Вордсмит — Книга 2: Трудные места школы «Ум только», занятие 47

[Speaker 1]
Hi, Dr. Wurndge. I mean, Sushumna Pappa. Do you want to talk about your text and give us a little background on your text and then we'll go into it?

Well, I got inspired for some weird reason. I just did a quiz for everybody. Oh, that's cruel and unusual punishment.

I know, it's horrible. Let's see what we retain from last term. It's a law in the United States against cruel and unusual punishment in the law.

It's in the Constitution. It looks like you can't cut your fingers off and stuff. It's a normal cruel punishment.

[Speaker 3]
I think that only relates to government. Not being able to do cruel and unusual punishment.

[Speaker 1]
Sushumna Pappa. Okay, here we go. Oh man, this is an impossible question.

We didn't cover that much in our last class. Whose two bodies are you, Sangha, counterposing in this rather massive quote we are in? How is it indicated in the naming of these bodies that one is better than the other?

What quote, what book is that quote from? Wow. The Bodies of the Buddha.

That's one of the bodies, but which body, Nick? I was, I don't know. It's all about unchanging.

Remember, we were like developables. And so what's the unchanging body of the Buddha? It's about the Dharmakaya.

Dharmakaya. And in Tibetan, what's that, Nick? Chaku.

Yeah, good. Okay, that's half of that. And then what's the other body?

Anybody? Nirmanakaya? No, it's a little different.

I don't know if I've ever seen the term exactly before, actually. It's important for this part of the text. Anyone else can call out random answers if they want.

[Speaker 2]
Developablekaya?

[Speaker 1]
No, it's like the Hinayana version of Buddhahood body or something. Nirvanakaya? Basically, liberation body or freedom body.

Okay. Yeah. And then, okay, why is one better?

Why is one better than the other one? Well, they're both great. I would take either.

I think the liberation body is for an arhat, right? Lower arhat, maybe? It is.

He calls it, I'll give it away because no one knows. It's okay. Namparjulwelu.

[Speaker 2]
Oh, I was going to say that.

[Speaker 1]
Oh, were you? Shut up. Oh, wait.

Why Lu and not Gu?

[Speaker 2]
Because they're not a Buddha?

[Speaker 1]
Yeah, it's not as cool. It's just an arhat body. Okay.

And then what book is this from? It's pretty easy to guess. Yeah, exactly.

There's like 17 ways that they, that Jusankapa calls it. Blah, blah.

[Speaker 3]
Summary of the greater way.

[Speaker 1]
Yeah, exactly. All right. Good.

Okay. What is it that resonates with you? What is it that resonates with the truth and liberation bodies and allows them to be developed?

Yesha, are you in space right now? You look like you're in outer space. Yeah.

It's a Gengyur Kyrgyz, right? Gengyur Kyrgyz, but I don't know... Gengyur Kyrgyz, I guess.

It's your favorite thing about this whole part of the text, Yesha. What's he saying? I'll tell you what I was really fascinated by, is how when I was in Kyoto, there was somebody selling Taiwan bubble tea, and it just kept reminding me of mixed-nest developable body.

And so I kept having them. And that's all. If you ask me, that's what I can remember.

Bubbles? What is it that we need to develop? What do we do to develop?

That's the question.

[Speaker 3]
Go to teachings.

[Speaker 1]
Yay! Thank you. What?

Oh, that's nice. Yeah. You're trying to justify the next term, I understand.

He's trying to motivate himself to make it through this one. Yeah. Okay.

Come on, this is his main income, Uncle Nick. My wife asked me, what's all this outflow from our account? I said, I can say it in a single word.

According to the explication, what have Buddhas done to make their worlds completely pure? It's related to two-sangam. Right.

If you don't have this, you don't have two-sangam. Fair enough.

[Speaker 3]
Couldn't she disappear because they did two-sangam so purely, right? They never had one in the first place.

[Speaker 1]
Well, yeah.

[Speaker 3]
There is that.

[Speaker 1]
Sorry, my mind only had, I lost it. What do Buddhas do to help us, anybody? Peach.

Thank you. Talk to Dharma. Oh, okay, okay, okay.

What's completely pure? This homework to start out a term is not a great idea. That's fine.

What is completely pure in Tibetan? Have I lost everyone? You're both right.

It says, shintunapadakpa. Oh my God. We're both right, Nick.

I'll send you a hundred bucks if you send me a hundred bucks. Geshe-la, I did the next term. Wow, okay, let me read this.

This is going to take a minute, okay? Where is the game you play? I said this, saying what that is essentially saying.

Well, no, that just means that same book. Daini means the same book, says. Daini here means the same book.

[Speaker 3]
I'm sorry, could I ask you to please read the Tibetan and then read your translation for the benefit of those participating?

[Speaker 1]
Yeah. If he's going to read the Tibetan, I better get a master translator up here. Xiaobing.

Hang on, we got your critique. I watched her critiquing this Chinese guy, so I know she can do it. Hey, don't forget your little arrow.

Yeah. Okay. Okay.

Okay. Okay, nice. Now let me look at your translation.

Secondly, what this same book says. The Buddha sees Sangye Namkhyen, Changchen Lhagpen, made the basis. Shin Changwan.

Yeah. You have to cut the quotations. The quotation marks after ne.

You see what I mean? When it says, quote, the Buddhas rely on enlightenment. You see what I mean?

And this shejawa should have been Z-E-H-E-S, which shows us the quotation mark. So he's cutting at a phrase. The phrase is, having depended on enlightenment.

When we say the Buddhas depend on enlightenment, what do we mean? ,GNES SHES PHYI MA MA'I PHYIN THOB PA MED PA, ,SOGS PA'I BRTAN PA'I PHYIR THUB PA'I BAG CHAD KYI GNAS YIN PHYIN, this stainless wisdom and beginningless wisdom, right? It is beginningless.

I kept going back between beginningless and... Oh, I'm sorry. No, you can say...

It's not Master Sangye. That spelling would mean ineffable, maybe. Okay, but it's not Master Sangye.

It's not THOB PA MED. No, no, no. It's describing the wisdom.

The wisdom is immaculate and untouchable, in a way. Ineffable. Okay?

Why does he say ineffable? Because that's our whole discussion. Is there a reason that our Buddha natures are beginningless?

I'll throw something out to you that I was thinking about a lot when I was going through this part. We're discussing the difference between a Taiwan developable seed and then an unchanging, ineffable, inherent, ancient nature. Right?

So we're trying... This whole section is a... We're trying to decide how can you develop something which is unchangeable.

Okay? Like you're trying to activate your Buddha nature. But you can't change your Buddha nature.

So how could you activate it? That's the question. How can you turn on your Buddha nature if it's unchangeable?

You can't do anything to it. But the reason we're sitting in mixed nuts class suffering is that we're trying to open our Buddha nature, trying to activate our Buddha nature. And then there's this long debate.

How can you activate something which is unchangeable? What are you talking about? And I have this insight, and I'll ask you to think about it in the coming days.

At some point, he's going to say it's similar to the dichotomy between the refrigerator and the seeds in the refrigerator. Mm-hmm. Refrigerator is kunshi, alaya vijnana, foundation consciousness.

Okay, storehouse consciousness. Yeah, there's two parts to storehouse consciousness. The seeds themselves, and then the refrigerator or the container that the older seeds developed, the older seeds turned into to give the new seeds a place to stay.

And somehow, I'll throw it out to you, Word, that if you meditate about those two sets of two, one is Buddha nature and developable seeds, and one is seeds that are still developable, and the seeds that have frozen and become the refrigerator in which the seeds are stored. There's an interesting parallel going on. Okay, I'll just throw it out to you.

Yeshe Chima mentioned topamepit. topamepit do de la sopa tenpa chok tu pinpa chak gi ne Anyway, do de la sopa tenpa chok is talking about the teachings which are taught in the sutras, etc. And they are the object of thupa here.

Okay, you got it? Oh, I see. So, bak chok, mental seeds that are developed by listening to the sutras, and then some kind of...

I wouldn't say topamepit beginning list, actually. Some kind of perfect wisdom which you've always had, which I would maybe take to be your Buddha nature. ne yin kyi bak chak gi ne yinpe yin kyi kun shi nampa shepa ni ma yinpe They say that when you become enlightened...

There's a small list of ways you can lose your kun shi, right? Yeah, I know one. Short list.

It's pretty short. I think one is to reach nirvana, I think. One is to become a Buddha, for example.

Somehow you lose your kun shi. And there's this description of the kun shi and the seeds in the kun shi, both refrigerator, and the seeds in the refrigerator are defective. nyomong tham che, it says they're all kleshas.

They're all related to kleshas. Every seed in the kun shi, even for dewa, is stained. It's klesha.

kun shi nampa shepa ni ma yinpe de dang tsen chik ni gyu go Something goes along with something else, right? And it could be that... Unstained wisdom and the teachings with those seeds?

I think you'd have to say... Yeah, I don't know. I don't know.

I knew last term. Now I don't remember. But let's see what the commentary says.

Sometimes you have to retreat to the commentary. I think what it's saying is that if it's very pure seeds, they cannot coexist with the kun shi. They can't be contained in the kun shi, really pure seeds, because the kun shi is restricted to...

Even if there's good seeds in there, they are sak che. They are impure good seeds. And they're connected with non-understanding emptiness.

Okay. You okay? Yeah.

Beautiful. Stop my share again? Word, did you do more?

No, I just did this one. Okay, great. I'm going to leave it for now and I'm going to go to the new text.

And this was the last piece of what we did last time, right?

[Speaker 3]
Yeah.

[Speaker 1]
Okay, so let's go to the new text and let's see if it helps understand that. And we might come back to it, okay? Sure.

Okay, here we go. Yeah, so Xiaoping is going to help you pronounce it correctly.

[Speaker 2]
No, he's helping me.

[Speaker 1]
You follow it with her.

[Speaker 2]
Okay.

[Speaker 1]
Does Xiaoping want to read it? Do you want to read it, Xiaoping?

[Speaker 2]
Oh. Okay.

[Speaker 1]
Okay.

[Speaker 2]
Say Yin.

[Speaker 1]
Yin. You're saying it in Chinese. You're saying Yin.

Do it American way. Yin. Yin.

Yin.

[Speaker 3]
Yay! Good.

[Speaker 1]
Amen. Stay for a while. Talk.

So word, he's juxtaposing te wei nei and ten bei nei, okay? Yeah, te wei nei means something whose condition can be increased or ripened. And then ten bei nei means the place where those ripened things can exist, okay?

So kun shi is called the ten bei nei. It's more of a location, or a place where seeds can sit. But when we talk about pel wei nei, things that are improvable and growable, we're talking about ten bei che tupa, when you listen to the teachings, okay?

That's called developable. That's what he's saying, okay? Pel wei means can be increased or developed.

And then he's juxtaposing that, the ten bei nei, where the emphasis is on where the seeds are resting or sitting, okay? Let's keep going and we'll come. But the two points are done.

The parts of your mind which can be further developed, and which may remain after the kun shi is destroyed, okay? That's an interesting idea. We've reached a part called chu kyi ku dang number two way lu kyi kyepa.

What's that word? What's the difference between... It was just in my homework.

What are the differences between the truth body, the dharma body, and the liberation body? Yeah, two bodies. The truth body and liberation body.

What's the difference? We're going to go into that. And then you...

Why don't you read this first part? We'll let Xiaoping read it and you correct it, okay? Bei ni le.

Please use your cursor. Thank you.

[Speaker 2]
De la chu kyi ku dang nam pa chok we. Lu kyi kyepa ni ndi yin te. Nam pa chok wa ni.

Nyong mong pe. Ching pa tang je wa. Tam tu tat te.

[Speaker 1]
Good. Te te.

[Speaker 2]
Te te.

[Speaker 1]
What's the kyepa between chu kyi ku and number two way lu? What's that mean? What are the differences between the truth body and the liberation body?

Yeah, if you have the dharmakaya and the liberation kaya. What's the difference? He says when we speak about the liberation body, number two way lu, it's simply tam trawa.

What's that mean? Bereft of? Separate from?

Yeah, the only distinction of the liberation body is that you are now free from the ching pa of the nyong mong pa. The chains, the shackles of the negative emotions? Yeah, and be careful with this pa in nyong mong pa.

Things involved with negative emotions? Yeah, good. And not necessarily mental events, right?

So always be careful with the pa after nyong mong. This means kleshik stuff. Nyong mong means kleshas.

And this might include things that are not part of your mind. Like bad pizzas. Kleshik.

But not kleshas. All right. So he says, what's the difference between the liberation body and the dharma body, or the ultimate reality body, is that with the liberation body, it can simply be described...

And I wonder if this te is spelled correctly. I want to check. You think there should be an owl on it again?

Yeah. Yeah, see, it doesn't even say te. The original doesn't say te.

It says se. Okay. He's trying to get something past us.

This was the Tengyur says... Sorry, Tengyur says something here. Okay.

Sorry again? Oh, I'm sorry. Is that what it said?

Oh, se. Yeah, right. Sorry, sorry.

You're right. By the way, it makes a lot of sense. I think we should just...

Why did they type te? Because the squiggly, crazy ta looks like a sa. Yeah, ta looks like sa in the Tibetan.

All right. So the only thing that distinguishes the liberation body is simply the fact that you are freed from the shackles of mentally afflicted stock. All right.

Fair enough. Please read the next section. Sorry, Xiaoping, one more paragraph and then we'll ask you to go finish your dinner.

[Speaker 2]
Okay. Okay.

[Speaker 1]
What is that? Oh, way back here.

[Speaker 2]
Okay, good.

[Speaker 1]
Cool. Okay. What's that mean word?

For example. Yeah, trung mi means trung kyer kyi mi. City folk.

Yeah, some guy in the town. He's been ching ba with chak drugs. He's been chained in shackles or stocks?

Yeah, yeah. Like he did something wrong and they put shackles on him. And then suddenly, chel.

He's liberated. He's set free. Yeah, good.

And then the only result he gets from the whole process, de bu tsam, is that dun gyal lo. The mental strain is lifted. His suffering is put to an end.

His suffering is stopped. Tsam means that's all, nothing more. And it's not as if suddenly he became very wang chu.

Rich, powerful. Yeah, powerful. Okay, so when we talk about the liberation body, we're just talking about cutting off the chains.

We're not talking about going to become a super person. It's like a prisoner has been locked up in the town square in chains, and then they come and cut the chains off, and he's free. But he doesn't become special.

wang chu kyi kyepar ten denpa mayin. He's not special. And de le hlakpa means he doesn't immediately become endowed with some special powers that he didn't have before.

He's just free. And that's the liberation body. What do you guess is coming up?

Anticipatory translation.

[Speaker 2]
How to gain the power? Yeah, how to become special.

[Speaker 1]
The second kind of body, which is called dharma body, the reality body. Then you get free, and yeah, something great happens. You're not just not suffering anymore.

You also get an extra bonus. Okay, Tim, you ready? Let's go.

Word said he wants Tim up here. You didn't do today, right? Yeah, come on.

Everybody has to suffer equally. And when the clock strikes 7.30, 8.30, you get freed from the shackles of the planet. So Tim's going to read slowly and clearly, and he's going to purposely make one or two mistakes.

I'm not sure it'll be on purpose. Newsletter. Oh, I'm going to do this too.

Okay. What did I not say? You just didn't put a prename.

Ah, right, right. From the things involved with negative emotions. Yeah, and?

And obstacles to knowing everything. Yeah, so we say obstacles to nirvana and obstacles to emissions, right? And number two, but not only do you get free from the two kinds of obstacles, you suddenly pick up top, top two.

The ten powers of a Buddha. Yep, and suddenly you pick up min jikpa shi. Fearlessness is of a Buddha.

Yeah, etc. etc. Glorious qualities.

Yeah, tuma. Many of them. You become jenpa.

Adorned. And it's like, this jopa means riches, okay? It's as if you had a treasure chest of riches, which you could jopa dopa shindu.

Which you could do whatever you want with. Yeah, and then you gain that kind of financial independence. Rang rang chok.

The ultimate freedom. Supreme attainment. Not being dominant.

Yeah, okay, okay. Okay, and then he's going to compare it again to the guy in the town square with the shackles. Okay, so here we go.

Please read, Tim. It's not a B. Yeah, it's as if you had a kalpapu word.

It's as if you were the son of a king or prince. Yeah, and you suddenly lost your ching bus. And you were suddenly freed from those shackles, those chains.

The whole country would chew on their wang kurwa. Yeah, right after that, you would be empowered. You'd be granted the throne.

Yeah, the throne, okay. And then you would become wang chok pun tok. You would be perfectly rich and powerful.

Yeah, okay, denpa tabu. Good. So it's the difference between releasing a prince from shackles, and releasing a normal criminal from shackles.

The prince is going to go on to sit on the throne. So that's a comparison. Who's the prince on this?

What's that represent, which body? Chukyakarta, I guess from Mahayana. And then the other body is just the number two.

It's just the guy who got his shackles cut off. And that's the difference between the two bodies. And there's the reference, okay?

And you can dig around for any differences that might help. Yeah, okay. Shipani, which brings us to the fourth question from above, which was ne gyur la pay nyi mo pa.

Shena, okay? Ne gyur means... What does it mean, word, ne gyur?

Transform? Yeah, exactly. And it's a rare word, and I'm glad you remember it.

Ne gyur means complete transformation. And pay nyi. Two examples?

We're going to give you two examples for a total transformation. Mo pa. I think there should be a kang here, okay?

I think there's a mistake in the carving or something. What are the two famous examples for the complete transportation? Transformation.

Okay. Please read, Tim. Nang pay.

Nang pay pay nyi. Jik ten la jak sa lu dien ma. Jak drau kyi pay pay nyi.

Ten chul la jak pay wang du chey par nun no. Good. What's the nang ba word?

Yeah, the goose who can divide the water from the milk, right? And why that's relevant is that in the beginning... This is an interesting idea, okay?

In the beginning you cannot separate your seeds from the kunshi. They are inseparable. They have to live in the kunshi.

But as your liberation seeds increase, the klesha seeds inside the kunshi diminish, and they can become distinguished, okay? They can be separated. And that's what's going on with the milk and the water.

So the water is your seeds for affliction, okay? The water is the seeds for affliction. And the milk is the seeds for total liberation.

And as you learn more, as you go through tu sam gom, as you learn more, meditate more, contemplate more, then finally the two kinds of seeds start to separate from each other, like water and milk. And the bad seeds, the water stays in the pot and gets destroyed with the kunshi. And the good seeds, the milk is drawn out and becomes the buddha.

It's very beautiful, okay? So that's the meaning of the guz. And as you increase your seeds for enlightenment, the seeds for affliction are gradually diminished, and finally you can separate them.

You can drink the milk and leave the water and destroy the whole refrigerator with it. Okay? Interesting?

Because the refrigerator was made by the bad seeds, right? So jik ten na drapa yin la. So he says, look, I gave you two examples for this process.

The first example I gave you about the guz, that's a jik ten na drapa. What's that mean, Warren? That's like a worldly convention or a worldly metaphor or something.

Yeah, that's just the kind of metaphor you hear out on the street. And then when we talked about chak jel, which is being... By the way, chak jel means to be free from desire, right?

Yeah. But if you pronounce it differently, chak jel, it means... Free of bok chak?

Free of shackles. Oh, chak. Oh yeah, chak.

Yeah, and I think he's playing with us. So chak jel is freedom from desire. Chak jel is freedom from shackles.

And the chak jel example of being freed from the shackles was only brought up in the scriptures. Tan chuk gi la jokpay wang. That's not...

Nobody's going to sit there on the street and talk about... They might talk about guz, just separating water and milk. But if you're getting into the guy who got freed from the shackles, who was a poor guy, and then the other guy who got freed from the shackles, but became king in the next day, that kind of example is just coming from the shastras, from the scriptures.

That's not an example that I pulled out from the normal world, okay? So chak jel... I think he's making a pun here.

I think it's kind of cute. Okay. Keep going, Tim.

Deitar chen la. Deitar chen la. Kepak kachik sakme kisabun kum shindodpani.

Sing? Sting? Singpar.

Singpar. I figured one of it, right? Singpar nyun te lung di le chiro tu gyurpe chiro.

Good. You can read this word. Stick to the first line.

Yeah. Some kepas, duh, that sakme kisabuns, are the kunshi. Yeah.

Some kepas believe or say that the... Wait, wait, wait. Translate the word, kepa.

Scholars? Yeah, some thinkers. Here we got to call them thinkers because they're thinking wrong.

Okay. Some guys think that the immaculate seeds are in the kunshi. Yeah, or are part of the kunshi.

Singpar nyun means... Nyun here means, seems to me, they're all wrapped, they're all tied up. Singpar means like tumbleweed.

They're like all tied up in a knot. Isn't that also Moki Wilson's haircut? Moki Wilson's hair?

Yeah, I mean, that's part of it, but singpar here means, yeah, they're all knotted up in their wrong ideas, okay? And they have chiro from this womb. They have gone outside this book, this teaching.

Yeah, this very complex Mahayana Sangraha quotation, which was pages long. Chiro tu gyur means they are outside of a sangha's rang lu. They don't understand what a sangha was saying.

They have departed from the scriptures, because they're all confused. Why? Because they say all seeds must reside in the kunshi.

No! Seeds that you have developable both, with or without bubble tea, those don't stay in the kunshi, and we can't call them kunshi, because when you get to nirvana, you lose the kunshi. But those seeds are still there.

So it's not true that all seeds have to stay in the kunshi. You have to separate them. As you develop more and more pure seeds, you start to separate them like a goose does, and milk from water.

Okay? Cool? That's really...

And if you think that all seeds have to live in the kunshi, alaya vijnana, in the refrigerator, and if the refrigerator disappeared, all the seeds would disappear, then you don't understand a sangha. You're outside of a sangha system. Now...

Wow! I love this next sentence. Go ahead, Tim.

DROD PA DROD PA DANG LA RGYUD MA NI ZHES DE KUN SHI SA BON GYI BYA'I LHA'I PHYI PHYIR KUN SHI ZHES BYA'I ZHES NA Yeah, I love this sentence. DROD PA means, as Nick knows, we talked about it once on a bus in Taiwan, DROD PA means this long detour I have taken. DANG Let's drop it.

Let's give up the detour. RGYUD MA means back to the main topic. RGYUD MA means the continuation of something.

So let's get back to the main topic. Let's stop this long, long, long discussion about developable seeds, whether they're in the kunshi or not. Is there a place where they leave the kunshi?

Is there a place where the kunshi itself disappears? Let's go back to the main topic. And let's talk about another subject.

Why do we call the SA BON part of the kunshi, kunshi? What's that mean, Morg? Why do we call the seed part of foundation consciousness, foundation consciousness?

Yeah. Are we talking about the thing in the refrigerator as opposed to the refrigerator? Yeah, remember this weird thing in the mind-only school.

The kunshi or the storehouse consciousness, whatever you want to call it, has two parts. One is the refrigerator or the container, which makes sense, right? That's like a storehouse.

And then the other is the seeds that live in the storehouse. Why should they be called storehouse? Okura.

Yeah. Yeah. In Japanese.

Why do you call the seeds the storehouse? I understand that you call the pot, the mind, the skull, the refrigerator. I understand calling that storehouse.

But why do you call the seeds... Why is there a seeds part of the storehouse? Why do you call those seeds part of the storehouse?

They're not the storehouse. They're the goods in the storehouse. But why do they get to be called storehouse?

And that's a sexy answer. I'm not going to read the root text, which we already translated in our translation, which I'm sure all of you have read, called The Golden Key. And let's go.

So Tim's going to read from here also. We just have one minute until recap time. I hope somebody can recap all this.

Well, yeah, let's go ahead. Read it fast and I'll translate it for us. Okay.

Okay. I'm going to leave this sentence, but there's a very, very sexy part coming up. And it's like the seeds are the beginning of all things, and they are the end of all things.

He keeps saying that two or three times. The seeds are the beginning of all things, and they are the end of all things. Okay.

And you got to think about it. But it's a beautiful, beautiful section. This next section is really beautiful.

Those seeds are the beginning of all things, and they are the ending of all things. And then he goes into that. Okay.

So, Word, you're going to try to translate this next paragraph for us? Okay. Okay.

You look a little stunned. You okay? By the way, the more notes Geshe-la put in there, the more incomprehensible it is.

So, there we go. So, I'd like you to translate this paragraph that starts with GKDU. And as you translate it, I want you to translate the bolded parts.

I took the bolded parts out of the Conjuring Tenure, and I think he's referring to them. So, I want you to translate the bolded parts, okay? Here's the first one.

And here's the second one. And I want you to try to translate those too. So, you got three assignments here.

This paragraph, and then the first quotation in big letters, and then the second quotation in big letters. Because he claims that everything I say can be found in the tenure, and he doesn't tell us where. So, we're going to take a shot at that.

And I want you to translate this one that starts with YANG NA. So, four parts. They're not very long, but they're difficult.

The KUN ZHI takes us to the beginning. The KUN ZHI takes us to the end. And the KUN ZHI takes us to ourself.

Three colons here. The KUN ZHI takes us to the beginning. The KUN ZHI takes us to the end.

And the KUN ZHI takes us to ourself. Cool word. Hello?

You're muted, but it sounds good. Does my class end now or in five minutes, Nick? Oh, five minutes, my mistake.

There's time for me.

[Speaker 3]
Yeah, we still have five minutes.

[Speaker 1]
Oh, let's go to the first one. Let's go to the first one here. Your homework may shift.

Let's read this one together. Did you finish it? I just read this one.

Okay. By the way, it's a very common question. What's a very common question word in the first line here?

It's a very common question. Why is it called KUN ZHI? Yeah, why is KUN ZHI called KUN ZHI?

KUN ZHI in Tibetan means the basis of all. KUN KYI ZHI, the basis of all. In Sanskrit, AH LAYA.

AH LAYA, that which everything hangs on. AH means everything. LAYA means to hang.

In Tibetan, KUN ZHI, the foundation of all things. In Sanskrit, AH LAYA VISNYANA, the thing which all things hang on. The thing which all things refer to.

AH LAYA. You got to know that to really appreciate this sentence. Here we are.

KUN ZHI, why do they call it KUN ZHI number SHES PA SHES NA? Glad you asked that question. We always wondered what the hell this KUN ZHI means.

What's the KUN in KUN ZHI? Is everything in KUN ZHI? Yes.

No, not at all. It's not the... What about NGON YI?

NGON YI is... Wait. Okay, all right.

SKYE BA CHEN, all things which ever started. All things which ever started, and which are FDAR. KUN NAS NYON PO MA.

Involved in FDAR? Yes, all things which ever started, and which are involved with mental afflictions, negative attitudes, all of them relate to it as a resulting entity. SKYE BA CHEN, all things which ever start, that are messed up, relate to KUN ZHI as a result.

And, all things which ever caused anything else, relate to KUN ZHI as a cause. Okay? KUN ZHI is the beginning and the end of all things.

Messed up. KUN ZHI, the KUN in KUN ZHI... And by the way, JARWA here, a word, $100.

Give me a Sanskrit word. Yoga? Yoga.

Laya. Laya. Okay?

It's Laya. And KUN is AH. Okay?

This is an old Sanskrit pun that you can't see in the Tibetan. We call it AH Laya, because everything layas, because AH layas on it, and it layas on them. Got it?

We call it everything hanging on it, because everything hangs on it, and it hangs on everything else. Which is messed up. We call it AH Laya, hanging on everything, connecting to everything, because it's the cause of all bad things, and it hangs on all bad things.

Both ways. It derives from all bad things, and it results in all bad things. Therefore, it's AH Laya.

It's KUN ZHI. Got it? Very interesting.

You can't get the pun if you don't know that. You see what I mean? I do.

Yeah. Okay, cool. And by the way, his wording here, word, the use of his language to a sensitive ear implies he is quoting something.

The two parts, where it depends on all bad stuff, and all bad stuff depends on it, it smells like a quotation. He doesn't say it's a quotation. I went and searched the Kanye and Tengyur and I found both of them.

Wow. Okay? Because it felt like a quotation.

Okay? Cool. He didn't say it's a quotation.

You see what I mean? And that's the two parts you're going to translate. Okay?

Cool? And that's why we need you forever, Keshe Michael. Yeah, that's what I'm saying.

That's why you have to keep feeding me, Nick. Keshe-la, isn't that why... Doesn't it say GKB?

No, but that's... He's quoting a quote which is quoting two other quotes. That's what I'm saying.

Yeah, does his GK do represent... Is he saying... You hear some places, right?

That's what he's saying. Yeah. That's why it smelled like a quote.

Yeah, you could say that. You're over time, fellows. GK do means as they say, as they say, right?

Yeah, that's true. But it's not... I don't believe it's a direct quotation, the whole thing.

It's a subtle reference to two other parts. All right. So we're...

Now since I did the first half of your homework, I'm going to have to give you more homework. Translate the first quotation. Translate...

These are both very brief. The second translation, which I added... I didn't have it last term here.

And then I want you to... Translate this one that starts with yang-na, okay? And I want you to translate this place that it came from, which happens to be a sangha.

And I think that's enough homework for you. Oh, here. I want you to translate this part too.

De-la-deer-nay-tsik, okay? De-la-deer-nay-tsik, okay? Got it?

Yep. Four or five parts here. All right.

We'll see you guys in the morning. Nick, any parting words? Yeah, thank you very much, Keshe Michael, and all the Mixed Nuts and the translators and the tech team and everybody.

And so just a quick announcement. For tomorrow in the morning, we have a class with Adam, and then we have... Sorry, first we have a class with Word, Tibetan Basics.

So if you're interested, come on in. Open to everyone. And then we have a class with Adam, and then a special question and answer session with Mr. Sugeng Shi. So hopefully you have some really tough questions to ask him already, but if you don't, Adam's class will be in the morning. Come up with plenty of stuff to ask. And then we have yoga twice tomorrow.

So as part of this course, we offer online yoga to you all, and I hope you take advantage of it. We have some amazing teachers tomorrow. Anatole will be teaching in the afternoon.

I'll remind you in the morning. So thanks, and really wonderful to see you all. Thank you for coming.

Okay, cool. Thank you. Thank you.

Get some rest, everybody. Yeah. Well, we're going to eat the cake, and then we'll take a rest.

Okay. All right, you guys. All right, ciao.