Вордсмит — Книга 2: Трудные места школы «Ум только», занятие 48

[Speaker 3]
Hey, I missed it. Oh, I'm still missing it. I just got to notice.

The best dad ever. There we go.

[Speaker 1]
I don't know if it's literal.

[Speaker 3]
Well, I wonder what my dad would say if I said so.

[Speaker 1]
No competition. So, who's up? I'm trying to remember.

[Speaker 3]
I believe it's Mr. Wordsmith.

[Speaker 1]
That's right. He might need a quick break. He just taught a class.

No, I'm here. Should I start? Let's do it.

Good morning, Geshe-la. Good morning, Mr. Nicholas. Okay, let's start.

Here comes Dr. Word. You still have your Christmas lights, Geshe-la? Nope, they just put them down.

Oh, out in front, I left one up because I missed it. It looks good in the Zoom call. Maybe it's going to be Valentine's Day lights, I think.

So, I'm just going to start with the homework. Yeah, Geshe-la. Okay, sorry, I have to talk a little quieter.

My daughter's sleeping. Oh, I ain't that cute. If she keeps sleeping, it will be.

Okay. Okay, so what does the city power in Shackles represent in the metaphor by Jason Coppola? And what is the difference between the freed experiences in our metaphor?

[Speaker 2]
The freedom body.

[Speaker 1]
Thank you. More details?

[Speaker 2]
Supposedly, we are talking about two kinds of achievements. One is called the freedom body, and the other one is called what the Dharma body. And one, as far as I understand, relates more to achieving liberation from our mental afflictions, our negative emotions.

And the other one, the Dharma body represents like achieving total alignment. And the just getting rid of your negative emotions is compared to just being free from your shackles. But it doesn't necessarily give you glory and ultimate bliss and happiness.

And the Dharma body does. And those are the two metaphors. Like one is like you are just like a city goer, a regular, a regular, there is a way in English, regular Joe Doe.

[Speaker 1]
Regular Joe.

[Speaker 2]
Then you are free, but then you don't have any special power or any special, you're just another guy in the streets. And but if you get the Dharma body, oh, and things get interesting. It's like the metaphor like to be a prince that it's about to be coronated.

[Speaker 1]
Yeah, that's true. Okay. Thank you.

Um, yeah, so the city goer represents the liberation body of an Arhat and the truth body of a Buddha. When representing the liberation by city goers simply freed of all his negative emotions, and when they represent the truth body, not only freed of the negative emotions, but they are granted omniscience. Thank you.

Um, what is the other metaphor given and how is it relevant as concerns the mind only school? Which of these metaphors is worldly and which of these is scriptural? Nice, nice question.

It's about the goose, right?

[Speaker 2]
Yeah, totally. Yeah, the goose one is the worldly one. And the scriptural one is some of the shackles.

[Speaker 1]
I think it's the other way. Yeah, we can look, but I'm pretty sure it's the other way. The goose was the was the scriptural one.

Oh, no, you're right. Yeah, the goose was the scriptural one. I'm not sure.

Now I'm doubting. Let's go see. Yeah, take a look.

[Speaker 3]
Sorry, the goose is the common one. Yeah, the goose is the common one, even though I've never heard of it before.

[Speaker 1]
Okay, so I thought it was the other way. Um, let's see. Okay.

All right. So be it. Thanks, Oscar.

And why do they call it foundation consciousness?

[Speaker 2]
Oh, yeah, now I remember something. Because it was something like everything hangs on it, alaya vijnana, and it hangs on everything as well.

[Speaker 1]
Yeah, that sounds good. It is the foundation of all things involved in negative emotions. That's also good.

Okay, some Tibetan words. What does chak drog mean? I am shackles.

Yeah. Um, chong mi? City folk.

Yeah, exactly. Hey, Word, I was wondering why drog might be spelled similarly to friend. Yeah, and maybe it means they come in pairs.

I think it means they're like close to you. I was thinking about it. Oh, yeah.

Okay. Okay. Yeah, like they stay very close.

Yeah, yeah. Okay. Too close.

Um, and kyuma? I go back to the main topic. Nice.

Nice. Yeah, we had it as main topic. I put it ordinary, but it's, that is what it meant in the context of the text.

What it means is, yeah, to go in a flow. Yeah, to go back to the flow. Yeah.

Why, he went back to the flow from where, you guys?

[Speaker 2]
From a quotation from Master Asanga, I think.

[Speaker 1]
Was he talking about the metaphors, actually? Yeah, I was going to guess the metaphors.

[Speaker 3]
Well, he said whole business about the liberation body and the truth body, right?

[Speaker 1]
It was this great struggle to explain how you could have a capacity which was unchanging, and then you could develop it. That's the main thing, you know. So how could you develop a buddha nature if it's unchanging?

That was the big thing, yeah. Cool, thank you. Okay, um, I translated what you asked me to translate.

Yeah, all right. Why do they call it from the Hinkanen? All the changing things they're involved in.

[Speaker 3]
I'm sorry, could we get in the habit of treating this like a regular stanza where it's read?

[Speaker 1]
Okay, uh, Wu, do you want to read this first paragraph? I will. Good, okay.

Okay, I'm just going to read this slowly, okay, in my head. And all functional things, they come from um, you gotta catch the I tried to, um, with all functional things that come from that they come from Oh, yeah, like the effect of Let me think about it. I get confused between the debun wupa and the viewing wupa, yeah.

So, so let's, let's stretch it out. Are they saying that the kunshi, as far as being sabangs, right, as bhakchaks, the seeds in the mind for messed up stuff, uh, they are, uh, they relate to all things, they relate to everything in the universe as their result, you see? They relate to all messed up things as their result, and they also relate to all messed up things as their cause.

How's that? Something like that, you see? Yeah, okay.

Yeah, uh, so those seeds sitting in your mind, what, what they're trying to say, and I, and I spent a long time thinking about it, um, usually when you say kunshi and you say the foundation of all things, it feels like you're saying everything you ever experienced depends on those seeds, and, and that's the, that's the ordinary way to think of kunshi and, uh, foundation of all things. Then what he's, what he's saying, what he's trying to get us to think about is, uh, how those seeds are also results, uh, from every messed up thing we did before. So, uh, not only are those seeds in your mind connected to all the things that happen to you in the future as causes, but they are also connected to everything you did in the past as results.

And that's what this word drebu ngurpor and gyuri ngurpor, uh, means. Cool? Like that.

So, so I'll, I'll, I'll quiz you, and I'll ask you, and it's something that's unclear to me. Do you jorwa, do you relate to things as a causal entity? Does that mean, uh, is that referring to how the seeds in our mind create our reality, future reality?

Uh, and then when it says drebu ngurpor, does that mean the seeds in our mind are the result of things we did before? Is, is that, is that the, is that a word, do you think? Um, no, I think it's saying...

Do you think it's the opposite? I don't think it's necessarily the opposite. I think it's both in a sense, but I think that when they're referring to the kunshi as like the source of our issues or something of that nature, yeah, um, I, I think they're more referring to the overarching idea within the mind-only school of the kunshi being a negative thing that should be gotten rid of.

And so therefore, if we didn't have a kunshi, which somehow inherently means something negative, right, then we wouldn't be having these, uh, negative results. I think that's what they're saying. And then how, where does the gyuri ngurpor come in?

Um, so I thought I did both. So the kunshi, sorry, the kunshi as the cause of our problems due to the fact that it's inherently negative, I guess, and then, and then, and then the cycle would be because it then goes on to house the seeds that come from that negativity, it, the effects of that negativity are also generated by the kunshi. Yeah, okay.

And in either case, if, if they're saying that the seeds in your mind can be viewed as results of previous messes, mess-ups, and the seeds in your mind can be viewed as the causes of future suffering, in either case, when you define kunshi not as the cause of all things, messed up things, but as standing in the middle of all messed up things in a timeline, then the necessary implication is that if it's left unfixed, it will cycle.

It will continue to cycle. I think that's a big implication here. Yeah.

Yeah, I think so. It's in the middle of the cycle either way, cause or effect. Yeah, when you say it's in the middle of a cause and effect chain, uh, what you're implying is that it's a wheel of life.

And then what would be the natural thing to go on to as your next topic? How to get rid of it to end the cycle. Yeah, how to shut, how to shut that cycle down, and that's exactly where he goes.

Okay, next paragraph. So these are the quotes, um, that you extracted, um, and found in other texts. Oh, good, yeah.

By the way, I wanted to point out, he repeats this word jorwa, kunla jorwa. So, somehow jorwa, which means to connect to, is supposed to give us the feeling of laya, or to be the basis of, you see what I mean? Or underlie, underlie all things.

Yeah. So, I'm very curious if the Sanskrit for jorwa here was some kind of laya verb. And, uh, Lee, uh, Lee is the root, I think, and, um, and Aisha tried really hard to find us this book he keeps quoting, and she said it's nowhere on the planet.

This, uh, okay. Okay, Kewa, Kewa Chan Kunin, you want to read, please? Okay, yeah.

I just started searching for jorwa in my mind only Tangier, just to see. Yeah, okay, good. I'll check that later.

Okay, um, um, Kewa Chan Kunin, Nongmunhe, Chutamche Dreybuy, Mokor, Ther, Furwam, Shejawani. Yeah, good. Uh, does it, jorwa, and then you gotta think of, uh, the mental seeds, the negative mental seeds are sitting in your kunshi, and they reach out to future events, and they also reach back to past events.

And that's what the jorwa here means, connects to, or relates to. So, uh, so, so the kunshi relates to all messed up stuff, uh, as, as, now my question to you were, it is, is it that the kunshi is the dreybu here, or is it that the kunshi here triggers the dreybus? When you say draping lumpur, are you talking about the seeds, or are you talking about what happens later from the seeds?

I think it's what happens later. Okay, yeah, you could say that. Uh, I believe that's what it is, because it comes after Chutamche here.

And then if you look at seeds as, as connecting to gyu yin lopar, in the next line, what's that mean? The cause of all the functional things. Uh, nyonmongchen kyi gyu.

Um, the cause of all messed up things involved in negative emotions. Yeah. Functional things.

Yeah, so I, the way I picture it is, is that the, the, the bakchaks, the seeds in the kunshi, they reach forward into the future as causes, connecting to things which are results, and then they reach backwards into the past to, uh, as results to things which were their causes. Yeah, and that's what they're trying to say here. And that's, that's what kunshi means.

Yeah, cool. Right, so, so that's the jorwa, like the fact that they're in the middle of the cycle is the connection, right? That's...

Exactly, I think it means they, they connect out to, or they, they reach out to, or they connect to, or they relate to. Yeah, I think that's the jorwa. And I, I think it's a pun on, on laya, but uh, because he's supposed to be giving a sikshe, right?

He's supposed to be giving a, a literal explanation of the word, so he hasn't covered shi here. Okay. Uh, in a, in a, in a very obvious way he hasn't covered it.

So it, so the word laya, shi, maybe the jorwa is coming somehow from the same root, you know, I think. Uh, we have to find a, we have to find a, a book in the mind-only section of the tengyur which exists in Sanskrit, and which has this discussion about jorwa in it. Exactly, and that's why I was doing that search.

Yeah, but you can try. Maybe Mahayana Sangharatha? Yeah, very possibly, very possibly.

Okay, I see you got one more line down here. By the way, this is crucial, and it's going to come later. So, so far we've looked at kunshi as a cause of future results, and we've kind of explained the word alaya as the foundation for all future results, messed up ones, and then we've explained the word alaya in a second sense, in that it underlies what came before.

And now we have it in a third sense, and that's important to remember these three. So we have gyu, we have, we have alaya explained as a gyu with future debus. We have alaya explained as a debu of past gyus relating to other past gyus, and now we have a third relation.

So that's important. And that's to, it's jorwa to what? And that's the middle line here.

Yangle, you want to read it? Sure. I don't know if we officially read this one.

We can read it if you want. Just for the audience. gyu nulpor tokpar jepa thetak ni, ngeypar sungwa ngeypa.

Yeah. Okay. By the way, by the way, this ngeypar sungwa, there's gonna come a word called, I think it's called ngey tsik, which means to explain the literal meaning of something.

Yeah. So I think this ngeypar sungwa is some kind of ancient Sanskrit for ngey tsik. Yeah.

Okay, so I'll... So it's not ngeypar sungwa in the sense of definitely grasp. It means that's the second implication of the ancient root.

Okay. Okay. Yeah, good.

What's yangle mean? Or? Yeah, and I love your translation as alternately.

That's perfect. Or you can say that it connects living beings to their self. Okay, the de is difficult here.

What's the de refer to? I would say their sense of self or something. Their wrong sense of self.

Okay. So maybe, maybe kung qi is called the foundation of all things because it forces all living beings to connect to a wrong sense of self. Okay.

And by the way, the dak here is kung qi. The sense of self, the self that you're sensing is kung qi, and what forces you to sense it is your nyonyi. What is that?

The eighth consciousness, right? Or they call it the seventh, and kung qi is the eighth. So the part of your mind which is pleysha central, which is called nyonyi, is forcing us to believe that the kung qi is us, is who we are, and that's my self.

Yeah, okay. So you can explain kung qi as the cause of future events, you can explain kung qi as the result of past events, or you can explain kung qi as what people think they are, wrongly. It's cool, okay?

Everybody, okay? What's the shesumbatar imply? That it's a quote?

Yeah, that someone has used these words. It may not be a direct quotation, but he says, as they say, you know. So, you know, someone has used that language, and I think later we see who, okay?

Keep going. By the way, this morning, when I woke up earlier, I changed these three words in the middle of the first line to... I changed the third one to dak instead of jor.

The three ngetseks, okay? Yeah, he doesn't tell us what they are, but now I believe it's dak. Oh.

So kung qi is called basis of all things because it connects to one of three things, causes, results, or self-nature, okay? Oh, I see. So gyu, dre, and dak.

Yeah, take out jor and put dak, yeah. Oh, I see. And those three can all be used to explain the literal meaning of the basis of all things.

You see what I mean? And therefore, all three of these words, cause, result, and self, are wrapped up in the literal explanation of the word kung qi. I see.

The ngetseks for those three are connected to the literal definition of the word kung qi. Oh, okay. Yeah, because ngetsek usually means...

Etymology or something, right? Yeah, it's an ancient etymology, exactly. So somehow, he says, when you explain the word alaya, you can explain the ah as all causes, you can explain the ah as all results of negative things, or you can explain the ah as your sense of self.

And then shi, foundation, means it connects you to those things.

[Speaker 3]
You see what I mean?

[Speaker 1]
Very interesting, it's very beautiful, yeah. Keshav, I was thinking that storehouse consciousness is actually a much better name than foundation consciousness. I kind of like it.

Yeah, I do kind of like it. I forget why I rejected it, probably because someone else started it. Because the two parts of the storehouse consciousness, one is the storehouse, one is the consciousness, essentially.

Yeah, yeah. I'll cook it, okay. Keep reading the whole thing.

ma cheway wang du chepa yinpey nangpar yedpey she to Yeah, and what he's saying is that normally, when you ask somebody, why do you call it foundation consciousness, the answer is, it's the foundation, it's the consciousness, which is the foundation for all the stuff that ripens out of that consciousness, like blue, okay, like blue. So, it's causal, therefore it's a foundation. So, chu chi kyi nge tsik means, normally people explain it only as being the foundation of all, all that we are, of our world, of our samsara, right, like blue.

But he said, what I've done here is I've shown that it can relate to three different literal meanings, okay? And what I've done is, I've looked at the seeds in the foundation consciousness, both as seeds and as results, okay? And if you don't do that, if you don't appreciate that the seeds in your mind are both causes of your future and results of your past, then you will always explain the word kunship as causes for your future reality.

But what I've done here is, nangpa yewa te, I split it up, I split it up, I split it up for you guys, you know, so it's cool. And not just two ways, I split it up three ways. So, totally, again, beautiful, thank you so much for explaining all that.

And I would think that the gyu and the dre is connected by the dak. Dak is the jor. That's an interesting place to go.

That's a really interesting place to go, yeah. Because that's what we're trying to get rid of, right? I mean, all Buddhism, I guess, but...

Yeah, and we're going here. This, definitely, I would agree that this dak here is the non-existent dak. It's the me which doesn't exist, yeah.

Yeah. And maybe you're right that as this present state of mind is not connected to past and future events, you are perceiving a non-existent dak. Yeah, that's cool.

That's cool. Okay, that's my homework. Nice.

Really difficult to translate, but I feel like we get the most out of your text, because we struggle. And it's hard... It's like trying to run after someone.

It's like trying to run after some guy that can run a mile in two minutes, you know. Right. Okay.

All right. Give me a screen back, handsome. All right.

Thank you. Congratulations again on your baby. I don't know.

She's really cool. My grandkid, I don't know. She's just got a little hair in the back here.

I think she's genetically related. And your girl had a whole full head of hair already. It's kind of...

I don't know. We're jealous. Okay.

All right. Oh, word. You know what V did the other day?

Maybe I'll send it to you. She found an 18-minute clip of bird songs, real bird songs. And we played it for the baby.

And she went wild. Oh, wow. And I'll send it to you.

They seem to really like it. That's amazing. Yeah.

And it's kind of... What do you call it? It's not going to corrupt her mind like rock and roll.

Okay. So there's the one quotation. There's the second quotation.

And okay, we finished that. We did this one, right? Oh, and by the way, that Dr. Jawa thing comes...

I found the original quotation here. What text was it again, Jim? It was from a commentary, and I forget who wrote it.

It might be an auto-comment, but probably not, to Yogachara Bhumi. Okay. So he relies heavily on the secret one, right?

Supposedly secret one. Sometimes. It is secret, that's why we can't find it.

Yeah, totally. It's going to be cool when we find out who wrote it. Probably it was Tsongkhapa or something.

And I wanted to point out something in the quotation that we found in the ancient book. It says the kunshi connects you to a sense of self. Dr. Jawa, okay?

And then Tsongkhapa has changed it to SEMS CAN DE BDAG TU. And that's an interesting place to go with your graduate students. When your early morning students get really good, you can discuss the difference, okay?

I like Dr. Jawa. It's more clear to me. But anyway, connects you to a wrong sense of self, okay?

Okay, we finished this paragraph. I'm going to cut this to make it easier. Do you want to have someone else read the word and help them?

[Speaker 3]
Sure.

[Speaker 1]
Your students were shining yesterday.

[Speaker 3]
Yeah, they did well. Let me see.

[Speaker 1]
Anna Elie, are you available? You don't have to be. A word, you're going to get an English-Romanian accent.

[Speaker 2]
For sure I have one. Thank you for the opportunity. Deyangdir, chir kunshi, shi yungwei, shenjungwei, doni dir chun, kun chun, wei, chir yinla, Please help.

[Speaker 1]
Chedak. Chedak and chichedak. Chedak.

[Speaker 2]
Good.

[Speaker 1]
Nice. Good. Dayang dear, Tonkapa wants to go a little deeper, which is what he does.

What's... shir kun shi means what? In general, with foundation consciousness?

Yeah, in general, when we say foundation consciousness, the meaning of that is shir kun jorway chir. And I think the dear means all entities in the world connect back to it. I think that's the force of dear here.

It's called kun shi because our whole world rests on it. Connects back to it. Chir.

But if we explain kun shi through... if we say it's the foundation of all things, because all of our world, for example, blue, connects back to it, well, then, we're not talking about the whole kun shi. We're talking about only half of the kun shi.

What's that mean, word? The basis as opposed to what it's based on? I want to go to refrigerator and the seeds in the refrigerator.

Yeah, that's what I was trying to... Yeah, good. Look, when you say alaya, or the source of all things, when you explain kun shi, foundation consciousness, in a simple way, and you say, look, it's the foundation of all the stuff that comes from it, when you define kun shi that way, you are limiting kun shi to the seeds in the refrigerator.

Because the refrigerator already happened. You see what I mean? The part of the kun shi which is a result is not causing the outside world.

It's just giving a place for the seeds to sit. So saben kyi cha means 50% of the kun shi, which is the seeds in the refrigerator. Okay?

Keep going. Who's going to read next? It's kind of long.

Pick somebody you don't like. I like everyone, Geshe-la. Yeah, that's the problem.

I don't know. I will do it.

[Speaker 2]
I'm doing reading. Yes. Let's see.

Again.

[Speaker 1]
Okay.

[Speaker 2]
Okay. And then okay. How's that again?

Your way. Okay, cool.

[Speaker 1]
Now, if you look at kun shi, foundation consciousness, as the basis of your whole world, we can call it the basis of three different things, basically. We can call it the basis of the tsultrim. The seven collections of consciousness.

Yeah, the seven other consciousnesses, right? Yeah. Or we can say it's the cause of everything that's nyo mon pa.

All the mental afflictions? Yeah, messy stuff. Messy stuff.

Not just the afflictions, but what comes from them, when you add the pa. Or you can look at it as the combination of negativities and karma, which is the classic second truth of the four truths. The suffering and the...

Cause. And its cause. Yeah, it's the cause.

When you say the second Arya truth, what causes suffering, the first Arya truth? It's nyo mon and le. It's karma and negativities.

In that sense, we can look at the kun shi as kye wa. It's the foundation for birth itself. The messed up situation of being born in samsara.

And then we discussed long ago, we did a detour to the Abhidharma second chapter and we discussed the four kinds of khyens. The first one was gyuyi khyen. I don't see it meaning in anything here except just normal cause.

So, it's the... Of all the kinds of factors in the world, the alaya vijnana is a causal factor because it... out of the kun shi pours blue and all the rest of the world.

Therefore... Therefore... And now we get a clarification.

Therefore, kun shi relates to the whole world in the sense that they are kun shi's result. DE'I BRAS BUR How does alaya vijnana relate to the world? It relates to them as their being the result of it.

DE'I BRAS BUR Got it? Or you could say... You could say that kun shi, DE'I BRAS BUR relates to the whole world as its cause.

I'm sorry. The whole world could be pictured as the cause of kun shi. Okay?

Okay, it's cool. And it keeps going back to the two 50% pieces of kun shi, the refrigerator and the seeds in the refrigerator. Here he goes again.

Who do you want to read it? Natalia? Do you want to try it out?

[Speaker 2]
kun shi nam smin chok chang ni gro ba nga nga sim gang gu gyur non gyits gus dak tu bur ba chorwa four ways kun shi kun chok kun shi no kun chok Okay, nice, nice.

[Speaker 1]
Nice start. kun shi nam min gyi chak ni What's nam min gyi chak? It's the part of the kun shi that's already ripened.

Which is the refrigerator, right? drowa nga'i sem chen kun gyur nyun yi kyi All the living beings in the universe of all the five different kinds, okay, this kun shi is... I'm sorry.

They are joined or they are connected to the kun shi to believe it's their self and they are caused to do that by the nyun yi, by consciousness number seven. Messed up consciousness, okay? So, nyun yi, which is consciousness number seven.

What are the eight? Six normal consciousness, eye, ear, nose, tongue, skin, thought. Six.

Plus, now you've got number seven, which is your ignorance. And we don't talk about consciousness number seven much. We haven't talked about it.

But it's your ignorance and it's the ignorance, it's the misunderstanding in Sugeng's text that we talked about yesterday. And consciousness number seven forces you to look at consciousness number eight, which is kun shi. And it forces you to believe that that's your self.

That's your self nature, okay? So, that's what he's saying here. As the refrigerator part of the foundation consciousness is you are joyful to the refrigerator part by your nyun yi.

Consciousness number seven, which is your misunderstanding, forces you into a relationship with your kun shi, where you think that that's me. Where you think that that's me. Okay?

And that's the third sense of kun shi. Cool? So, in that sense, the kun means everything you take to be me wrongly.

Okay? It's very interesting. Or is it all sentient beings?

You could say that. And that could be the force of Drona why he mentioned five. Where's the kun here?

So, is it samshen kun? Or is it kun dir nuni? Oh, here the kun refers to all living beings.

Okay, that's what I meant. Yeah, and the shi is what? Self, I guess?

It's the refrigerator part misunderstood as being me. Okay, cool. Now, Tsongkhapa's style seems to be to kill us for a while and then give us something easier.

So, I think he's throwing us some candy here. Here's a new discussion. Who's going to read it, Wu?

There's not much time. What time do we end? 55?

I don't know. 6.55? Yeah, you have to wrap up.

You have to wrap up in two minutes. You have to wrap up in three minutes or something. Let's get started on the next section, though.

Yeah, let's do that. Catherine, you want to read this sentence, please? Are you busy?

Yes, Katrin, you said? I said Catherine, but you're... You can do it.

Go ahead. Now, he's been talking all this time about the refrigerator, which is the ripened part of your kunshi. And now he says what, Wu?

He says, what about the seed part of your kunshi? When does that end, ever? Yeah, when do you shut down when do you shut down the seeds in your mind as opposed to the refrigerator that's holding the seeds?

He wants to shift the attention. He's doing this good composition thing where he says, hey, we talked about the refrigerator so long, let's get back to the seeds in the refrigerator, and let's look at when do they stop? Which means, when do you stop your messed up part of yourself?

Okay, we got one more minute, Wu. Let's see if there's something. Yeah.

Let's try to do this sentence. You read, Wu. Okay.

The wrap-up won't take long. Yeah. And this is kind of a summary of what we just finished.

She says, look, kunshir shakpa means we call it kunshi. We call it the foundation of all things. Why?

khang gyi chir means for the reason that kune nyo mo bi chok nam drip bu ngo por nam it relates to all things as those things being its result, or it relates to all things as in the sense of being the seeds in the past and as causal entities, gyu yin ngo por, jor wi chir. It relates to the world as a cause. It relates to the world as a result of past messes.

And it relates to the world as a mistaken sense of self. Those are the three ways that we explain kunshi, right? nge cik sum Then he says, because of those three senses or connotations of the word kunshi, now we can talk about stopping it.

You see? That's what this first sentence is going to go to. In the next line.

Because it has these three senses, now we can talk about stopping it. Cool? All right.

So you're going to translate de chir, and you're going to translate these two sections from Mahayana Sangraha. Okay? And who is that?

That's not me, okay? Mutual mic. Here he's got a statement about stopping kunshi because it has those three senses.

And he makes a general statement about stopping kunshi. When it stops. Then he says, just translate this word, ma drupa minte.

That is not the case. That is not the case. Yeah, this is not not the case because Mahayana Sangraha agrees with me.

So he makes a statement about how to stop it. And then he says, by the way, I'm not wrong because Asanga himself agrees with me. Oh, I'm not wrong.

I'm not incorrect. Yeah, yeah, yeah. So first you're going to get a general statement by Tsongkapa about how to stop the kunshi.

Then you're going to get a quotation from Asanga which agrees with him. And in between there you've got a little phrase that says, I'm not wrong because Asanga says. So while I'm doing that with you, I want you to translate both.

I want you to translate Tsongkapa's opinion and then I want you to translate Tsongkapa's backup. Okay? Okay, cool.

And can you give us a summary of what happened today? Sure. Okay, so we moved into a section of the text that is outlining why kunshi is called kunshi.

Or why is it literally called kunshi, which means something like foundation of all, literally. And Tsongkapa has given us three possibilities, or three ways in which it can be interpreted. One is that it is called that due to the fact that it's the cause of all our troubles.

The second is because it is where it creates the effect of all our troubles. All the effects of our troubles become it. And then third, it is because the self itself is inextricably linked with the kunshi.

Right. Okay, good. Linked being the word like jorwa in Tibetan.

And so he went to some description as to why this is the case and how it would work. And then he briefly touched on how it connects with the concept of the nyuni, which is the negative consciousness, and how the nyuni is the carrier of this notion of the self. And it is what then basically imprints the foundation consciousness with that ignorance, which then makes it the cause and effect of all of our suffering and the self itself.

Nice. Good. So you see the kunshi sitting in the middle of three relationships.

And then we started on how to end it all. Yay! That's the whole idea of the book.

Okay, good job. You got the hardest text. When I review for the classes, I always start with your text, because if I get it out of the way, I feel better.

You got the hardest text of all, so thanks for sticking with it. We're going deeper and deeper. Thank you, guys.

Have a good day. Yep, say hi to Sushumna. Nick, we got...

Seven minutes, right? Seven minutes. Thank you, Geshe-la.

And everybody. Okay, see you guys soon.