Вордсмит — Книга 2: Трудные места школы «Ум только», занятие 45

[Speaker 1]
Okay, sorry, I have a rowdy group here tonight. I guess they've been drinking too much lemonade or something. Okay, cool.

All right. I'm not going to show us your baby. I mean, you don't have a baby.

One sec. That's why God gave you legs. All right, all right, go ahead.

How's black begging by the way. 20 bucks if we can see the baby. Just kidding.

She's busy but maybe in like 20 minutes. We made an appointment. Go ahead.

Okay. Question one, what do listening contemplating and meditating do in terms of the seeds for enlightenment, what is the Tibetan term for for this foot is the Tibetan for this term. They supercharge them.

It's kind of like that pretty close. Wake them up, I guess. Yeah, you're much closer.

It's a very, very unusual verb here. Right. Pretty unusual it's used on the wheel of life, Nick or whoever else wants to answer.

Oh yeah it's a trigger it's a. Yeah, yeah. I'm sorry.

Disembodied triggers. What you say Oscar transform. No.

That's a different part of what you say. Sorry, arms. Yeah, that's true.

And what's the Tibetan. Wait, are you offering money isn't it top like something like top.

[Speaker 2]
Yeah.

[Speaker 1]
Yep. Good. Okay, nice.

Well done. Everybody's set up. Set up nice Nick.

Perfect. Okay. All right, here we go.

Three answers I guess. Yep. What was the metaphor given involving waterfowl, and how does it relate to our topic.

What is the Tibetan for said foul. I think it was number. Not number.

For the was that foul goose. Yeah, sorry, I think it can be dunked to number nine was definitely a duck. Yeah.

Nick number. Number. Number.

So what does anybody remember the metaphor you can separate them water from milk. Yep. So if, if they're mixed together they're able to separate them from each other.

And he's saying in this case that within the country. It would, it's like a duck could come and pull out the separate the good seeds from the rest of the, it would be like how a duck separates milk from water, separate the good seeds from the rest of the country. It's like a very fancy brain operation.

Yeah, that's all. That's it. Yeah.

And then you become a Buddha. All right. A Buddhist duck.

Nick you must have had a nap or you went surfing. I wish. Okay, there's a bonus question.

Whoa, you get double zero. Let me. Why, no, that's why is this word.

Why would this word, often be misspelled in our data. Yeah, because means Buddhist. That's a good question.

That's a great question. Oh, because time now look alike and down, but would be no. Yeah.

Even deeper. Yeah, the fact that the letter and the letter often looks similar when carbs and then make the word look like the much more common word Tom. Yeah, and by the way using AOL superior search programs, you could.

I could right now, give you the statistical comparison, because the duck word is relatively rare, and the word that looks just like it is very common. So while word continues, just so I don't interrupt you. I'm going to do that statistical account.

I just started it. Do you want to finish it or are you going to let grandpa do it in his own slow way. You do it then I can just finish the homework.

You finish your homework. All right, I'm working on it. Cool.

Okay. According to Aria Asanga in the summary of the greater way. What is it that the seeds for enlightenment resonates with resonate with, um, what is the Tibetan for the word resonate.

It doesn't have to be the word resonate but that's where we picked for this section we've used it a couple times. In this part. 1692.

Quiet. Yes. That's how you get me quiet in here.

The way. That's why I'm making the homework easier. Made it a little harder.

I mean, besides listening contemplation and That's what arms the seats now we're, we're talking about the changing side of things, right, you talk about the kitchen word kitchen is the is the Tibetan word. Yep. What and what does it resonate with.

What are the seeds resonating who tuning with the results. No, not quite, but you're the unchangeable Buddha nature is consistent with its result. I think that's an earlier section.

Oh, we're a little down from there. Emptiness, you're close. It was a small part but I was trying to find more novel parts of the text because a lot of the vocab and information is very similar to prior classes.

So I'll just tell you the room is or empty. Yeah. Yeah, nice.

Nice. By the way, I have the statistics for you. I'll put 1692.

Great. Well serious is going to tell you. Yeah, you're right.

Congress take your symbol right. Yep. First one.

One 1692. Yeah. Remember, okay.

The one darkest one. And 92. And Tom.

319,440. Okay, yeah. Divide one by the other.

Yeah. But that's Tom Tom pa right. Yeah, that's true.

Okay, Tom, which can be. There's the real brains in the family.

[Speaker 3]
Yay.

[Speaker 1]
Yeah, you guys stop sharing the screen where I'm going to show Emily. Emily, you want to see Sushumna. Yeah, there you go.

Hey Rosa, we can get that headpiece for a luxury. Baby. Sushumna.

Sushumna. Can you say Sushumna. Where's Allison though.

Congratulations. Congratulations. I don't know.

I didn't.

[Speaker 2]
Hey.

[Speaker 1]
I got a present for you.

[Speaker 2]
Hi, Allison.

[Speaker 1]
Hi, Alex. This is auntie. I'm really far away.

[Speaker 2]
Oh, she misses you.

[Speaker 1]
For your Tesla.

[Speaker 2]
Michael.

[Speaker 1]
She just said, where's my present. Okay. Don't cut into where it's time.

That's the best way to get.

[Speaker 2]
Yeah.

[Speaker 1]
Oh, my God. Half of a half of a. Okay.

Go word. They're making me suffer. They put mom next to me.

Go. Oh, I'm no word. Are you muted.

Yeah, I did the next paragraph. Okay, go for it. Okay.

What are the seeds for a Buddhist enlightenment. Yeah. Yeah, this is a tough idea.

I believe what it's talking about is. I think the chunk troop here is kind of. The Buddha nature.

Mary. Because otherwise there's no reason why he should be here. I think he's talking about the enlightened potential.

Meaning the natural Buddha nature. The one that is inborn. So, there's two kinds of Buddha nature according to Word's text.

Word, you want to describe your text? Because we got these ALL nerds in here and they don't know anything about your book. Sure.

I'm doing a text by Jason Coppa. Founder of this lineage who wrote about the mind only school. And about 1400 ish.

So, you know, 600 odd years ago. And he wrote a poem about it and it was a very difficult poem and so difficult. He had to write a auto commentary.

He wrote his own book about his own book. And he explains the hardest parts of the mind only school. And the section we're on is a section which is talking about.

What is the. What is the. It's all about seeds in the country.

And now it's talking about what we're calling natures or nature which we have which is unchanging. Which is also often called Buddha nature. Meaning the fact that our minds are empty are the things that we keep with us even until we become a Buddha.

And therefore that's our Buddha nature. Especially during homeworks the mind is empty. And then another kind of nature for basically the good stuff we do.

So how does the good stuff we do, especially coming to mixed nuts class. Equal us becoming Buddhas faster. Hopefully very much faster.

And those seeds are like changing seeds or getting your earache or those seeds that are developable. The point of phrase term. And yeah.

And so we're we're talking about how it's possible that changing thing could affect an unchanging thing, etc. Yeah, good. So the idea in the mind only school is that you have two Buddha natures.

One is your emptiness. So since you are coming from your seeds, you can become a Buddha. You are changeable because you are coming from your seeds.

And you're not not coming from your seeds. The fact that you're not not coming from your seeds is your emptiness. So in a way your emptiness protects you.

It makes you changeable. But then let's say that's one Buddha nature that you have. That's an unchanging lack of no seeds.

And it never changes. It never modifies. It's an absence.

We call it a simple absence. Simple absences don't change. If simple absences change one percent, then the mouse is in the kitchen.

Okay? But there's this idea that you can develop that potential further. Even though it's unchangeable, you can develop it by going to class.

He specifically mentions going to class here, which in Tibetan is called PHRAD PA Listening, SPRUL TE in Sanskrit. So what it says here, I want you to take it there. SANGS RGYAS RNAMS KYI BYANG CHUB LA BSTAN NAS Depending on the enlightened nature of the Buddhists, then the THOD PA'I BAG CHAGS has a chance to do something.

You see what I mean? Going to class has a chance to do something because of the unchangeable nature that you possess. Even though it cannot be changed.

So it has a function. The emptiness makes space for classroom time to affect you. The emptiness makes space for the classroom seats to bring you to enlightenment.

Making space, as far as I remember in any Buddhist school, is not considered doing something. It's just there. It just allows things to happen.

It doesn't do anything. I mean, I think you can make a good argument that it is doing something, but that's another... THOD PA'I BAG CHAGS SU RGYUR PA GANG YIN PA DE NAS GANG LA SBYUG PA STE The place that is being affected by those BAG CHAGS, NAS GANG LA SBYUG it is coexisting, LHAN CIG BDOD, with emptiness, with the other Buddha nature.

I think this sentence is talking about the coexistence of the two Buddha natures. The second one is affecting the first one. LHAN CIG BDOD means they live together.

They coexist. GYIS RNAM PAR MED PA'I RNAM PAR BSHAD PA LA SBYUG STE Then the good seeds affect your consciousness. He didn't say KUN ZHIG RNAM PAR BSHAD PA By the way, in the next and last line, he didn't say the action of coming to class, etc.

What's the other two parts? Sambha and Gompa. And meditation.

He says those are furthered, those seeds are furthered by going to class. Now the question is, those good seeds, where do they stay? Do they stay in the KUN ZHIG?

Anyway, in your mind, it seems like these two kinds of seeds are staying in your mind like NANG PA, like milk and water. Our job is to suck out the milk and leave the water. The milk is the good seeds, and the water is the bad seeds.

Cool? By the way, Emma, we make the place cold so people can't fall asleep. We actually determine the temperature.

It's 23 centigrade. Okay. Warren, you got more for me?

That's the only paragraph. Okay, good. Let's go to your text.

Yay! It's really nice to have your baby in the class, by the way. Congratulations.

Oh, Veronica had a baby two nights ago. A grand baby. Don't get excited.

Don't get excited. Oh, wow. Don't tell her I said that.

Okay, go, Warren. Translate. Translate.

Oh, that is not foundation conscious, because those are seeds that are counterintuitive. The only word that you've got to translate here is DE'I. DE'I.

My those is supposed to be TE. That would be DE'I. Okay.

Because they have counterintuitive? Don't cry, Warren. I'll give you some money.

DE'I NYAN PO means those seeds are the antidote for... it. Okay, got it?

Those good seeds that you plant by coming to class frequently are not part of your storehouse consciousness. In fact, they are the NYAN PO for that. What's that?

They remove your storehouse consciousness. They get rid of your... They get rid of your capacity to store dirty good seeds and bad seeds.

Wow. Just come into class. Cool.

Yeah, you got this fight shaping up between Shruti coming to class and the storehouse consciousness itself, which we haven't explored yet. We haven't had this kind of discussion. By the way, Warren, when do you lose your storehouse consciousness according to Tsongkhapa's own text?

Never. Come on. You don't lose the whole thing ever.

Never? No. I mean, that was our whole...

I mean, we can double check. That's the whole thing, the golden key. When you reach diamond-like meditation or you reach nirvana on a lower path, you don't...

Breathe. Yeah. You don't lose your foundation consciousness.

You only lose the part that connects with the new me that creates the identification. I'm not sure, but let's check your other... He finished another book.

We started this book six years ago, and we got... Then we realized it was hopeless, and we actually switched books to an easier explanation of the same book. Then we finished it, and we printed it, and it's published, and it's great.

It's the best mind-only book, I think, ever printed. But now we're working on the harder one. Okay.

All right, please read. This is the easy part. It's so easy, it's almost embarrassing.

Okay. Okay. You don't need me to translate this.

You want to read your translation? Sure. I can just...

Okay. Just gloss it. Okay.

Thank you. Those small bok choks are the basis for middle-sized bok choks. Good.

What's a bok chok? We got people in the room here who are not regulars in the class. Well, I mean, we just had it in one of Upala's classes, and should it be impression or imprint?

Here we use potential because we have to make some kind of distinction between another word, which can mean seed, which is sabin. So potential meaning, I don't know, that thing on the second link on the Wheel of Life, perhaps? Like the seed before it becomes a seed?

Okay. Something like that. So the potentials, which are middling or middle-sized, are the basis for and become the bigger ones.

And that is because you came to class, thought about class, and meditated on class many times. Good, nice. So I think we can say that it's a...

What do you call that? Exponential seed planting. Coming to class is...

He's describing here as exponential seed planting. Yeah, and you can see what's happened in this room in the last six years. The first year Joel was here, it was kind of rough.

And... Day, law, back, checks, shown. And then...

It has built on itself. And it's... We say it's taken on an energy of its own.

Okay, good. Keep going. Excuse me.

Sorry. Okay. Please read.

Who do you want to check you? I don't know. Let me look at the participants.

Discipline? Oh, he's... I'm sorry.

He's backing up what he said with another quotation. Right? Where is the quoting from?

It's a huge quotation, right? Where is this quotation from? Summary of the greater way.

Yeah, good. Okay. Sorry.

I got a piece of raspberry. Okay. Paul, do you want to check me?

Okay. Paul.

[Speaker 2]
Yay, I'm here.

[Speaker 1]
Hey, here she comes. Paul, you shouldn't check me. You should read.

That's a bit better.

[Speaker 2]
Okay, okay. Let's see if I remember. It's a string.

Yeah, keep going. ... ...

Yay!

[Speaker 1]
Nice, mom.

[Speaker 2]
Thank you.

[Speaker 1]
Show us your baby at the end of class, by the way, okay?

[Speaker 2]
He's a sleepy baby.

[Speaker 1]
Yeah, okay. That's why you're in class. Okay.

Okay, word. DE LA THOB PA'I BAG CHAGS The Bag Chaks that come from listening, the small ones. The karmic impressions in your mind that come from attending class.

The smaller ones. The middle ones and the big ones. Yeah.

This is a difficult expression and I just understood it for the first time. THEG PA means to what? It means to further.

Yeah, or to increase. This is cool. The seeds that come from coming to class go from big to medium.

Then they go from small to medium. And then medium to big. And finally they increase.

DO, I'm going to read it as a Daini grammar case. Yeah, as? Yeah, finally they increase to the point where they are sabbans for chukku.

They are the seeds for the dharmakaya, the truth body of the Buddha. And what can we say about the dharmakaya? Is it changing or unchanging?

Well, there's two parts. One is changing and one is unchanging. When you have two parts in a Buddhist entity and one is changing and one is unchanging, what does it become?

Unchanging. Everyone knows that. Okay.

So why does your book say seeds are unchanging themes? I still don't know. That's your book, not my book.

Okay, yeah. I mean, he's exaggerating, I think. But it's a very profound exaggeration.

He says, coming to class turns into your Buddha body. That's pretty cool. Okay.

Why don't you get free food? By the way, we are sharing our food tonight with our guests, right? Can I say?

We'll see. But I'm just encouraging everybody. Okay.

KUN ZHIG RNAM PAR BSHAD PA'I NYAN PO YIN Those seeds... Themes is counteragents. Yeah, they act against the storehouse consciousness.

Coming to class decreases your storehouse consciousness. And this is riffing off what we were talking about in Venerable Upala's class as well, which is like the KUN ZHIG is a bad thing. Yeah, we're starting to hear that, aren't we?

And then... But these good seeds are DIL PA by KUN ZHIG RNAM PAR BSHAD PA'I NGO NI MA YIN PAS They are gathered by the essence? Yeah, they are taken in by an entity which is...

Essentially the KUN ZHIG? MA YIN Essentially not the KUN ZHIG? Okay, good, good.

Yeah, you should be asking Grandpa, hey, if those seeds from coming to class work against the storehouse consciousness, where do they stay? If there's no refrigerator in your mind, where do they stay? And he says, I know you're going to ask this question.

They are subsumed by a part of your being which is not part of KUN ZHIG. What? So this is the question...

Rather he says, they are subsumed by a part of you which is not of the nature of KUN ZHIG. Right, and this is what... Now he seems to be positing a ninth consciousness or...

The seeds can stay in the KUN ZHIG or in this other place. Yeah, this other unclear place. Okay.

Mr. Ward, you got to pick on somebody new. All right. Let's look at the list.

Good job, by the way, Pao, you did really good. Yeah, you did a great job, Pao, I have to say. Maybe having a baby helps your pronunciation.

You got to look into this further. I will pick... PG Suzy.

[Speaker 2]
Yeah.

[Speaker 1]
Hi.

[Speaker 2]
Good evening.

[Speaker 1]
Okay. Good morning.

[Speaker 2]
It's morning in China. Yeah.

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

[Speaker 2]
So... Okay. Okay.

[Speaker 1]
Don't be shy. Nobody's checking. Except everyone.

[Speaker 2]
It's me, right? ZHIG? Yep.

[Speaker 1]
Okay.

[Speaker 2]
ZHIG. Ben? Yep.

Hey. Ha? Yep.

Ying?

[Speaker 1]
Yep. Hi.

[Speaker 2]
Young?

[Speaker 1]
No. Ka? Kayata.

[Speaker 2]
Kayata? Okay. Kao?

Kao.

[Speaker 1]
Jiang? Yeah.

[Speaker 2]
Jiang. Okay. De?

[Speaker 1]
ZHIG. ZHIG. ZHIG.

[Speaker 2]
ZHIG. ZHIG. ZHIG.

ZHIG. Okay.

[Speaker 1]
Les? Le.

[Speaker 2]
Le. Le.

[Speaker 1]
Ta. Le... Ta?

Le dep? Le nap? Le napai?

[Speaker 2]
Le napai tu? Yep. He?

Yep. Ying? Hey.

You remembered, woo-hoo. She? Do?

Nam? Nam? Nam?

Nam? Nam? Nam?

Nam? Nam? Nam?

Nam? Nam? Nam?

Nam? Nam? Nam?

Nam? Nam? Nam?

Nam? Nam? Nam?

[Speaker 1]
Nam? Nam?

[Speaker 2]
Nam? Nam? Nam?

Nam? Nam? Nam?

Nam?

[Speaker 1]
Nam? Nam? Nam?

Nam? Nam? Nam?

Nam?

[Speaker 2]
N, I,ver, ... You've got NCAT particular. One by one, and the same.

Okay, say, uh, uh, king. Yeah. Okay.

This one is, uh, yeah, this one, you.

[Speaker 1]
Uh huh. Uh huh. Yeah, two.

Two. Keep that. In your world.

Your world. Your world. Yay.

Yay. Thank you. Hey, you guys, just you mixed nuts who think you're such veterans, this is exactly how you sounded in the first year.

Okay. Okay, I'm just telling you. Now, those THOD PA'I BAG CHAGS, GCIG BSTAN PA YIN GYANG, Are also worldly things?

Yeah, the seeds you get in class are worldly things. They're sansara, they're part of sansara. They are part of sansara.

But they are very conducive to what? GCIG BSTAN LAS BDE PA'I PHYOD KYI YIN They are very conducive or resonating with the pure side of life, which is emptiness or things that are beyond the world. Yeah, which is beyond the world.

So are the good seeds that you get from coming to class, are they in a sense impure? And we say, yes, they're part of sansara, they were collected in sansara, for example. Well, but they are very friendly to the ultimate nature that you have.

They are very good, they get along very well with your ultimate nature. Therefore, we call them GCIG BSTAN LAS BDE PA'I SEMS RGYI SEMS Seeds which become a mind which is beyond the world? Yeah, and Word, I challenge you, I myself have a doubt about it.

Is he saying that those seeds we can describe as staying in the mind which is beyond the world? Or is he saying these are seeds which turn into your transcendent mind? I think it's kind of like Abhidharma.

It reminds me of Abhidharma, like you have to use things or sakche to get to sakme, kind of. So, I think he's saying like- I think he's talking about cause rather than their location. I think so, that's what I think.

Because that's what he's been talking about this whole time, right? Like, sabzi- No, he's not talking about location. He's like, if you wipe out the storehouse, where are these seeds going to stay?

You see what I mean? Well, previous to this, I should say then, he's saying tu-sam-gong is the thing that causes or, you know, develops the Buddha nature in such a way that you become a Buddha, right? Can you turn the air off for a while?

Even I agree it's too cold. Okay, all right, let's go to the next section. But by the way, we do have this weird coexistence of samsaric seeds and your pure nature.

Somehow the samsaric seeds are affecting your pure nature, okay? Are bringing out your Buddha nature, or something like that. All right.

Geshe-la, it kind of sounds like Tantra at that point too though. In what way? I don't know, like how can you reach some kind of, you know, like the whole concept of reaching like a pure being, if you're so impure, like what's the bridge?

At one point, how could you become pure enough if you were truly impure to then reach some kind of purity? Yeah, that's a nice, that's the whole shebang.

[Speaker 2]
Yeah.

[Speaker 1]
Okay, who's going to read a word? I don't know, let me look at this list again. You pick.

I will shall, let's see. Geshe-la, I'm picking students from the morning class. I know, I hope you are.

Yeah, I want to torture them. And yeah, that's the goal of a teacher. You're so good at it, Ben.

I know, that's why I'm a master. No disagreement here. Okay, oh yeah, P.G. and Michael. Ooh. Michael. Maybe he's scared.

Okay, he's not saying anything, so I'm going to pick someone else. I just answered my question, by the way. Oh, you did?

Yeah, let's see. Catherine, you want to try it? Not translating or anything.

[Speaker 2]
Okay.

[Speaker 1]
Yes. Hi, Catherine. Hi, Catherine.

By the way, Catherine, thank you for translating so well in Japan, in Kyoto. You did a great job.

[Speaker 3]
Thank you. Thank you, Geshe-la.

[Speaker 1]
All right, now you can do a lousy job here. Let's go. Kidding.

Okay, you got the plain word. I'm taking a Mabudo for a break. Okay.

Maybe we just do this one? Nope. Oh, should I start?

Yes, please. Yeah, start now, or we're going to get upset.

[Speaker 3]
He ni jiktei lei pei sema jung?

[Speaker 1]
Jung, yeah.

[Speaker 3]
Zing?

[Speaker 1]
Zing.

[Speaker 3]
Zing.

[Speaker 1]
Zing, no zing.

[Speaker 3]
Zing. Kyung?

[Speaker 2]
Kyung.

[Speaker 3]
Nyung, nyung mo pei kun nei. This one? Chui.

Chui pei. Chui? Gien po tang.

[Speaker 1]
Gien po.

[Speaker 3]
Gien po tang.

[Speaker 1]
Good.

[Speaker 3]
Chui pei. He.

[Speaker 1]
Yeah.

[Speaker 3]
Chui.

[Speaker 1]
Chui pei.

[Speaker 3]
Chui pei. Gien po tang.

[Speaker 1]
Yeah, good.

[Speaker 3]
Nge par jah pei.

[Speaker 1]
Chui pei.

[Speaker 3]
Chui pei.

[Speaker 1]
Yeah. Chui pa.

[Speaker 3]
Oh, excuse me. Chui pa. Chui pa.

[Speaker 1]
Yeah.

[Speaker 3]
Tong chey den par.

[Speaker 1]
Den war.

[Speaker 3]
Oh, den war.

[Speaker 1]
Mm-hmm.

[Speaker 3]
Chey pay gen po yin no.

[Speaker 1]
Oh, that's the parentheses. Go to the B-Y-E.

[Speaker 3]
Oh, chey pay ngen par. Chey pay, chey pay ngen po yin no.

[Speaker 1]
Yay! Nice. I got to look something up.

Oh, this should be changed. Okay, good. By the way, AOL people, when we find a mistake in your database, we do this mark here, the percentage sign.

So we're on page 282 of the spreadsheet. of Word's book. Here's the number of errors so far.

One, two, three, four, five, six, seven. Anyway, you get the point. It's about, it's running about one per page or something like that, which is not terrible, but I mean, it does mean that we will miss an important reference if we're searching for it, because it's misspelled.

So, and this data was put in, we've been going for 35 years. The person who put this in could be long dead, but we should try to take some money out of their brain. Okay.

Just kidding. Anyway, the data is pure, it's extremely pure, but we could do better. Okay.

Okay, we were here, right? Yes, Ken. Okay, DE NI GCIG RTEN LAS BDE PA'I SEMS MA CHUNG DU ZIN KYANG And that answers my question.

What was my question was... Were we talking about cause and effect or were we talking about location? Yeah, were we talking about nice seeds in a new location or are we talking about nice seeds for a future nice mind?

And he says here, he answers my question. GCIG RTEN LAS BDE PA'I SEMS means what? The type of mind that is beyond the world.

Yeah, meaning beyond samsara. A state of mind which is out of samsara, beyond samsara. MA CHUNG DU ZIN KYANG is a very difficult idiom that means even where it has yet to occur.

MA CHUNG DU ZIN KYANG Even where it has yet to occur. So what that means is, let's suppose that going to class plants nice seeds that don't have a place to stay anymore because they are wrecking storehouse consciousness. But they are creating your future Buddha mind.

But even in the time until they have finished creating your Buddha mind, they still do good stuff for you. Going to class seeds still do good stuff for you even before they trigger Buddhahood in your mind. Oh, what kind of good stuff, Warren?

Well, they act as a NYAN PO for your NYAN MONGS. They act as an antidote for your afflictedness. Yeah, and we haven't got to it yet, but the fifth chapter of Stanley's text is about NYAN MONGS, kleshas, negative thoughts.

And there's a synonym, a very specific Abhidharma synonym called KUN NAS SRIPA. What's that mean? KUN CI, say KUN CI.

KUN CI, the things that bind everything up? Yeah, the things that chain you to samsara. They're called chains or something like that.

Okay, KUN CI. So in the Abhidharma, towards the halfway through, they'll start calling, kleshas, they'll start calling them KUN CIs, chains, the chains that bind you to samsara. So what's going on here with those chains, Warren?

They are being counterized. Yeah, even before you become a Buddha, those chains are being chipped off by? By the seeds that come from, to samsara.

Yeah, by the seeds that come from coming to class. By the way, I mean, in my opinion, a translation effort like this has not happened since Gensang, right? 1,400 years, 300 years ago.

And to have it happening in your world and not to visit it, is a kind of insanity. You know, this is one of the only good things happening on this planet, seriously. I'm not kidding.

And not to listen to it when you have the chance. I mean, I'll keep doing it if it's even myself, I'll keep doing it. But I feel like I'm living in an insane asylum.

So anyway, NYON MONGS PA'I KUN CI, it acts as the antidote to your... It already reduces your negativity. And NYON SONG GI DRO BA NYON PO.

And it counteracts trips to the lower realms. It keeps you out of the lower realms. What keeps you out of the lower realms?

Let's repeat it. Coming to class. Yeah, coming to class.

And thinking about what happened in the class and meditating on what you decided happened in the class. All right, NYON PO DANG. NYES PO CHE PA THAMS CAD DANG PA And DANG PA, I have never seen in my life, but I looked it up.

It's here, to go away. So all your NYES PO CHE PAs go away. And all the mistakes you ever made also go away.

Yeah, and it's cute because somebody who carved the tengyur 350 years ago fixed this word wrongly. Which happens. Which is why we don't have Geshes fixing our database, because they will introduce new mistakes.

Don't let anyone touch it except the mixed nuts. Seriously, they will fix things that are not broken, much more than they would fix that are broken. You see what I mean?

So anyway, the tengyur, which is the ultimate correct carving. In fact, the guy who made a lot of mistakes in the tengyur we saw was executed. We should do that in ALL, right Jon?

No, I'm kidding, I'm kidding. Okay, okay, later. Anyway, someone changed the carving in the tengyur, and it's wrong.

But I have to say, the Sanskrit, the translations from Sanskrit into Tibetan are extremely accurate, extremely. Like you might find one mistake out of a hundred thousand letters or something. It's extremely, for supposedly a country with no culture, no written literature, and they were fanatic about being correct and being accurate.

So it's highly accurate. It's much, much easier to read the Tibetan than to struggle with the Sanskrit, which is extremely corrupt. It's much easier to read the Tibetan, and much more accurate.

We still say Sanskrit, we still use it, we still put it in the Medicine Buddha book this month, but it's not that helpful. Nick? One minute, boss.

There you are. Okay, I'm just praising the mixed nuts, Nick. Except for the director.

Okay. DEN PA'I NGAN POR Just kidding. DEN PA'I PHYIR PA'I NYAN PO So he concludes by saying, coming to class, the Seiji platform, coming to class, even before they turn into your Buddha mind, do a lot of good things.

Last thing is, it chases away all your negativities, all your bad deeds. You tend to do less bad deeds if you go to class, because then you're embarrassed in front of the other students, too. That's what keeps me straight in class.

Let's finish this last one for good luck. Next word. SANGS RGYAS THAMS SBYANG CHUB SEMS PA'I THAMS CHES PA'I BYAS SU DON PA'O This CHES PA means to make personal contact with, right?

Yeah, to meet. Yeah. Yeah.

Those seeds, by coming to class, help you to meet Buddhas in the real world, which becomes Vajrayogini, see? Then it becomes Vajrayogini. You meet Vajrayogini.

You live with Vajrayogini, okay? Something like that, okay? Cool.

[Speaker 2]
They're probably hanging out at the class.

[Speaker 1]
Yeah, you never know, they're sneaky Vajrayoginis. I'm not, no, I'm just kidding. Stopped here.

Okay, you guys. And now, Nick, you gotta give us a good break, because we got a big audience here and they are hungry. They're like starting to chew on the furniture and stuff.

Yeah. Not with JB present. JB, I'll never let that happen.

That's true, he bought the furniture. Okay, we'll see you guys at 7.35, Nick. Is that correct?

Yes, sir. 7.35, bye. Thank you, Geshe-la.

Thanks, Word, and everybody. Thanks for giving those Tibetan classes, Word. Yeah.

Yeah, very cool. Reaping the rewards. All right, see you later.

10 minutes.