Вордсмит — Книга 2: Трудные места школы «Ум только», занятие 46

[Speaker 2]
Oh, you're at the beach. Is this the Great Dictionary? I think it might be.

I think it's gotta be.

[Speaker 1]
Well, I hope you guys who came had a good time in words class and are learning things. I'm sure you are. And I imagine he'll be ready for class any second.

Probably just needs a couple minutes break. I just had to go to the bathroom. That makes sense, yeah.

You ate yesterday, I don't know what's going on. Yeah, I ate yesterday too, but I don't know.

[Speaker 2]
All right, let's begin.

[Speaker 1]
Good morning, Geshe-la, how are you doing today? Sleepy, how are you? Same, sleepy.

Don't worry, it's another two days. All right, I'm going to start my homework.

[Speaker 2]
Let me find it.

[Speaker 1]
All right, cool. Good morning again, how are you? Good morning, Sleepy.

I'm fine, how are your daughters? She's well, if you listen closely, you can hear her cooing in the background. Oh, she likes mine only, I think.

The other daughters are in middle school, so they're...

[Speaker 2]
They don't coo? What's that? They don't coo?

[Speaker 1]
Sometimes, if I hug them, I don't know. Yay. Okay, here we go.

What is the process by which seeds of a sufficient size can be reached, and what has to happen for this to occur? Oh, is this to some gum discussion? Yeah, it's involved.

We're still in that discussion. So Arya Sanga is now saying the things Jason Coppola said, pretty much. So by listening to the teachings, you increase the size of your seeds.

That's basically it. There was something specific in the book. But let me see, Nick is correct.

And how much do we have to, to some gum? A lot.

[Speaker 2]
Until it works.

[Speaker 1]
That's true. He said many, but that is, your answer is correct as well, venerable. But what's the process?

How do they get to a sufficient size? I had to use this wording because of the answer.

[Speaker 3]
Are we talking about shioku here?

[Speaker 1]
No.

[Speaker 3]
We're talking about the sizes of seeds. It's like exponential, right? Yeah, basically, that's the word Geshe-la used.

[Speaker 1]
From small to medium to large. That's it. That's exactly it.

Oh. Yeah, it was hard to word it. It's very simple.

No, that was about as good as I could do it, I think. Seeds that are small become seeds that are middling. Seeds that are middling become seeds that are large.

Okay. This happens when you listen contemplate and meditate many. That's good.

Meditate many. Meditate many. I'm an author.

How do you say small, middling, and large in Tibetan? Chung, jring, and chen. Pretty much.

Chung, jring, and chen. Okay, good. Well, what type of mind is planted when we come to an off-mix not-Zoom class?

Buddha nature. Yeah, that is true. Can you plant Buddha nature?

I guess. I mean, depends what you call Buddha nature. Is it the changing part or the unchanging part?

Of course, the changing. Is the unchanging part Buddha nature? I will say no, but you know, it doesn't matter what I say, really.

You guys basically got it. Let's see. He used a specific wording.

He says a mind that is beyond the world. All right. Which refers, I said, what is the code word for?

It refers to nirvana or enlightenment. How do you say mind that is beyond the world in Tibetan? I think what Gibson said.

Say it again, Gibson. Okay. Okay.

According to Arya Sangha's summary of the greater way, what will happen to you if you keep planting seeds by coming to class?

[Speaker 3]
You achieve dharma body.

[Speaker 1]
You will meet angels.

[Speaker 2]
Yeah. Buddhas in bodhisattvas.

[Speaker 1]
Yay. Although you were right, Oscar. How so?

We're more precise in this context. You'll meet buddhas and bodhisattvas, which is cool. You just kind of threw it in there.

What is the word meat in this context? No, but that is meat in another context. Yep.

When do you say? Nicholas. Well, I thought it came up at this part, but it must have come up at a different part.

Meet the dharma. Yeah, exactly. And trepa is for meat as well.

What is the colloquial for meat? Pretty good. It's okay.

Okay, cool. Translation. Okay.

Okay, let me check it out here. Yeah. He was talking about, I think he's talking about the seeds you get from trepa, to samgong.

You see what I mean? And he didn't repeat it in this section here. This is a long, long quotation from Mahayana Sangraha.

And the first sentence, by the way, the first half of the first sentence of this quotation way back, you know, paragraphs ago, was, if it's not like that, then why does the Mahayana Sangraha say, okay? Okay. So, what it's saying is, the subject of sentence is missing here, okay?

It's the sabas. It's the good seeds and the good impressions you plant from going to class, for example. So, if you fill that in mentally, you see what I mean?

Okay. Then, those seeds which are planted, those seeds of going to class which are planted by even beginner bodhisattvas, right? We consider them to be subsumed by the dharma body.

You see what I mean? Oh, I see. Okay, cool.

So, those are worldly. JIG RTE'EN PA YIN means the seeds are worldly seeds. But we consider them to be part of the dharma body, which is how they can be, how many riks?

[Speaker 2]
Two.

[Speaker 1]
Yeah, which is how they can be a changing buddha nature and an unchanging buddha nature at the same time. Yeah, those are normal changing karmic results, karmic seeds planted by even just beginner bodhisattvas. But we consider them part of the dharma body and therefore to be the buddha nature which does not change.

You see what I mean? Sure. DUPA here is important.

It means we just decided we would group them in with the dharma body, okay? The dharma body doesn't change. And then the same case for the two lower tracts, right?

Listeners and self-made buddhas are also... Oh, this DUPA means we also consider them to be part of, okay? And the LTA'O is we consider.

We view them to be part of the nirvana body. You see what I mean? He's making up a RANG BZHIN NI RIG for the final result of the two lower tracts.

You see what I mean? So he doesn't want to call it enlightenment body. He doesn't want to call it dharmakaya.

He says the body of their enlightenment. You see what I mean? It's cool.

It's very interesting because what he's saying is his conclusion to the whole debate we've been having your whole class, your whole term is that, hey, these are such cool seeds. We just consider them part of the unchanging Buddha nature. The LTA'O is important, you know?

Like we decided. Executive decision. They'll be part of the dharmakaya because they're so good.

Yeah. Okay, I did a second paragraph. Okay.

So this will be considered now? No, no, no. These seeds, these sevens, right?

Whatever you want to call them. These seeds are not KUN ZHING NAM PA ZHES PA. But anyway, still we consider them to be part of the CHUG GI KU for Bodhisattvas and part of the number DRO BA LUS, right?

For the lower tracts. And it's significant that he uses two words for body here. He uses LUS instead of KU.

Yeah, he's kind of dissing the two lower tracts. Right. Yeah.

The holy form of the dharma and the dharmakaya for the Bodhisattvas. And that, you know, that regular old body for the other two guys. Then he gets into that.

Yeah, they go from... I like the word successive. Of small, medium, and large seeds.

Proliferating. CHUG GI KUN ZHING NAM PA ZHES PA RIN GYI DPA' BA I like that successive, yeah. Proliferating is also the same process.

DE LTAR DE LTAR NAM PAR MIN PA'I NAM PAR ZHES PA'I YANG DRI ZHING ZHING DRI YANG DRI ZHING NAS KYANG YOD Good. By the way, when you add NAS, Do you remember when you add D-Z-H-I-N, BA'O ZHAG GI GUS ZHIG LA BZHIN? It's a verb.

The present continuous or gerund form or something? Yeah, yeah. And when you say ZHING NAS after a verb, it has the same significance.

Oh, I didn't know. It sits there decreasing. Okay.

What sits there decreasing? The negativeness of the conditioned consciousness. The whole kunshi, okay?

The consciousness which involves ripenings, which it's a reference to kunshi, it sits there getting less and less. That's the meaning of ZHING NAS here. ZHING NAS is a present participalizer.

Interesting. It sits there in the process of shrinking. What shrinks?

The kunshi or the ripening. Yeah, the more you come to class, the more your kunshi shrinks. That's very interesting.

Yay! And I repeat, somebody said, how come the NYE NYID, how come your mental affliction consciousness doesn't decrease? That was me.

Yeah, and it's a good question. And he's treating sansara not as only your negativities, but your suffering also. All your suffering pops out of the kunshi.

Cool, nice. This is very difficult text, by the way, as I think we suffered a lot from the Mahayana Sangraha in Ben's Siddhanta text, right, Ben? I think so.

[Speaker 3]
I think Tattva Sangraha was what we spent a lot of time on.

[Speaker 1]
You're right, it's the other Sangraha, okay. They were both equally suffering. Our kunshis are too big still.

Okay, any more word or that's it, Ben? No, I just did those two. Okay, thank you.

It looks good. You don't look too wiped out. Most of the new parents I've seen are pretty wiped out.

Yeah, Lydia's a very hardworking person, so she does a lot. She is, yeah. Maybe you just functioned better without much sleep or something.

Perhaps. Okay, let's go to your text. Here we go.

Let me get a bigger cursor. Come on, you guys.

[Speaker 2]
Geshe-la, is your mic plugged in?

[Speaker 1]
I'll check. It's probably not hooked up.

[Speaker 2]
It doesn't seem as loud as...

[Speaker 1]
Yeah, it's very possible. Let me see. Hang on, I've been doing all this stuff.

Let me go back to... Let me go back here and see. You're right, it's not connected.

Okay, how's that?

[Speaker 3]
Oh, wonderful, thank you.

[Speaker 1]
That's my Yeti mic. Is it a big difference, by the way? Oh, it's huge.

Yeah, it's a big difference. That's interesting that the Mac mic wouldn't be that good. Okay, we finished 391.

We finished 392, and let's read 393. Let's do a few paragraphs by yourself, and then you can start torturing other people. Oh, great.

Okay. Yeah, good. Good.

There's a verb, there's an idiom that I want you to be aware of in this first line. It's called ney gyur. Do you know?

Transform. Yeah, so he split it here, so it's confusing. We don't notice it.

He should have said, nabba tab je du ney gyur, or something like that, and it would be easier for us. So what's that mean? The whole ney of the kunshi, sorry, the whole, everything about the kunshi, ney gyur pa.

Transforms. Yeah, and this ripened consciousness, which is the kunshi, right? With all of its normal seeds, karmic seeds, become sabhan mepa.

Become seedless. Yeah, become seedless, okay? And then the kunshi itself, nabba tab je du pang.

And then the seed, the kunshi itself disappears. Yeah, completely. Like in every way, in every aspect.

First the seed- Well, that's- First the seed- Unambiguous. The seeds, what do you call it? The seeds retire one by one, resign, and then finally the office closes.

Yep. So, yes, so kunshi is like a hamburger bun.

[Speaker 2]
What do you do, with seeds or not?

[Speaker 1]
This means Tsongkhapa missed the metaphor. What is it? Seedless, seedless kunshi.

Yeah.

[Speaker 3]
Once you get rid of the seeds on the bun, you don't need the bun anymore.

[Speaker 1]
Yeah. That is legal in Vaishali, between the first and second convocation too. Rumwachukpa, that's the 11th one.

Rumwachukpa, one by one. All right, please read one more paragraph. Let's do it together.

Okay. The daughter is waking up. She doesn't like all this kunshi talk.

She doesn't like that the kunshi would be wiped out, and then her dad would be out of a job, you know? YANG CHU LTAR NA KUN SHI NAM PAR ZHIG PA THANG KUN SHI NAM PAR ZHIG PA MA YIN PA CHU THANG NGO MA SHIN DU GNAS LHAN ZHIG GNAS PA NAM PAR THAM CHE DRIN SPAR MYUR GZHAN NA You can translate this. I did translate it.

I don't know if it's right though. Let me see. Yeah.

Yeah, good. How's this possible, you may ask? It's the foundation.

No, no, no, I don't have small ones. I have only big ones here at the airport.

[Speaker 3]
Connie, your mic's on. Oh my God. Only big ones for Connie.

[Speaker 2]
My mic is on?

[Speaker 3]
It was. So am I.

[Speaker 1]
And I can't believe you said that stuff about me.

[Speaker 2]
No, we were trying to get AirPods so we could both listen.

[Speaker 1]
Yeah, we knew that. Sorry guys, I'm sorry. Yeah, we got that.

ZHIG PA MA YIN PA Here, how is foundation conscious? Yeah, how is foundation conscious and what is not foundation consciousness? How are they like water and milk?

LHAN ZHIG GNAS PA THAM CHE LHAN ZHIG GNAS PA NAM PAR THAM CHE DRIN SPAR MYUR Yeah. Oh. Yeah, this DRIN PA is a verb here and it means kind of overshadow, you see?

So how is it that they can coexist but one of them is in every aspect slowly overshadowed and caused to disappear? Right, just like the goose with the water and the milk. Yeah, how can the foundation consciousness and the new seeds that you collect that I imagine are staying out in space somewhere from going to class and then they coexist for a while but then one drip us the other, okay?

One overwhelms the other, you see what I mean? Okay? Totally.

And how is it that there's DRIN PA going on, there's overwhelming going on but only the kunshi seeds are affected and not the nice seeds from coming to class? Like somehow the drip power, the overpowering power is selective and it only goes after the bad seeds and it leaves the good seeds alone. And that's weird.

That's like pulling milk out of a mixture of milk and water. Yeah, cool. It's weird.

Here's that DEPA. Yeah, the faith which pulls milk out. Do you want to guide someone through this paragraph?

Do you want to have someone read? Yes, let the torture begin. By the way, it's my opinion that the hard asses who keep coming to this class, they want to learn how to read.

So let's do it. I'm going to find one of my students to torture. My daughter's being tortured right now.

[Speaker 2]
You hear? I will pick... Leah, Leah, are you there?

Are you busy? She might be busy.

[Speaker 1]
Hey, share a mic, son. If you're busy, it's okay. Okay, Isabelle, ready?

[Speaker 2]
Hey, I just got my mic on.

[Speaker 1]
Oh, okay, Leah then. Isabelle can be next. You ready?

[Speaker 2]
Yeah, I'm ready.

[Speaker 1]
Okay, go ahead. I will torture you.

[Speaker 2]
Nongpa Chula.

[Speaker 1]
Nongpa.

[Speaker 2]
Nongpa Chula. Omar. Tungpa.

Ravi Jung. Jingten Pei.

[Speaker 1]
Jingten Pei, mm-hmm. Dutje. Dutjop.

Dutjop.

[Speaker 2]
Jel. Rana.

[Speaker 1]
Good.

[Speaker 2]
Nongpar.

[Speaker 1]
Yep.

[Speaker 2]
Nayin. Nayin. Say.

[Speaker 1]
Mm-hmm, say, say, mm-hmm.

[Speaker 2]
Nongpar.

[Speaker 1]
Dut.

[Speaker 2]
Dutje.

[Speaker 1]
Dutje.

[Speaker 2]
Dutje. Nongpar.

[Speaker 1]
Nongpar.

[Speaker 2]
Nongpar.

[Speaker 1]
Yeah.

[Speaker 2]
Tungpa. Pei. Tungpa.

[Speaker 1]
Pei.

[Speaker 2]
Tungpa. Pei. Yeah.

Batak. Batak. Okay.

Mm-hmm. Nyak. Nyak.

[Speaker 1]
Nyak. Nyakur. Nyakur.

[Speaker 2]
Nyakur.

[Speaker 1]
Yeah.

[Speaker 2]
Pak. Chinno.

[Speaker 1]
Chinno. Sheso. Sheso.

[Speaker 2]
Sheso.

[Speaker 1]
Sheso, nice. That's it. Cool.

Nice. Nice reading. And by the way, the sheso is out of the quotation, right?

Why? Because it's Jason Koppa saying, that's what Arya Sanga said. Yeah.

That's what Arya Sanga said. Yeah, good. So we put it out of, we put it over to the left margin.

We put it back to the left margin. Okay. Please translate a word, the first line.

The goose, our golden goose. Tungpa. Just like how our goose can suck all the water out of the water, all the milk out of the water and milk mixture.

Good. Jigtenbe dechadantawanna. By the way, if you achieve a state, which is chawa of the dechak of Jigtenba.

If you, in that same manner, if you achieve a state where you are bereft of the desire of the world. Yeah, which means here in this context, tsultsam gombe bakchak, okay? If you're collecting seeds from coming to class and thereby your worldly desire is diminishing, okay?

Then your nyamba shapa mayimbe bakchak's dip. And your, then the seeds, well, those seeds in your, that are placed in your kunshi that are equal, those potentials in your kunshi that are equal are blocked. Oh no, this is nyamjuk, nyamjuk.

Oh, for, oh, nyamba shapa, oh, of course. Yeah, yeah, yeah. Okay.

The, it blocks your, it blocks the seeds that stop you from achieving high meditation. Yeah, it stops the seeds that do not relate to levels of high meditation. And it peals the bakchaks of the nyamba shapa.

Yeah, it increases or proliferates those seeds that would have you in samadhi. Yeah, and the result of that is that your whole mind, nature passes. Your, the whole scene transforms.

Yeah, your whole mind state transforms into an enlightened state, okay? Cool, shesong, happy end of quotation. But look how long, look how long this quotation, one, two, three, four, five, six, seven, eight, nine, 10, 11, 12, 13, 14, 15, 16, 16 paragraphs.

And it's so long that you, it was hard to notice it was a quotation. You see what I mean? 16, he's chopped out 16 paragraphs.

By the way, this is Tsongkhapa's writing style. If you look at the Lam Rim Chenmo, which is why I, as a teacher, I prefer to teach the Gift of Liberation because it's, because the Lam Rim Chenmo is more or less just a string of quotations. It's, it would not pass in a university, what do you call it?

Plagiarism. And I'm not saying he's lazy or anything. I'm just saying I like the narrative that you find in Pabongka.

So here's the original quotation. It does not, the 16 paragraphs do not start with detarmayinna, that's added by Tsongkhapa. So up above, I took it out of, I took it out of the indent, okay?

And there's the 16 paragraphs. There's the original. Now, if word, ah, the star.

Woo-hoo. You hear? Wow.

[Speaker 2]
Oh, there she is. Wow. Ah.

[Speaker 1]
Hey, Dad, Dad, you did a good job on those 16 paragraphs. You can, you gotta sit and tell her what she was doing at, in the first month of her life during the... It's all on video, Dad.

All right. All right, now choose somebody, word, and we can have people read, okay? Okay.

[Speaker 2]
I will look for someone.

[Speaker 1]
Some of my favorite victims are trans. Come on. Oh, I thought you were gonna say they were still asleep.

Oh.

[Speaker 2]
Let me see.

[Speaker 1]
Hmm. Oh yeah, it was Isabel's turn. Isabel, are you available?

[Speaker 2]
Yes, yes, yes.

[Speaker 1]
Okay, yeah.

[Speaker 2]
Thank you.

[Speaker 1]
Make this face.

[Speaker 2]
Face, face. Keep going. Chou, yi.

Qi. Qi, qi. Wang?

Ying. Ying. Ying.

Ying. Krishna mentioned that last time I should be the Chinese ying.

[Speaker 1]
Yeah. Right, a real English way. Yeah, ying.

[Speaker 2]
Ying. Ying. Xing?

You got it? Zhu? Nang?

Pa? Dang? Pei?

Tak. Tak. Ta?

[Speaker 1]
Pei.

[Speaker 2]
Dang? Pei. Tak.

[Speaker 1]
D-A-G, tak.

[Speaker 2]
Jiu? Yeah. Tong?

Pa? Dang?

[Speaker 1]
Tong, tong. No English D. Pa tong.

[Speaker 2]
Right.

[Speaker 1]
Pa tong.

[Speaker 2]
Continue?

[Speaker 1]
Xiao? Please.

[Speaker 2]
Gi?

[Speaker 1]
Sang gi gi? Yeah.

[Speaker 2]
Sang gi gi?

[Speaker 1]
Sang gi gi.

[Speaker 2]
Sang gi gi?

[Speaker 1]
Yes.

[Speaker 2]
Yang? Chu? Chang.

Chang, chu, lang?

[Speaker 1]
Yeah.

[Speaker 2]
Eng?

[Speaker 1]
Ten. Ten.

[Speaker 2]
Den?

[Speaker 1]
Ne?

[Speaker 2]
Den ne? Che?

[Speaker 1]
Pa? Tong? Che pa tong.

[Speaker 2]
Che pa tong.

[Speaker 1]
Yeah.

[Speaker 2]
Fish? Fish mouth?

[Speaker 1]
Chu.

[Speaker 2]
Che? Chu.

[Speaker 1]
Chu. Say lu xing? Lu xing?

[Speaker 2]
Lu xing?

[Speaker 1]
Yeah, now say chu.

[Speaker 2]
Chu. Lu xing?

[Speaker 1]
Keep going. Keep going. Chu ki?

[Speaker 2]
Lu xing?

[Speaker 1]
Chu ki. Chu ki, good.

[Speaker 2]
Ki?

[Speaker 1]
Yeah.

[Speaker 2]
Ku?

[Speaker 1]
Yeah.

[Speaker 2]
Tong?

[Speaker 1]
Yeah. Eng?

[Speaker 2]
Yeah. Cho? Wei?

[Speaker 1]
Cho wei.

[Speaker 2]
Ki?

[Speaker 1]
Lu ki?

[Speaker 2]
Yang? Pa? Dang?

Pa tong? Che pa? Che pa?

Che pa? Tong? Nang?

Ne? Ne? Ne?

Kyu? La?

[Speaker 1]
Ne kyu la?

[Speaker 2]
Ne kyu la? Pei? Yi?

Pei. Pei. Pei.

Yi. Pei. Pei.

Pei. Pei. Ni.

Pei. Pei. Yi.

Ni. Mo?

[Speaker 1]
Pa? Pa.

[Speaker 2]
Pa. Mm-hmm.

[Speaker 1]
Pa.

[Speaker 2]
Okay.

[Speaker 1]
Say lu. Say lu. Gina.

Gina. Okay, good.

[Speaker 2]
Gina. Good, yay! Yay!

Good work. Thank you.

[Speaker 1]
It'll get better and better. So he does not alert us that he's making a list here of things he wants to talk about. He doesn't introduce it that way, but as we go on below, he's going to say dang bon ni, nyi pa ni, okay?

So we know this is what he would normally say. Here's the big topic, and we're going to discuss it in five different points, four different points. So I added the numbers here.

So the first topic he wants to talk about is what? We're in chökyi yin. He wants to talk about, well, emptiness or the realm of dharma.

Dharma dhātu. Dharma dhātu. Which is shintu nambar dakpa.

Which is extremely pure. Which is unchanging purity, right? And then we're going to have a gyu tunpa.

We're going to have something that resonates with it. Yeah, I like the word resonates, by the way.

[Speaker 2]
Yeah.

[Speaker 1]
It's your word. Oh, hey, okay. So it means that something changing is going to resonate with something that could never change.

And he didn't want to say change. He said, oh, it just kind of resonates. That's his first topic.

Secondly, he wants to explain what it means to have a, to denpa on a sangye kyi chang chung. To depend upon the enlightenment of a Buddha. Yeah, it's kind of weird, right?

Please depend upon the enlightenment of an enlightened Buddha. Here, chang chung is a code word for rangshin nirik, I think. Yeah, we'll just say rangshin nirik, yeah.

Yeah, the unchanging Buddha nature, okay? I think Master Sangha just did it as well. Yep.

So he's treating difficult points from this long, long quotation, okay? That is the name of the book. Then he wants to explore the kyepar between the chukyiku and the number due, low, low, you know, non-armor.

The difference between the glorious Dharma body and the liberation body. And the okay and liberation body of the two lower tracts, right? What's the difference?

And then he's going to say that process of nye gyur can be described smutpa with pe nyi. Two metaphors. We're going to have two metaphors for the process of transformation, okay?

Pe nyi mutpa. Now, I think there's a word missing here, a word. I mean, besides you.

I mean, it would be normal to say kang she na. What's all those guys? What are all those guys?

You know, what about those hard, what about those unusual phrases that we find in a Sangha's discussion here in it? And it should say nam kang or kang she na. So I'd like you to, you know, explore the, can you explore the carvings?

Because it doesn't make sense right now. It just says nye gyur la pe nyi mutpa she na, okay? It shouldn't say kang she na.

What about those four points? Or what, can you go further into those four points, okay? It's a rhetorical question.

Somebody should ask, but somebody's missing. In my opinion. It doesn't make any sense the way it is.

It's not normal. All right. So the first question is, how can you talk about how seeds for going to class, for example, resonate with an unchanging Buddha nature?

Okay. How are you going to talk about that? And he says, let's go to Sheja, okay?

[Speaker 3]
Yeah.

[Speaker 1]
All right, here we go. Please, please pick on somebody. Oh, okay.

More victims. We want to see the results of your morning classes. Thank you for doing that, by the way.

I know that's a terrible time to get up.

[Speaker 2]
Yeah.

[Speaker 1]
It's dark the whole time, right? Oh yeah. But it was okay.

It was good. Thank you for doing it. I think it's a great addition to the Mixed Nuts class.

Oh, wonderful. I'm glad you like that. Okay, I will pick Svetlana Afansevya.

There's two, so sorry about butchering your last name. Are you available? Maybe she's not available.

Maybe she's hiding. I understand. I would hide.

Roxanna, are you available? Yes, I am. Okay.

Okay. You ready for this? Dun, dun, dun, dun, dun, dun, dun.

[Speaker 2]
Tanponi Shicharle. Nice. Sangen Namke Tseke Ying Shintu Nampa Takpa Lopur Kee Dripa Tang Drelwa Kangyinpa Tey Gyu tuni tempey chu tepey gyu lejungwa gyuna ta da wey chiro.

[Speaker 1]
Nice. Very, very nice reading. Very nice reading.

You must have taught her well. Gibson's also teaching her. Oh, Gibson's, okay, great.

Gibson's really good. So just to remind everybody, we're going to talk about the resonance of a changing thing with an unchanging Buddha nature, okay? And are we good?

Yes. Shejjar was written by who? There's some question about it, but perhaps Master Vasubandhu.

Okay, good. All right. I didn't, I forgot to go look.

All right, tsang ngen nam kyi chu kyi yin. The emptiness of the Buddhas. Good, which is their shintun nam par dakpa.

Which is without, it's completely pure. Yeah, and since the beginning, it was lobur kyi drubpa dang do. Lobur.

It was, it did not have any blocks that came about suddenly or adventitiously? Yeah, adventitiously, which is a stupid, I don't know if we can use that word, but it means that just popped up and went away, popped up and popped out. So supposedly the Buddha nature should be free of any problems that come and go.

Okay, because it's unchanging. Okay, so lobur kyi drubpa means problems that come and go. Problems that pop up and then pop out.

Kang yinpa, this Buddha nature, which is free of that kind of changing, okay, but it does have a gyin tun, gyin tun, okay. It does have something that resonates with it. Good.

Tenpei chu, a dharma which is tenpa to the student. Which is taught. Yeah, teachings which are given to the student.

It comes out of that gyu. It is what gives that cause. Yeah, so this is a Buddha nature which is free of all causality, but it pops out of causes.

I'm going to class, ja. Similar? Yeah, it looks like it's doing that, but not really.

[Speaker 2]
It's kind of like that.

[Speaker 1]
It looks like an unchanging thing is being changed by going to class, but not exactly, okay. And when I say it pops out of seeds from nyenpa, I mean it pops out of seeds from tenpa. Yeah, when I say it pops out of seeds from hearing, I mean it pops out of seeds from listening.

Yeah, good, good. And he uses the honorific word for it. That's a nice way to say it.

It's a great way to say it. Okay, dey bak cha kang yinpa dey ni. What are these seeds we're referring to?

Yeah, the seeds that relate to this unchanging Buddha nature. They are jigden le dey bak. They are beyond the world.

They are the seeds of the sakpa me dey sem. They are the seeds for the malachita. Yeah, okay, good.

For the mind without stain, right? Or without impurity, okay? And that state of mind acts as mitumba against kunshin nampa shepa.

That state of mind acts as something that does not resonate with the kunshin nampa shepa. It works against foundation consciousness. That state of mind works against foundation consciousness.

Cool, nice. Yay, there's the quotation. You know, if you're really responsible, you should just compare the two and make sure he didn't change anything, okay?

Yeah, I've been doing that. I actually went from the beginning of the book last term. Great.

Yeah, I put WS beside them so you can look at them later. Great, great. And we know that sometimes they are simply- Typos?

No, well, they are. That's the worst thing. But sometimes they're just a different translation.

Oh, right, old versions. Yeah, and I repeat, Je Tsongkhapa was cranky about translations. He would say, I don't like this one.

I would have put this one in the tenure, if it was me. That process was finished just before he was born. So sometimes he whines about it.

Okay, this is the second, and I went and got you the four at each time, okay? Okay, thanks. NYID PA means, SANGS RGYAS KYI CHANG CHUB LA BSTAN NAS BSHAD PA DANG How can anything rely upon the enlightenment of the Buddha if that enlightenment can never change or affect anything, right?

The Buddha nature. How can you talk about something resting on a Buddha nature that never changes? Because if the Buddha nature never changes, it don't matter if you rest on it or whether you move away 10,000 miles, it can't change anything, okay?

Okay, who's going to read, Mr. Ward? This is a long one. So the student that you really don't like, you can choose from this one.

I don't like all my students equally. All right. Or like in the same way.

[Speaker 2]
Let's see. Yinghui. Okay.

Good morning. Okay.

[Speaker 1]
How are you? How are you? Good.

SANGS RGYAS KYI CHANG CHUB LA BSTAN NAS BSHAD NI SHE DRI MA MEK CHING DOK PA MEK PA DOK PA LA SOK PA TEN PAE CHUK DOK PAE BAK CHA KEE NGE BAK CHA BAK CHA KEE NGE YIN KEE KUN SHI NAM NAM PA SHES PA NI MA YIN PAS DE DANG LENG CIG NI CHUG DGOS LENG CIG LENG CIG NI CHUG DGOS Okay, nice. Good reading. Good reading.

Wow. Very good. Wow.

Wow, Ward, you did a good job or they worked hard. I don't know. That same book says, SANGS RGYAS NAMS KYIS And by the way, the Tangyur has the possessive and Jetsamkhapa has put the instrumental and I prefer Jetsamkhapa.

The Buddha's BSTAN on CHANG CHUB. Yeah. The Buddha depend on, I mean, in this case, the Buddha nature.

Yeah. Yeah, great. NE SHES BYA BA NI And the Tangyur has ZHES SHAG DANG PO SHESA SHES which is easier in my opinion.

I think in ancient times, if the word before it ended in S, maybe you had to use a SHA. I think that's the official rule again. Yeah.

But the SHES is easier to understand. Okay. So here it means, when we talk about the Buddha relying on enlightenment, when we talk about the...

What does it mean when we use this weird expression, the Buddha is sitting on enlightenment, something like that, okay? It means there's a YESHES which is CHIMA MED PA. Wisdom which is immaculate.

And THOB PA MED PA. Without beginning. Yeah, good.

There's a certain kind of immaculate wisdom that you have possessed forever. And I really appreciate this apostrophe I here. Tell me why.

Because instead of it being the sutras, it's the collection of books. Yeah, the Sutra Pitaka. So thank you whoever did that a thousand years ago.

Deacon Kappa, right? Or wait, no, I guess Sheja, right? Master Vasubandhu?

Well, it's whoever translated Sheja. But thank you for that. It was a mixed nuts a thousand years ago.

Probably one of you guys. Probably you. PRAYE DE LA SOPA BRTAN PA'I PHYIR Yeah, that wisdom which is taught through the sutras, meaning it's a THUB PA'I BA CHAGS KYI GNE.

It's a place where the seeds from, the potentials from listening are kept. Yeah, because this was a big question, right? If the seeds, if the good seeds from going to class don't stay in the foundation consciousness, and if in fact they suppress the foundation consciousness to the point where it disappears, where do they stay?

Where do those good seeds stay? And he says, well, they stay in the unchanging nature of the Buddha which has been there for all time. So something unchanging has...

Yeah, yeah, yeah. Something unchanging has picked up new seeds. That's people living there too?

Yeah. And then he says, these seeds do not constitute part of kunshin membership. Oh, yeah.

Those immaculate seeds are not part of the kunshi, Just FYI, we're at time. Okay, these seeds from going to class, they don't stay in the kunshi, but DE DANG LHAN CIG SBYUG they continue on coexisting with kunshi. He says.

They exist in parallel for a while anyway. Okay, okay. All right, anyway, thank you for a hard term.

I don't know if I hope it gets easier because I feel like I'm learning more when I don't understand it. Jason Kappa will not disappoint. No, he'll always pick something difficult.

Anyway, thank you. And thank you again for teaching the language class. I think it's a big addition to our Mixed Nuts offerings.

Thank you, Gan. Gan, give your daughters a hug for me. Not too hard on the little one, okay?

Thank you, everybody. Have a great... Nick, how long we got here?

Well, I'm going to give a Q&A here in nine minutes. And then we'll have yoga with Teresa. And in the afternoon, there'll be a yoga class with John Campbell.

Wow, cool. That's great. Thanks for doing that, Nick.

Sure. Thank you for class. Okay, we'll see you guys this evening, right?

Yeah, thank you. See you guys. I start, okay.

Thank you, Nick. Thank you, Word. Thank you, good readers.

Thank you, translators. Thank you, thank you, thank you. Bye.

Bye. All right, guys. Well, stick around here if you want to listen to the Q&A or ask questions.

We'll start at five after the hour. I'm going to just go get myself ready. I forgot I was doing this Q&A until two minutes ago.

[Speaker 2]
So I'll wake myself up a little bit.