DE ZAG MED KYIS ZAB BA DE NYID GYEN GYI DE PA TZAM ZHIG If you start with a ZAG MED KYIS ZAB BA Yeah, if you start with an immaculate seed or a seed from immaculate things. Good, and you DE PA it with a GYEN And you nurture it, you develop it with a condition. Good.

Then it becomes a GYUD. Then it becomes a developable. Yeah, a developed nature, okay?

DE NYID GYEN GYUR YOD LA And then both of the rigs have a GYUD. Then both of the rigs, then both of the natures have a cause. Have causes, okay?

Then both of the natures have causes. Okay, the one that you always had also has causes now because you developed it with your classroom time. Okay, got it?

Then both of your natures have causes. GYEN GYI NYID GYEN GYUR YOD LA But, BRAL BUR MED PAR ZHES PA'I PHYIR But you're also saying those causes don't have a BRAL BUR. Those causes don't have a result.

Yeah, because you're saying NYID GYEN GYUR YOD LA is dual chain. Because you say that the essence body is unproduced. Yeah, the essence body is emptiness.

It's unproduced. How can you say it's developed? How can you say that classroom time helps you develop something which cannot change?

Okay, it's cool. DE BAR ZHES PA'I PHYIR DANG RANG BZHIN DU GNAS PA'I RIGS NGO BO NYID GYUR ZHES PA'I And if you say that the RANG BZHIN DU GNAS PA'I RIGS, the natural Buddha nature, is the cause of the NGO BO NYID GYUR, of the Buddha's emptiness body, nature body, okay? Then, after all this, if you say, when you get enlightened, you have an emptiness body, but then you say that that emptiness body has a cause, then I think we can also conclude that your own system is also not without its own problems.

We went to the end first, right? I think we can conclude that your system is also not without its own problems, okay? And it is a greasy system.

It is a greasy system. How the hell can you develop something which is in absence?

[Speaker 2]
Yeah.

[Speaker 1]
What the hell are you talking about that you take a seed that has no cause and cannot grow, and you cultivate it with your classroom time? What the heck are you talking about? Yeah.

Didn't it bother you guys? I don't know. Uh-huh, yeah, it certainly did.

Please, Reverend, Reverend. I don't know. Reverend, you didn't get to criticize a word.

It's really rewarding. So, let's do it, okay? All right.

Ila jupar jawa te. Nepe thang thud. Nupar min nun te.

Tsakme ki sabun ken gi. Tepar jepe teyang jupa lenmang tujepe chung thang. Teni sampa lenmang tujepe chring thang.

Teni kompa lenmang tujepe chen thor. Pelwa tsang gin la sabun ki. Nupo teni sarduk kepa ming gi.

Te che kyi klenchik je ken thang. Good, whoa, okay. Ila jupar jawa te.

Let me explain to you how you can take an unchanging thing and develop it. Yes, we're waiting, okay? Nepe thang thud.

Nupar min nun te. The first of the problems you brought up doesn't hurt us. It cannot hurt us, okay?

It cannot hurt us. Why? What's really happening is that your tsakme ki sabun.

Immaculate seeds. Yeah, which is very Abhidharma language. You're immaculate.

And you guys are so lucky to be getting all the schools at the same time. Good thing I understand these words. Tsakme ki sabun.

You start with an immaculate seed and you ken gi tepa. You don't kepa. You develop them.

You develop the condition. You don't kepa. You don't start them.

Yeah, you don't start them. You're just furthering them. That's another guy, right?

No, this is us, right? Jay Pankapa. Yeah, this is us.

This is us. Sabe ken gi tepa chepe tse. When you do further them with your classroom time in the next month, what's really happening?

You are doing tepa len mang du che, 60 times a term. You're listening to... Yeah, you're listening.

You're doing a hell of a lot of listening. Crashing it, okay? And that's how you achieve the smaller form of this summer.

That's how you further it to its first development. First of three stages. You get a lot of classroom time and that takes it to the first stage.

Then what happens? Anticipatory translation. You can guess what's coming next.

You can see the anticipatory translation or you can say, anybody can guess what's coming next. Two minutes. When you sabe len mang...

Contemplate a bunch of times. Contemplate many times and that brings you to ding tepa. Middling seeds.

Further it. Okay. And then you go by that.

Then you meditate on that. And mang du. Mang du many times.

And you get huge spread seeds. That powers the natural seed. Yeah.

And that increases it. Sam, that's all. Saben kyi, nopo de sa du kye pa mayin.

Nothing fresh has been born at all. Yeah. We're just teaching.

We're just developing. Yeah. And it's not a mugyu.

It's a hen chin che kye. Oh, yeah. It's a...

Is it one of the kens? No. Yeah.

Yeah. It's the fertilizer. The water.

Oh, yeah. And it's not the... It's not the material cause.

It's just a contributing factor, dude. Yeah, listen. Nothing has changed into anything.

We just got extra stuff going on that helps the process. That's still contradictory if I may say so. You just said the same thing you said like three paragraphs ago.

I don't know. I think it's really cute. I think it's really cute.

It's so exciting. We have something interesting to do next time. It's awesome.

The chat exploded with very interesting discussion. Yeah. I think the students might even talk about this between classes, but I don't know.

All right. Grandpa's going to bed, you guys. Good night.

[Speaker 2]
Thank you, Geshe-la. Get some good rest.

[Speaker 1]
Have a good time. And thank you. If there's no students, the teacher can't do anything.

I'm here for you again. I'm looking forward to it. And I appreciate you producing more students.

That's a good idea. We'll see. Thanks for all that you're doing, Geshe-la.

Thank you so much, everybody. Thank you. No, no.

Everybody just have a good rest. We're going to grind some more tomorrow. Get a good sleep.

I really encourage people... Somebody asked me... We had a visitor here from L.A., a second refugee, and he said, how can you work so hard, Geshe-la? I said, well, to be honest, it's partly because I try to get exercise every day. I really do, as my friends know. So I really, really encourage you to do one of the yoga classes.

We got two yoga classes to choose from. And if you don't do the yoga, it's just stupid. And when you get to my age, you'll regret it.

Because your body stops working. So, please, it's important. It's really important for the class and for your health, okay?

It's not just some kind of entertainment or something like that. It's not entertainment at all. Okay.

See you, guys. Good night, everybody. And have a good day, those of you who are starting your day.

Have a good day.

[Speaker 2]
Peace Horses, Stanley.

[Speaker 1]
Bye, everybody.