Вордсмит — Книга 2: Трудные места школы «Ум только», занятие 44

[Speaker 1]
How about it, whenever you're ready, boss. I'm waiting. Okay.

Been waiting for you. What's going on? Anything.

Professor Nick, anything. No announcements. Just looking forward to words quiz here.

All right. And the holiday that starts in three hours. Already put people in a good mood.

But I think having and words text in the same evening. We'll cancel that.

[Speaker 3]
Oh, that's a treat.

[Speaker 1]
Okay, Dr. Okay. Maybe. Okay, homework.

Okay. Made it as easy as possible. Okay.

Thanks. Yeah, the silence is that the Buddha always teaches to the students. Yes, clearly I'm not a Buddha in this case.

What are the three checks currently under discussion in our text. That's too easy. You got to pay us.

Also said, listener. Self made self made Buddhas and bodhisattvas and bodhisattvas. Also, do you capitalize the B in self made Buddha or not.

Yeah, that's a good question.

[Speaker 2]
Yeah. Yeah, no, you don't. Yeah.

Yeah.

[Speaker 1]
Fine. Okay. That's correct.

Okay. Okay. Why are bodhisattvas six doors of sense central to Je Tsongkapa's current arguments?

Finally you ask an interesting question.

[Speaker 2]
Because they carry the Buddha nature from life to life.

[Speaker 1]
Wow, who said that?

[Speaker 2]
Me.

[Speaker 1]
Who's me?

[Speaker 3]
Oscar is me.

[Speaker 1]
Oscar. He owes you money probably. That's the kind of answer you should be.

It sounds right, but did we have a definitive answer actually? He gave a great answer. No, Oscar's answer is wonderful.

I'm just saying, did we come up with a definitive answer? No, it just said they have special features, right? Yeah, exactly.

I just put. We actually don't know. Probably because they're imbued with the wish and therefore distinct from other doors of sense and perhaps something to do with rebirths.

Yeah, we're going to get to that. You're right. Where the bodhisattva, that's different.

Thank you. Yeah. Excuse me, Geshe-la, can you plug in your microphone?

It's plugged in, but it's not turned on. Do I have to do both?

[Speaker 2]
That's advisable.

[Speaker 1]
How's that? Is that better?

[Speaker 2]
Oh, so much better.

[Speaker 1]
Thank you. Sorry, word. It's not giving money for homework, so I didn't turn on my mic yet.

What text does Jason Copper reference as scriptural authority at this point? Bodhisattva levels? Do you know how much we covered, Geshe-la?

It was like a paragraph and a half. All right, all right. What do you want from me?

Mahayana Tantra Shastra. He doesn't reference that. We reference that.

Oh, we reference that. Yeah.

[Speaker 3]
Bodhisattva levels.

[Speaker 1]
Yeah, that's true. Tibetan words that you love. Okay.

That's a great one. Now I think it's a good homework. Okay.

What's that mean?

[Speaker 2]
It's an abbreviation, right?

[Speaker 1]
Yeah, it is. What's it mean? And what's an abbreviation for?

[Speaker 2]
I think it's an abbreviation for Derangshingi Topari.

[Speaker 1]
Wow. What does it mean, Oscar? Achieved like that.

[Speaker 2]
Yeah.

[Speaker 1]
Achieved like that. What's achieved like that? That's what it literally means.

I don't know.

[Speaker 2]
I mean. It's like the Buddha nature that you don't have to do anything to achieve.

[Speaker 1]
Yeah. Basically. I just put achieving suchness, but it refers to Derangshingi Topari, right?

Yeah. Okay. Tartok Teksum.

Isn't that a kind of tupa? What, noodles? In the end, all paths are one or lead to the same place.

Ultimate three noodle soup? Yeah. Ultimately what, Nicholas?

I said in the end, all paths are one or all paths lead to the same place. All one? This isn't a one.

All paths are three. Yeah, yeah, yeah. Yeah.

That's what I said the first time. Oh, okay. I didn't hear.

Sorry. Bad jokes. Good job.

Okay. Measure. Yeah.

Figure. Figure.

[Speaker 2]
Reckon. Reckon, yeah. I like that.

How are all paths three? We don't know yet. Or is it the three paths are one?

No, they're ultimately three. The three tracks. They say that.

Higher schools don't.

[Speaker 3]
All paths are one is arguing against this position. So you're familiar with the other position, but this is what that position is arguing against. So he's being ultra cute by giving this one.

[Speaker 1]
It was in our paragraph and a half.

[Speaker 3]
Yeah, totally. It's good. It's good.

It's great.

[Speaker 1]
I'm going to give you a paragraph and a quarter today. I'm going to give you a paragraph and a quarter today. It's going to be a worse homework.

Okay. I did do a thingy. Oh yeah.

I'm not going to say that. Don't. For Oscars.

I did put the full abbreviation thing. Yeah. Anyone else who cares?

That was the. The thing being. Abbreviated by Deshen Popa.

Okay. Here's what I attempted to. Okay.

Let me cook this because this is a really hard sentence. Do you want to make it bigger for people? Sure.

End of here. Just yeah. Bigger, bigger, bigger.

Okay, good. That's the other end part of the country. I'm making NAM SHES.

S minuses. I'm making SEMS DE. Nice.

The first part's nice. And our DE KUN CI NYEN PO YIN PAS KUN CI NYEN PO YIN PAS I would catch that. The instrumental S on the NYEN PO YIN PAS.

By that counter agent? No. And are therefore not.

This S? Yeah, exactly. It's the second.

I see. After consciousness. And are therefore not.

And I'm saving the right part of consciousness from the other end. Counter agent is one word, you guys. Is that correct?

I don't know. Is that the person at the airport who takes your ticket? No, it's between consciousness and are not.

You see? And are therefore not. And are...

Okay. Yeah, good. Okay, that's all.

It's pretty important, I think. If all three components, listening and meditating, are performed many times, KUN CI THOS RANG RANG GSUNGS KYI RNAM MA PA Perfect. This NAMS SBYANG modifies the sabbats.

Oh, pure seed? Yeah. No, the seeds for enlightenment, right?

Oh, hmm. Okay. NAMS SBYANG Complete bodhi?

NAMS SBYANG GYI CHOG KYI CHOS RNAM Yeah, you can say that. And you got to catch the SON DAP. Yeah, I was just looking that.

So, SON DAP means... That's not dedication, is it? The big, big famous occurrence is where, Sugeng?

At death? In the Wheel of Life? Yeah, where in the Wheel of Life?

What link? Eight and nine. Eight and nine.

Yeah, eight and nine SON DAP at number ten. Is that the karmic lottery thing? Eight and nine SON DAP at number two into number ten.

How's that? Yeah, it ripens it? It...

I don't know how you want to say that. SON DAP at... Loaves?

[Speaker 2]
Loaves? Scrolls?

[Speaker 1]
Arms them, really, like a bomb.

[Speaker 2]
Arms.

[Speaker 1]
Arms. I don't know. Yeah, there are fresh seeds sitting in the consciousness.

Then you think about them the wrong way, and that arms them. And then they blow up in number ten, which is... Oh, yeah.

This is John Travolta on a nuclear bomb, right? Exactly. Yeah.

Strapping a nuclear bomb. Not bad, really. I can't forget this picture of him doing that.

I mean, I would have at least sat by the side of the bomb. Not as dramatic as... I haven't seen the movie, and I have a clear picture of it in my mind.

Yeah, I haven't seen it either. Many times they arm. I would say they arm.

You know, they arm the seeds. To proliferate? To arm the seeds and increase them.

Yeah. Okay. Well, two things happen.

When su-sam gom, okay? It's like water on the seeds, right? Then two things happen.

nam jang gi sabun phel, and kun yong gi sabun dim. You got to make that... What do you call that?

Counter distinction clear. Like juxtapose? Yeah.

Two things happen. When you come to class. Come to mixed nuts class.

Two things happen. Number one, you phel your nam jang gi sabun, and you drip your nyong mong gi sabun. Okay.

All right. Yeah. Okay.

By kun ne nyong mong... Now, okay. I'm going to give a suggestion on nam jang gi and kun yong.

Nam jang gi is an abbreviation for nam jang chok gi che. And kun yong is an abbreviation for kun ne nyong mong gi chok gi che. And it means the enlightened side of things and the negative side of things, or something like that.

Okay. The afflicted side of things? Yeah, you can say that, but I don't like the word afflicted.

It doesn't pass the greater test. Does it afflict you? Yeah, I'm really afflicted that you spent, you know, tacos.

You probably say, you know, I'll buy you a beer if you're afflicted. Okay. Good.

Now, you guys got to get this picture here. There's bad seeds and there's good seeds. And then if you come to class, your good seeds start to flower.

And if you don't come to class, seriously, seriously, your bad seeds start to flower. That's the point. Now, something cool is going to happen with the good seeds and something cool is going to happen with the bad seeds.

Something you don't expect. Something cool is going to happen. Here it says the good seeds flourish and the bad seeds decline.

Okay. When you do the study, blah, blah, blah. Okay.

Why are we talking about that? Because RANG BZHIN MED RIGS. RANG BZHIN MED RIGS is unchanging, but needs to be developed.

By Tsongkapa. So why are you talking about improving the seeds and making the seeds decline? What are you talking about?

It's all unchanging. Your Buddha nature is unchanging. Why are you talking about seeds in the first place?

But that Buddha nature is only for one of the bodies. The other body needs to be developed. Wow.

I think you're getting used to talking to three people over there. One of them can't talk back. At least on Zoom you can cut the speaker, right?

Okay. Okay. Cool.

This is great. It's okay. But I want the next paragraph.

That's the punchline. I did it last term or after last term. You'll see how.

Okay. Okay. Nice job, Warren.

Thanks. Very good. Here we go.

Where is this mind on me? Okay. Let me do this thing.

Come on. Hang on. Sorry.

This old folks, this stuff changes everything. Okay. Stanley, what's in the chat?

Is that the negative side of things and the enlightened side of things? Yeah. Yes.

I could tell. We were reading this excerpt from Yogacara Bhumi, right? We were.

We were halfway through it or something. Yeah. I'll summarize.

It said, well, what is nature? What do you mean by enlightened nature? And we say, well, to put it briefly, there's two different kinds.

There's the one that you have by nature, and there's the other one that you have to work for. YANG DRAG PAR GDUG. You have to work hard to develop it.

There's one that you have by nature, and there's the other that you have to work hard to develop. Two Buddha natures. DE LA RANG BZHIN GYI NUS PA'I RIGS NI The one that comes by nature, BYANG CHUB SEMS NAM GYI KHYAD ZHIG TU GYI BSKYED PAR And here's kind of the answer to the great question you posed.

I don't know, it's probably by accident. He's saying that the Buddha nature, which is inherent to you, kind of more relates to the six awarenesses of a bodhisattva from lifetime to lifetime. Okay?

We said, why are they talking about... Why did they bring up the six organs of perception in this book at this point? Because that's something you carry from life to life.

In fact, it is you carried from life to life. Your six consciousnesses or your six awareness, that is what's carried from life to life. What he says here is, when we talk about the inborn Buddha nature that all beings have, it kind of emphasizes more the Buddha nature that bodhisattvas carry from life to life.

What's he going to say after that? What's the opposite of that word? Then maybe the Buddha nature that you have to develop is more carried by...

I mean, more by bodhisattvas? No, by the other two tracts. Right, wouldn't you say less by the other tracts, not more?

Okay, there's... Oh, you have to develop. Yeah, okay.

Yeah, I see. There's going to be a new twist here. There's going to be a new point made, I believe.

And he's going to say, what is about you that goes on from life to life? And you say, well, it's my six kinds of awareness. Eye, ear, nose, blood, mind.

Okay, and do you carry your Buddha nature with you? Yeah, necessarily you carry your Buddha nature with you. Is that the Buddha nature which is inherent to all beings and never changes?

Or is that the Buddha nature that you have to work on to develop with going to class? And I believe he's going to say the Buddha nature that's inherent to all people, that's related to the awarenesses that you carry from lifetime to lifetime, if those awarenesses are in the head of a bodhisattva, then it's the unchanging Buddha nature that's more prominent. And if it's in the head of someone who's not a bodhisattva, we're talking more about the Buddha nature, which is...

No. I think, I think that's where he's going with it.

[Speaker 2]
What does Arya Bodhisattva?

[Speaker 1]
Say again?

[Speaker 2]
Arya Bodhisattva? Bodhisattva as compared to actual Arya Bodhisattva?

[Speaker 1]
He didn't say that. He didn't specify that. Well, he's mostly talking about the three tracks, right?

Yeah, if he wanted to say an Arya Bodhisattva, he might have said Chandra Sambha, Sambha, Chandra. Yeah. Mahasattva, Bodhisattva.

Yeah, that would be Rigme. Okay. All right.

Didn't we do this already again? Yeah, we did. I'm just reviewing.

Oh, I see. I see. No problem.

Okay, let's pick up here. This is where it gets weird. Okay, read, and by tradition, the guy, the surfer's going to check you.

Nick, I got to teach you something. This is, the waves are good. And you go like this.

Don't do this. If you do this, they know you're from Arizona. You got to do this.

The waves are not good today, so I was saying what's up to you guys. You go like this. Hi.

Okay, go. What do you say? The waves are really sick today, which means they're good.

They're sick today. All right, shut up. Let's finish it.

[Speaker 3]
Is that like afflicted?

[Speaker 1]
Hey, buddy. Yeah, and okay, so I want you to think of it this way. Each of the two rigs relates to its own number dhagpa in a way.

When you develop the rig completely, you can say it has number dhagpa. How's that? You have distilled your rig or something like that.

What do you do to metals? Refine? Refine them.

Yeah, refine them. CI PHYIR BZHIN NA. DOR NA, to put it briefly, there are two kinds of refining.

Purifying. Yeah, what are they? Well, you can refine or you can purify.

You can purify yourself of, by the way, I really object when they say purify your obstacles. You don't purify negativities. You purify yourself of negativities.

You see what I mean? Otherwise, you have pure negativities going on. No, and every translator says it that way in the world, and it's very irritating.

Anyway, the whole thing, japa number dhagpa. What's that? The purifying yourself of what?

Purify yourself of obstacles for mental afflictions. Yeah, or that relate to mental afflictions. You have to be careful.

When it says pa, you cannot say mental afflictions. You got to say relating to mental afflictions, okay? And then it says sheja japa.

Purify yourself of obstacles too. Yeah, and I'm going to ask you a question that will help you through this section. If you happen to do the first kind of purification, if you purify yourself of your negative emotion obstacles, what do you reach?

Nirvana. A lower nirvana, which in the three tracks relates to? Lower two buddhas.

Lower tracks. It's all tying together. It's all tying together, okay?

If you get rid of your sheja japa... You have reached a higher nirvana. Yeah, you've reached complete alignment on which track?

Bodhisattva. Third track. Third track.

Okay. Please read this last little piece here. Tela.

Tela. Yeah, I shouldn't have cut it there, but he's going to say, when you talk about the Buddha nature of the two lower tracks, that's the one that you purify yourself of your mental affliction obstacles. And then he's going to say, when you talk about the Buddha nature of the third track, the bodhisattva track, that obviously you're trying harder to purify yourself of obstacles to enlightenment.

Okay? So it's going to tie together like that. Now we're ready to go back to...

Well, I mean, I don't want to spend time on it, but DE DAG DE BZHIN THOB PA DANG BYANG SA LTAR SKYE MCHED DRUL GYI KHYAB PA LA SHES PA'I PHYI RO The last sentence that we had read just points out the importance of the six kinds of awareness from life to life. The six kinds of awareness are important in a discussion of Buddha nature because Buddha nature is carried from life to life and the only thing about you which is carried from life to life to have the Buddha nature is your six awarenesses. Okay?

Got it? Because kunshis aren't carried from life to life. Yes, it is.

So, awarenesses aren't the only thing. It's coming up here. It's wisdom awareness.

Okay. DE DAG Mr. Kramer is up. Okay, thanks.

DE LTAR NAM YIN GYI NAM ZHIG LA NES PA'I ZHAG MED KYI SAB YIN TE KUN ZHIG NAM PO YIN PAS KUN ZHIG MA YIN PA DANG This is what I just translated, Geshe-la, my homework. Okay, so let me... DE LTAR NAM YIN GYI NAM ZHIG LA NES PA'I When we talk about this consciousness which has ripened from life to life, the unstained seeds in that consciousness, they are actually the antidote to kunshi.

Okay? What's the nature of an antidote? What does it mean in Buddhism?

If you have the antidote in your mind, then the fang cha, what the antidote... The thing can't appear? Yeah, they can't.

It's like, when they say owls and crows, you can't sit on the same branch at the same time. If you develop unstained seeds in your mind, kunshi has to move out. And there's all kinds of problems with that.

Are you saying there's some kind of super pure seeds that are going to actually destroy kunshi? And where do they stay? Okay?

All right, that's where we're going. Okay, SAGS MED GYI GSAL BA'I KUN SHING YIN PO'I YIN PAS Because they are the antidote that destroys kunshi, they are not themselves kunshi. And if you meditate, if you come to Mixed Nuts class a lot, you will be able to increase your good seeds and decrease your bad seeds.

But then somebody better ask, well, if you increase all your good seeds and it destroys your refrigerator, where the hell are the seeds going to stay? And does that mean kunshi is always so negative that you destroy it as you go? What do you think, Warren?

Do you think kunshi is doomed in the mind of a Dharma practitioner? Seriously. Is that the mind-only school?

No, this is a weird discussion. In the Golden Key, we talk about it. Like, what do you get rid of, remember?

Yeah, by the way, I was checking that today because your book, your famous book, The Golden Key, has a famous discussion of that. Yeah. What did they decide in that discussion?

That when you cut the stream, gun chepa? Wait, you don't cut the stream of your whole mind, you just cut out the negative parts of nyongmo that relate to kunshi. You don't cut out the kunshi altogether.

Yeah, and by the way, I'm going to jump on something. That would be like sending a SWAT team into your mind and instructing them, just shoot the negative stuff, don't shoot the positive stuff. Okay?

Go through my mind, walk through my mind. If you see any kuni, nyongmo, chokyi, chö, if you see any negativities, blast them. If you see any good parts, please leave them alone.

It would be like a goose, what word? It's coming up in your text. Oh, it's, oh, nyong, a goose.

Something, a goose, milk and water separating. Yeah, exactly. That's coming up in your reading tonight if I don't talk too much.

[Speaker 3]
Okay.

[Speaker 1]
Yeah, and it's a SWAT team, sending a SWAT team into your mind. Please don't destroy my basic intelligence. Just get rid of my kunshi.

Okay, here we go. Oh, that's where we are. Ngangpay.

Do you know how much trouble it was to find out that dang, which is one of the most common words in the Tibetan language, was wrong? Dangpa isn't very common though. It was ngang.

It cost me like three more hairs from my head. I was like dang. Yeah, ngangpa means a goose.

Yeah, or a duck. Okay, go ahead, please read. And Dr. Kramer, you're still not off the hook. Okay. NGES GYUR TE GUS SUNG YONG DRUNG GYUR BA YIN TE Nice, okay. So the ngangpa is the subject of the sentence because he has an instrumental on him.

Those ngangpas, those gooses, they come up to a glass full of oma and chuh. Water, I mean, yeah, a glass of milk and water. Yeah, and the milk and the water, this is tricky, THA DE DU MI MIK PA are not separate objects.

[Speaker 3]
They don't even appear to be.

[Speaker 1]
No one could tell them apart. THA DE DU MI MIK PA here means... Oh yeah, you can't see the difference.

Yeah, you cannot see the difference, nice. What's the famous MI MIK PA in the mantras? MI MI TSE WE MI MI TSE WE Yeah, and real...

What's a real boo in Tibetan medicine? A pill. Yeah, a pill.

And then RIL GYI means... RIL GYI is an adverb that means... Viral?

In its entirety. RIL GYI, in its entirety. Okay.

So the oma, RIL GYI LEN LANG. The oma is completely encompassing or something? The goose will lemba the oma.

Oh, the goose will only take the milk? Yeah, he'll suck out every drop of the milk and chew a cell. And leave clear water?

This cell means he'll leave it, okay? Oh, really? He'll leave the water, okay?

He'll suck out the milk, every drop of the milk. I would say every drop or something. And then he'll just leave the water, okay?

RIL GYI DANG BRAL BA In that fashion? Yeah, just like that. SA BANGS KYANG Only seeds.

No, seeds also do the same thing. Oh, BANGS KYANG with the seeds also. Yeah.

You cannot THA DE'I DU DMIGS PA the SA BANGS from the KUN ZHI in the same way that you cannot THA DE'I DU DMIGS PA the milk from the water. You cannot... it is not discernibly separate.

Yeah, you could not discern any separation between what and what? Potentials and foundation consciousness. Yeah, the seeds and the consciousness in which they lie.

It's just they're mixed together like milk and water. You cannot see any distinction. But, KYANG, but, those bad guy seeds, KUN NAS NYON MONGS KYIS SA MAN Those seeds for the afflicted part of life are DRIB PA-ed by wisdom.

Or by sight, I'm sorry. They are DRIB PA-ed by going to Mixed Nuts class, TUSAMGONG. The bad seeds are DRIB PA-ed.

They're blocked. Yeah, you have to be careful here, because it's not that the bad seeds are blocking you, it's that you're freaking their ass. You're blocking the bad seeds.

I get the blocked, I was just pausing because... Is there a referent that's saying it's the TUSAMGONG? Because it doesn't say it in this chapter.

It's just mentioned 38 times before we got here. Fine. I'm kidding.

Okay, so, the KUN NAS NYON MONGS KYIS SA MAN's get dripped. And what happens to the NAM BYANG CHOG KYI? SA MAN's understood.

Understood SA MAN here. Understood SA MAN here. Well, CHOG basically means SA MAN in this case, right?

Well, the good side. The good side seeds are DGE'I YIN PA as a verb. They are developed to spread.

They're spread about, proliferated. Yeah, and GNAD GYUR is a very exotic idiom. It's read as a single word.

GNAD GYUR. You don't say GNAD GYUR. GNAD GYUR.

GNAD GYUR means it's a synonym for transform. It doesn't have to do with staying or anything like that. GNAD GYUR means to transform.

It's an idiom. And you got to know it or you can't understand this sentence. GNAD GYUR.

So, there's a GNAD GYUR going on. Two things are happening. Two things are GNAD GYUR-ing.

What's happening, Warren? The presence of going to class... The presence of going to class is proliferating the good side of life.

Yes. That, in effect, is blocking the baddie side of life. And somehow it's like a goose coming into your kunshi and drinking all the tasty seeds and leaving all the crappy seeds.

You see what I mean? Isn't that cool? You got the image?

It's very Tibetan. It sucks the good seeds and it leaves the bad seeds. Somehow, going to mixed nuts class sucks all the good seeds out of your brain in a good way.

And then... It's like a goose. And it destroys all the bad seeds.

It's really weird. Somehow, the act of going to class can distinguish between the two. It's like a duck or a goose.

In time, when you drip out your bad sabbans and you drip out your good sabbans, you will KUSUM LUNDUGYUR. You will achieve the three bodies. You will achieve the three bodies.

Is it significant that he mentioned three bodies here? Yes. Why?

Why didn't he say, by the way, there's two bodies, three bodies, and four bodies. There's three presentations. Isn't there five bodies too, Geshe-la?

I know. That's what happens when you kill half the mixed nuts. Okay, KUSUM LUNDUGYUR.

KUSUM, the three bodies in this case... Why do you think he mentioned the three bodies? I don't know.

I mean, we're in the middle of a discussion about how can the Buddha nature be developed because it's unchanging, and how can something that is developed, how can it go along to affect something that's changing, and how each of them are the basis, each of those natures are the basis for a specific body, and then our opponent said, well, there's three bodies. Good, good. Now you're finally getting to the point.

He said, well, there's three bodies, so there must be... So there must be three types of natures. Yeah, and we gave him this long answer, and we said, and if you understand my answer, you'll be able to achieve your three bodies.

Those three bodies that you were so worried about. In this paragraph, he proves that two Buddha natures create the three bodies. He's poking fun at the guy.

Got it? All right. All we need is a goose.

[Speaker 3]
Yeah.

[Speaker 1]
All right. Tencent Dubai. Okay.

Geshe-la, I translated this section to the best of my ability. I didn't know how to number it, though, because it's such a long quote. I would number each paragraph separately, so I put 382 on the first one.

Okay, I kind of did that, but I can go back and change. You got to keep in mind, okay? By the way, the Bible used to have no numbers.

And a preacher in early United States time, a horse preacher, he went by horse from house to house, he put numbers in the Bible. And they're so useful. You know, when I drive home, I always listen to the preachers.

It's really fun. Matthew 3.48 says... My idea is, the more numbers you put in your text, the easier it's going to be later for people to reference it.

I'm of the point of view of, if it's a long quotation, which this is, if it's a two-page quotation, a citation from another scripture, I would overnumber it. Because, you know, it's to help your students in the future. You can say, God, that was covered in 382, you stupids.

And they got to go look at it. Okay, anyway, that's my opinion. Okay, now this is a huge quotation here.

Look how far it goes. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14. Fourteen paragraphs, quotation, quoted directly.

By whom? Master Sangha? Tsongkhapa, right?

Well, Tsongkhapa is quoting Master Sangha. Okay, please start, Wern. Oh, I think Venerable Utpa wanted to check in.

She wrote me a special... I'm kidding. Okay.

Okay. Okay. MENA MI RUNG is a SING KWAN NUNG.

What does that mean? It's not... You couldn't do without it.

You couldn't do without it. You can say an absolute necessity. You couldn't do without it.

Something is a complete necessity. Some kind of JIG RTEN LAS BDE PA'I RNAM PAR BYANG BA. Some kind of...

Yeah, go ahead. Some kind of purity that is beyond the world. Yeah, some kind of ultimate purification, which is beyond the world, transcends the world.

And, SAR BYED THAMS CAD PA'I RNAM PAR MIN PA, a place where all seeds can... what? Ripen.

Yeah, there must be some kind of NAM PAR BSHAD PA. There must be some part of your mind which can be ultimately transformed into enlightenment. And it must also be a part of your mind which can be affected by the ripening of karma, which means it's not functionary.

It's not unchanging nature. It can be affected by seeds. There must be.

MED NA MI RUNG If you say, I don't have a part of my mind like that, it has to be wrong. Because you also asked me to come to Mixed Nuts class. If I'm hopeless and unchangeable, why should I come to Mixed Nuts class?

Okay. But the kind of unchangeable you are is a Buddha, so it's okay. No, it's okay.

Okay. And why would it be crazy not to have a part of your mind which can be affected by coming to class? And here's the punchline.

DE LA THUB PA'I PA'I PHYAG GIS By the seeds, by the potentials from listening to class. The seeds of coming to class could never embrace the potentials of coming to class. The deep potentials created by coming to class could never embrace your seeds.

They could never help the seeds in your mind grow. Okay. Alright.

Is that okay? If there wasn't a part of your mind which is changeable, then the influence of coming to class could never affect the seeds in your mind. Alright.

By the way, I marked here what I believe is the beginning of a kachik and he did not mark it. And he does that a couple of times in this quotation. Just for your...

Try to sound wrong in the next paragraph. Sugeng. That won't be hard.

Okay. Try to do something wrong so Sugeng can correct you. Okay Sugeng, I will make one error.

Hello. Good job. Good job.

So Shana. Yeah, I'm gonna play with, I'm not sure it's right. When I'm not sure it's right, I put swan.

Okay. Hold on, I have to help my dog. Okay.

Do you think it's the pet of the dog? No, it's trapped in someone's room.

[Speaker 3]
That's what I heard.

[Speaker 1]
Sorry.

[Speaker 3]
Everyone's gotta pet the dog sometimes.

[Speaker 1]
Yeah. This is fun and all, but. You can continue, I'm here.

I think he said if we could understand him better, he would stay. All right, Kelte Svabhadra. Tham chepa nam bar mi mi nam she.

What did I put there? What did I add there? Maybe he's, I believe he's referring to kunshi with different words.

Tham che means kun. And this shepa is the shepa. If the consciousness in which all of the sabans ripen.

Okay, does that sound like kunshi? Yeah. If the consciousness in which all our seeds ripen.

Okay. If that's a cause of being nyomongpa, being messed up. Kleshik.

If the kunshi is responsible for all the bad thoughts you have all day. Whoa. What is it?

What is he talking about? Of course it is. Well, it's responsible for everything, I guess.

Well, in this section, he's kind of saying the kunshi is a bad guy. I know, but he's like, isn't he equivocating it with nuni? Oh, that's true.

You got me. Okay, anyway, let's keep going. What's the antidote to that?

DE NYON PO The antidote to that messed up state of mind is a BYIS BSTAN LAS BDE BA'I SEMS KYI SSA BA Okay. A seed that is of a mind state beyond the world, world, world. Yeah, some super good seed.

Some super good seed. JI LTAR RUNG Okay. If the cause of all our problems is somehow kunshi, is the state of mind in which all the seeds lie, then how can going to class and having enlightened thoughts be cut more into the glass?

How could it ever act as, how could it ever act as its antidote? Okay. And then we say, well, what's your problem?

What's the problem? Because BYIS BSTAN LAS BDE BA'I SEMS NI MA BDE PA Because seeds that are beyond, a mind state for seeds that are beyond the world cannot be mixed? Yeah.

The mind state, which is beyond the world, cannot ever be admixed. Solid? Yeah, with negativities.

It's pure. Yeah. MA BDE PA DE BA'I NA DE'I BAG CHAGS NI MED PA NYID DO It shouldn't have any...

By the way, MA BDE PA here means unchangeable, okay? Unaffectable. Untouchable, yeah, unaffectable.

Unaffectable. So how can you talk about its seeds? Seeds are the ultimate changing thing.

How can they stay in a mind which is unchangeable? Okay. MA BDE PA BAG CHAGS DE MED NA SA BON DE GANG LAS BYUNG MA If the pure seeds in your mind are not coming from mental imprints, let's say, if the pure seeds in your mind are not coming from mental imprints from the kung qi, then you better tell us GANG LAS BYUNG.

From whenceforth do they come? Yeah. Yeah, if those seeds, basically, if those seeds aren't staying in the kung qi, and there's some kind of antidote for the kung qi, and the thing that's not in the kung qi is unchanging, well, where are these seeds going to stay?

Okay, all right. So I'm going to provisionally, which you have to do sometimes when you're a translator, let's say imprint for BAG CHAGS, and let's say seed for SA BON, okay? Because here's a place in scripture where they are distinguished from each other.

You cannot use seed for both of them. Once you hit this, once you hit one sentence like this in a book, in the whole book, you have to use two different words. Okay, you can call them seeds.

Now you can't say anymore, the seeds stay in the kung qi. You got to say the imprints stay in the kung qi, okay? We've been calling them potentials since Golden Key.

Yeah, that's okay. Potentials is okay.

[Speaker 2]
Is that Vassana Sanskrit or not?

[Speaker 1]
They don't get into it, but- It's not the synonym. No, okay. All right, here we go.

It's like three minutes gone. You thank God, I've been stalling. You did more than a paragraph and a quarter though.

Yeah, I broke my commitment. That's okay. Next time I'll give you a quarter paragraph.

Seiji, you're checking him. Please criticize him on my behalf. GYUD DU YIN GYI GZHIN DU NAM PAR THAG PA'I RGYUD DUN PA'I THUB PA'I BHAG CHAGS KYI SA BON LAS THEN SBYONG Yeah.

Yeah, RGYUD DUN is a tough word, okay? RGYUD DUN GYI BDE PO When you talk about the different kinds of results in the Abhidharma second chapter at the end, which we already talked about actually, RGYUD DUN means there's a similarity between the seed and its result. So RGYUD DUN is a classification of results, which means the result resembles its cause.

Now, here, the thing whose result resembles it is GZHUGS KYI YIN The realm of is, is, is. Yeah, emptiness, okay? RANG BZHIN MED RIGS Now in one sentence, somebody has referred to the unchangeable Buddha nature as being consistent with its result.

Uh-oh. It's to me, I'm like, what? What?

And what triggers its result? THUB PA'I BHAG CHAGS Seeds for listening, going to mixed nuts class. Yeah, going to mixed nuts class creates a change in an unchanging thing, which creates a result, which is similar to the cause of the unchanging thing.

Which cannot be mixed. Yeah, and whose opinion here? Master Asanga.

Only Arya Asanga. It's Asanga's answer to the question posed by the other guy. The other guy says, like basically, if your good seeds are going to kill your kunshi, then where do those seeds come from?

And he says, oh, well, that's no problem. They pop out of emptiness in your Buddha nature. Pop out, get it.

Okay? No more stalling, again. We have another minute.

Okay, let's do this. The next one's easy. Come on, go ahead, go ahead.

THUB PA'I BHAG CHAGS GANG YIN PA DE YANG PHYI KUN ZHIG NAM PAR ZHIG PA PE NGO NYE YIN NAM ON TE MA YIN KEL TE KUN ZHIG NAM PAR ZHIG PA ZHIG PE NGO NYE YIN NA NYI CHI THAR DE YI NGEN PHOY SABAN THU RUNG CHI TE TE YI NGO NYE MA YIN NA NYI TE NA THUB PA'I BHAG CHAGS GANG YIN SABAN TE YI ME CHI ZHIG YIN PAR TA SHEN NA Yeah, so the whole thing is a khachig. We better put khachig at the beginning. So we, at least here, and maybe earlier, we can say khachig.

And he says, THUB PA'I BHAG CHAGS GANG YIN PA DE The imprint, I'm just going to use imprint for now. The imprint that is made in your mind by going to Mixed Nuts class, is that consist of, is that a part and parcel with kun-chi? The seed that you get in your mind, the imprint that you get in your mind from coming to Mixed Nuts class, does that become part of the kun-chi?

Yeah. He says, and by the way, remember that kun-chi refers to seeds which haven't ripened yet in the refrigerator? RETEN And the skin of the refrigerator, which is the seeds in the refrigerator that are already ripened.

RETEN Yeah, okay, NYID YIN NAM UN TE MA YIN If not, okay? If not, GAL TE KUN ZHIG NAM PAR ZHIG PA'I NGO BA NYID YIN NA If the seeds you get from going to Mixed Nuts class become part of the kun-chi, CI LTAR TE NYIN PA'I SA BON DUR RUNG then how can they be seeds which are the antidote for the kun-chi? Okay.

And I'm going to read before I forget, which is a good thing. KUN ZHIG NYIN Okay. All right.

How the hell can they be antidote for the kun-chi if they live in the kun-chi? Then when they ripen, they destroy the thing they're in with, I don't know. CI LTAR TE NYIN PA'I SA BON DUR RUNG What's that?

But if everything lives in the kun-chi and you're trying to destroy the kun-chi, how can you destroy the kun-chi by making the kun-chi? CI LTAR TE NYIN PA'I SA BON DUR RUNG CI LTAR TE NYIN PA'I SA BON DUR RUNG And then he says, if you say the seeds from going to Mixed Nuts class never were a part of the kun-chi, then DE NA THOB PA'I PA'A PHYAG GYIS SA BON DUR NI GZHI ZHIG YIN PA LTAR Then how can there be any seeds which going to Mixed Nuts class creates if they don't have any place to stay? Let's put it that way, to put it that way.

That's the other guy talking. Not bad, right? That's a question that I would have asked also.

Somebody is putting forth the seeds you get from going to Mixed Nuts class as the goose which sucks the good part out and leaves the bad stuff. And then we're like, well, where's the goose stay? Yeah, he sucks out his own house.

I don't get it. So kun-chi is not a fridge, it's a barn. Now we're figuring it out.

Had a feeling all along. Okay. If you would have said that two years ago, he wouldn't have been confused on it.

Thanks, Dan. I've got that now where I'm just going to make a prediction. That comes from a book that you were reading to your girls at night, okay?

The Goose That Laid the Golden Creek. Yeah, the Goose That Laid the Golden. Propensity for Buddha Nature.

All right, handsome. How much time we got, Nick? One minute, but let's take five.

Thank you. Let's take three. We'll run this class over to five and then we'll run over to the next class.

[Speaker 2]
Okay, okay. Thank you, Krishna.

[Speaker 1]
I have one more thing to say. Hang on. Here we go.