Вордсмит — Книга 2: Трудные места школы «Ум только», занятие 49

[Speaker 2]
I guess Sushumna must be crying, I don't know.

[Speaker 1]
Hello. Hi dad. Do we get to see the baby?

Yeah, where's the baby? Yeah. Can you say something again?

Sorry, my headphones weren't on. We want to know where's the baby, and is she too big to fit in the screen? She is in her swing.

She's in her swing. Better not to disturb her. There's a mantra, don't mess with the happy baby.

If she's not crying, let's leave her. Let's just leave her alone. Maybe if I have an afternoon class, we can see her before the end.

Okay, let me share my screen.

[Speaker 2]
Word, we are not seeing you neither.

[Speaker 1]
I'm well aware of that. Yeah, it's better for everyone this way. The host asked me to start my video.

Thanks, host.

[Speaker 2]
All right, one second. I'll get my homework up and I will share my video. All right.

[Speaker 1]
I've been trying to hand my homework in early so the translators can look at it.

[Speaker 3]
You've been doing really, really well about that.

[Speaker 1]
You're the speediest. But I did it so early, I was like, did I do it at all? But I did.

Thanks, I'm trying to be more considerate of my father years here.

[Speaker 2]
Here we go. All right.

[Speaker 1]
Okay. So, let's begin. What are the three literal interpretations of the Tibetan word?

I mean, from our text. It's so peaceful when you ask a question. The foundation of all negative emotions.

Basically, yeah. Be more specific and you will be, you'll have two of them actually. What you said was in the golden key, and it's not contradicted.

It's just a little more specific. Yeah. Remember?

Kun means everything. And she means foundation. Yeah, that's true.

In terms of the foundation of all the negative emotions. The cause and the result or both. Yeah, exactly.

So it's the cause. And everything.

[Speaker 3]
And everything hangs on it.

[Speaker 1]
Okay. Yeah, totally. So it's the cause, or it's the effect.

And then there's a third one. They're in the middle of this cycle. Yeah.

Yeah, I mean, that's totally true. And that's basically the cause and effect thing. Here, I'll just show you guys.

I mean, you guys basically got everything. The one you guys kind of didn't say was the self. Yeah.

And you can just remember cause, effect, and self if you want to remember this. Okay. Okay.

To what part of foundation consciousness. Are these three interpretations, mainly referring to the refrigerator. I think it's the box.

It's the right then box trucks. So, I mean, I guess it's all box trucks right. Depending on how you look at it.

Okay. So it would be not the stuff in the fridge but the fridge itself. If that clarifies for you, Nick.

What is it that is linked to the foundation conscious in such a way as to cause this belief in himself.

[Speaker 2]
Ignorance.

[Speaker 1]
That's true. Yes, that is the answer I'm looking for. Negative consciousness is what is linked to the foundation conscious in a way that, which, which gives a belief in some self nature.

Okay. And better. This is actually from our first class but there was no new vocabulary.

Confused. Yes, that is what this means. And the words just resonate for me you know what I mean.

No, I'm confused about what you mean.

[Speaker 3]
Is it like root.

[Speaker 1]
Yeah, basically root of what though, root of.

[Speaker 3]
Of course, I don't know. Well this is like root words, right.

[Speaker 1]
Yeah, that's stop. Perfect. It's like etymology or the literal meaning or something like that.

Okay, good. And then, which messed up my messed up. Yeah.

Yeah, cool. It wasn't many new herself. I just, I guess.

I translated stuff. Translated. Okay.

Let's see. Okay. Nature won't be trying to send us.

Okay. Consider terms of those are 10 power bodies of his listeners. So, you know, okay.

Um, yeah, there's a tricky thing here, and I was thinking about the everything's fine. Up to chedak du means is as opposed to cheer. So you got a juxtaposition.

Yeah, I tried to specifically as opposed to in general. That's what I did. Oh, I'm sorry you got you did catch it nicely.

Yeah, I'm sorry I didn't. I was looking at the next sentence specifically seed part. And yeah, more generally.

They do not have foundation consciousness. In other words, the things involved with negative emotions are eliminated in their entirety. I like that from my loop are nice.

That's neither. Neither any longer outside. This neither is for nipple right exactly.

Yeah. You have to read the nipple as because they have eliminated entirely. Everything to do with negative emotions.

They no longer possess the two things, which would, which would define a country, you see what I mean, which would define something. They no longer possess the two things, which would define something as a country. Okay, you gotta figure out what those two he's talking about.

Okay, I have not. They no longer possess the two things. Well actually it's more precise, they no longer either of the two things, which would define something as a foundation consciousness.

Yeah. So what what two things is he talking about. And if you were kind you would put a footnote for your reader.

So no footnote. There's going to be reading this book when she gets older. I hope not.

I'm going to have the strangest child in mind on me. The only man in America. That's true.

Um, are the two parts. Namin and southern parts of the country. I'm thinking, you know what it what came to my mind was the to Nancy justifications.

I guess we should look at 422 the first. Well, what he just got finished talking about was the, the ways of literally explaining the word. Right.

Exactly. Yeah. And it was J.

And doing. Yeah. And then the third one was kind of off the wall I don't think you have to worry about that one much.

Right. Yeah. So, if we're talking about the literal meaning of the foundation of everything.

What are the two senses in which this mind, this state, state of consciousness is the foundation of all things. As a viewing looper, and as a looper I think that's what he's talking about. Which, which would mean there's no longer any foundation consciousness, which is resulting from messed up things.

And there's no longer any foundation consciousness, which is triggering messed up things in the future. Okay. Right.

To me, that's what it's talking about. And because there's no longer anything left, which was caused by messed up things in the past. Oh, I see.

And there's no longer anything in the future that's going to be triggered by the kunshi. There's no kunshi. Because the future consequences and the past implications are gone, the thing in the middle is gone.

Right. So, due to the fact that they do not have either a kunshi or the seed part of the kunshi, which is a cause or an effect. Yeah.

Good. Yeah. Yada, yada, yada.

Yeah. And it's really a beautiful paragraph. You know, Tsongkhapa is amazing.

He didn't say, Oh, it's not there anymore because you're all happy. He says it's not there anymore because there's nothing in front of it and there's nothing behind it. You know, that's kind of cool.

Let's see if Tegtu supports our interpretation. Okay. I never know how to break these up.

Should I have kept this the same? Like, should I just keep this like this and just make this like one? I think if it were me, because he took the trouble to say something weird, madrupa mayin, I would separate it.

But either way, I'd probably do both. So then punctuation is the question then. I'm okay with ending a section number with a comma or something.

[Speaker 2]
You are?

[Speaker 1]
Okay. Yeah. Yeah.

That works. Okay. You know what's going to happen, Wern?

Sushumna is going to take out all the Tibetan anyway. And that's the way these things go, you know, like they don't print Bibles anymore with the Greek or the Hebrew. Oh, well.

Anyway, I hope I don't see this day. Okay. 425.

Please read 425. Oh, yeah. I didn't read this either.

I'll read it really quick for the recording. Okay. Yeah, and by the way, one point that I see now in the translation is that the words...

Can you go back to that translation?

[Speaker 2]
Sure.

[Speaker 1]
Yeah, the words, those that have attained power should modify only the bodhisattvas and not the arhats here. Yeah. Okay.

And I was having some conjunction issues because, you know, Tibetans, they go pretty crazy with the tongue sometimes. Yeah, it is. Yeah, and you don't understand that those that have attained power only applies to the bodhisattvas here until you go further.

Until you go down in the text, you don't understand that those who have attained power is only referring to the bodhisattvas here and not the arhats. Okay. Yeah.

Okay. I try to make a distinction. That's why I use this weird forward slash with the nian tu and rang sang gi.

Yeah, I caught that and I didn't object. Yeah, I know it's a little clumsy, but that's why. It's okay.

Okay. Ma chupa min te. Thek tu le...

By the way, do you want to extemporize on why he didn't say chupa yin te? Yeah. Okay, I thought about it.

Can you say what the two mean in English? Sure. So, ma means not.

Okay, first of all. Okay. Okay.

Chupa, in this context of like a debate pedagogical system where we're basically refuting or agreeing with an opponent, as it were, he's saying the things he just said are... This would be incorrect. So, ma chupa means incorrect.

But then Jason Koppa says min, which means is not, or ma yin. So, he's saying the things I just said are not incorrect. Yeah, the question is why, I mean 99% of the time at this juncture, they just say, well, that's correct because this other book says, but very unusually here says, I'm not wrong.

Right. And can you say any reason why? I'm just curious because I was digging around to see why he said that.

I don't know, maybe. I don't know. The only time I ever say stuff like that is if something I said sounds ridiculous or something to someone who wouldn't understand it or just, and they're like, no, it's not that I'm wrong, or like, I know that sounds crazy kind of thing.

I don't know, I can't attest to why Jason Koppa did it. I don't know, I feel like with a writer like Jason Koppa, sometimes he's got to say things that are a little novel because the works can get so repetitive, perhaps, you know, where, so I think sometimes I feel like they just switch it up a little bit just for compositional reasons. Okay.

I don't know. All right. Yep.

Anyway, it's, it's something you can bother your students about. I just, plenty I'll be bothering them with. Yeah, this is a major, major problem with the spellings here, right?

Yeah. Can you discuss the difference between S-T-O-N and B-T-O-N? Yeah.

So, S-T-O-N is very common in scripture. And I don't know if this is a carving problem or a typist issue, I don't know. It's not, it's not the typist.

This is the carving. And by the way, it would be highly irregular for a person to mistake two letters side by side with a head letter. You see what I mean?

That would rarely happen. That's true. And it's repeated in the next section.

Yeah, it is. So, T-O-N is very common. It means to teach or present or something of that nature.

But T-O-N with a B on it, a B-A-O, is pretty rare. Yeah, very rare. Yeah, and it, as Geshe-la has noted here, means to pluck out or remove.

I think it's the, it shares a root with like K-A-T-U-N, like to like spit out or say something. Exactly, to do your recitation. Which, by the way, has a heavy prenasal in the present tense, K-A-N-D-U-N.

K-A-N-D-U-N. So this has to be the past tense. Yeah, like plucked.

Yeah. So yeah, I put removed. I don't know.

Yeah, good, fine. They have taken out the same bad quality from their heart, right? Yeah.

And I put, I basically put non-Buddha for Lopa, like meaning like, is that what he's trying to put? Is that what he's trying to say when he says Lopa? Like I'm non-Buddha?

Yeah, exactly. Yeah. Okay.

Yeah, literally non-nirvanicized, but it's okay, non-Buddha, since they're Mahayana. Here comes a beautiful deer. I don't know if you guys can see it.

[Speaker 2]
Let's see it. Oh, yeah.

[Speaker 1]
Oh, sweet. That's cute. Yeah, it's a baby.

It looks like Tsushima, actually. How do you say? Shawa?

Shawa. Oh, Shawa. Yeah, anyway.

Nice. Okay. Next section, Geshe-la?

Oh, wait, I want to go back to that last section.

[Speaker 2]
Okay.

[Speaker 1]
So what's the point here? Oh, no, I want this Chokchik. I want a better translation of Chokchik.

Oh, are you sane? Here comes his brother. Chokchik means just a part of the whole thing.

Oh. That's the implication here, yeah. Okay.

Okay. Oh, okay, talking about the bad part of foundation practice. No, talking about the part of foundation consciousness that doesn't prevent you from enlightenment, but the part of foundation consciousness that prevents you from reaching nirvana.

How's that? Can we say that? I think so.

Okay, they have taken out from kunshi the parts that stop you from reaching nirvana, but they have not taken out the parts from kunshi that stop you from reaching full enlightenment. I think that's the point. I think you're right.

Okay. I feel like Geshe-la or I've never seen a really clear explanation of what makes kunshi negative, per se. Oh, I'm getting into a long thing.

But I guess you could say caused by or causing nyomong chen. I guess so, yeah. Now we get to people.

Okay, let's see who these next guys are. Yeah.

[Speaker 3]
Yeah.

[Speaker 1]
Now he says, but full arhats and self-made Buddhas, and he puts those in the same phrase without a comma, so they're meant to be grouped together. Then he says, let's see, listeners and self-made Buddha arhats. Yeah, somehow you got to group the first two together and isolate it from the third because the following half of the sentence is split into two.

You see what I mean? Yeah, and this is the same issue I had with the previous section a couple of facts. I don't know if a semicolon or something like that would be appropriate.

Yeah, listeners along with self-made Buddha arhats comma. You see what I mean? Or something like that.

Yes. Somehow to group the first two together. Good.

Then those that's gone comma. Wow, these two guys are really having fun out there. I have plucked out each and every obstacle involving negative emotion.

NYON MONGS PA'I GRUB PA THAR NAG, BSTAN PA'I TSE NYID DANG, ZHIG TU DUS PA NAG, BSTAN PA'I TSE NYID, PHYIR TE GSUNGS SROG. I don't understand that Tse Nyid part here. Do you?

I think what he's saying is the definition of each one of these groups. And I think it's like the definition of group one is they have done this. The definition of group two is they have done this.

And then you're supposed to look at it respectively. One goes with one and two goes with two. Yeah, I'll go ahead.

I'll hang. That's OK. Yep.

OK. Somehow this what defines them is these qualities that they have removed all of their obstacles or some of their obstacles. How's that?

Yeah. OK. Right.

OK, good. How does that prove what Tsongkhapa... How does that prove...

How does that defend Tsongkhapa?

[Speaker 2]
That he was not incorrect?

[Speaker 1]
Yeah. How does that prove he's not incorrect? So you got to go back three sections, I think.

I think it proves it by necessity. Because if arhats of either class and bodhisattvas who have attained power and Buddhas have removed these obstacles and no longer have that part, right, chok chig.

[Speaker 2]
Yeah.

[Speaker 1]
Then therefore it must be... the khunshi must be the thing causing all the problems. Because they took out the thing and they don't have the problems anymore.

Yeah, good. The point that we're flirting with is that there are people who destroy their khunshi. And what happens to you if you get that lobotomy?

If you removed all of your negativities, would there be anything left? I don't know. I think it's more like brain tumor surgery than lobotomy.

It depends. I don't know. It depends on which J we're talking about for me.

Okay. Okay, cool. Nice job.

Difficult section. Yeah. As we know.

Yeah. What's happening with words-text is we went through an easier book about mind-only because we knew we weren't ready for Tsongkhapa. Now we're going to Tsongkhapa and we're still not ready, right?

But the point is, to be honest, and I think about it a lot, I don't think there's anybody else who can do this anyway. So we might as well give it a good shot. I don't think there's anybody else who can.

Well, there's no one that can prove us wrong. Yeah, that's true. By the way, Word has mentioned his first mind-only book, and I'm going to do some shameless advertising.

Let's see. These are the Mixed Nuts books that have been published, especially the ones with the little circles in the middle. And there's the QR code.

In some countries, there may be laws. I don't know about ordering books online or things like that, so you have to check in your country if it's okay to order these books. Most of these books are available now in e-book.

You can get them in three minutes and start reading them. You don't have to wait for a month to get the shipment of the paper book. But all these books are ready.

Word's first translation is the red book here called The Golden Key. I think it's the best mind-only book available, translated. You can order that one.

I will do one more shameless advertisement. This is a sutra that we translated for a program in December in Kyoto. If you use this QR code, you get a free copy.

This one is free. This book is free. If you guys are interested, you can order this book for free.

Again...

[Speaker 2]
We didn't see the separate QR code. We are only seeing the DCP one.

[Speaker 1]
Oh, let me see how I fix that. I will stop the sharing and I will share again. Can you see it now?

[Speaker 2]
There you go.

[Speaker 1]
Good. Again, it depends on your country. If your country allows e-books, then you are welcome to get this free book.

This is a beautiful sutra about sharing things. We covered it in the three-day program in Kyoto in December. I'm going to get rid of that one and go to your book.

Grandpa has to do all this advertising. I'm sorry. I'm sorry.

Can you see that? Words, text? Yeah.

Good. By the way, we are still in a section where we are trying to prove that it is possible to cut out from your brain the whole kunshi. Then what happens?

What is left? There is the quotation that we just had. Everything is good.

We are done. Where do you want to pick somebody else? One of your early morning students?

By the way, thank you for getting up earlier and having those classes. People really appreciate the classes. Thank you for that.

I would say it's not a problem. I figure your sleep is already disrupted for the next couple of years. It doesn't really matter to get up early.

[Speaker 2]
Don't jinx me.

[Speaker 1]
Don't say that. Next couple of weeks, it's all going to smooth out soon. Every parent who has a child believes that.

I haven't even had one and I know that. I don't want to jinx you. I prefer to live in this illusion.

I'm looking at the names. I will pick someone who has been in class recently.

[Speaker 2]
I'm not seeing anyone. I'm not seeing anyone new. Chloe.

Yay. Hi.

[Speaker 1]
The first line, please. The second line, please.

[Speaker 2]
The third line, please. The fourth line, please. The fifth line, please.

The sixth line, please. The seventh line, please. The tenth line, please.

[Speaker 1]
The eleventh line, please. The twelfth line, please. Okay.

Cool. Then Tsongkapa says, Hey, you want more chedak? Yeah, you want more details?

You want more specifics? You want more detail about this stuff? Let's examine the two at which the bak chak sum dulk.

Let's talk about the time in which the three potential types of seeds stop. Good. By the way, we don't know what they are yet.

He hasn't mentioned them yet. I didn't know there's three different kinds of bak chak. We're all going to learn something new today.

Yay. He says, let's go back to dun sung. Let's use the secret meaning.

By the way, we don't know yet exactly. Who wrote it? There's a debate about it.

Boy, it would be really fun to try to figure it out, wouldn't it? That's the secret. Maybe word wrote it in a past life.

Who's going to read the next sentence, word? I don't know. Let's see.

Who wants to read? Does anybody want to volunteer? You can volunteer.

How about that? That would be foolish. We're going to volunteer if you need somebody.

Go ahead, Tim. Go ahead. All right, Tim, translate.

No, that's what I get. CP Yanlak refers to Sugeng's specialty. Oh.

[Speaker 3]
It's the wheel of life, one of the branches of the wheel of life.

[Speaker 1]
Yeah, one of the 12 links, really. Perfect. The links of suffering life or the circle of suffering life, those Bach Chalky Sabans.

You're going to spend the rest of your life, you guys, wondering what's the difference between a Bach Chalk and a Saban. I'm this irritating guy who says the Bach Chalk and Saban. Okay.

I would say, if I was translating it, I would say a seed in the form of a subtle seed, which acts as a link in the creation of samsara. Yeah. It doesn't dog, okay, Tim?

That kind of seed, which triggers another link in the wheel of life, it doesn't dog, okay, until Pardu Naminjung.

[Speaker 2]
Until it doesn't... Until it ripens.

[Speaker 1]
Yeah, until it ripens, until their karmic maturation. And then, confusingly, in these ancient languages, we have to use the negative, okay? It keeps going until it doesn't keep going.

You see what I mean? Okay, I see. It keeps going.

What it literally means, why you use a negative is, it keeps going during the period in which its maturation has not yet happened.

[Speaker 3]
Okay.

[Speaker 1]
And that's the way you have to form the construction in these ancient languages. In English, we just say, it keeps going until it ripens. But in these ancient languages, you have to say, it keeps going for such time that it has not ripened.

Okay? It's very difficult. Anyway, apparently there's three kinds of bhagyaks.

Now we're learning something new today. The first kind of bhagyak is the kind of bhagyak that keeps the twelve links running. And that kind of bhagyak keeps going until it ripens.

Until it ripens. And then it disappears. Bhagyaks for the Wheel of Life keep going.

They stay safe inside your brain until they open. And then they disappear. And the result comes out, and you have to live with that.

Next one, Ward. Awesome. Second kind of bhagyak.

Okay. Who wants to read? Joy?

Joy Chen? Are you available? Maybe.

No? Maybe she's interpreting. Oh, look, she's interpreting.

If I could read. Errol? You busy?

Maybe he just got busy. He was smart. Errol, you want to read this?

[Speaker 2]
Yeah.

[Speaker 1]
All right, go ahead.

[Speaker 3]
I keep getting nyonmong. I know that one. Nyonmong pa chen gi rupay?

[Speaker 1]
Chupay.

[Speaker 3]
Chupay.

[Speaker 1]
Nyenpo. Nice. Good.

Ward. I want you to dissect this one. And I'm going to take an allergy break.

Okay, so we're going over the three types of seeds and this is the second type and so that's why it says apostrophe I, sabin, meaning a type of seed. Awa means a view and in this case this is the view that turns the wheel of life and we're playing with a new way of translating it, the view of me and mine. Yeah, when it's not required to be more precise.

Yeah, more literal or something, right? Okay, and so, as Earl said, nongmong, pretty common means, nongmongpa means something involved with mental afflictions, which doesn't have to be a person or a mental event. Messed up-y, messed up-y.

Yeah, messy up-y and chen means that which possesses that and trupa, anything that comes from all the different things that come from things that possess being involved in mental afflictions. This trupa means it's got a lot of connotations of things appearing to exist from their own side or something like that. Right, like fantasies, like all the different weird things that come out of it.

Yeah, especially feeling like things are coming this way. Okay, right, sorta. Okay, and then pachakisavan is some sort of interpretation of, or it's seed, or subtle seed of seeds.

Yeah, yeah. Subtle potential of potentials. And then, and then, ngenpo is- Oh, wow.

Oh, there she is. Hi, Sushuna. Ngen.

Wow. Got more hair than dad has. Oh, look what you can do with your tongue, wow.

Wow. She's so beautiful. She's so peaceful, she never cries, right?

She's smiling. Most of the time. Oh, she's beautiful.

Oh my goodness. Now you don't have to do yoga anymore, you just carry her around.

[Speaker 2]
Totally.

[Speaker 1]
My one bicep is huge. Okay, so ngenpo means- So these two new kinds of seeds, which is basically seeds for seeing things the wrong way, okay? They keep going until- Some sort of antidote, counteragent.

Yeah, until you blast them away with a counteragent. So now we got two kinds of seeds. Some seeds in the mind keep going until they ripen naturally into blue, etc.

Some seeds keep going in the mind until you apply the power of a spiritual antidote. That's a second type of seed. Now we got a third one.

Who's going to read this one? Let me see. Erin, she's been doing well in class.

Erin, you want to do it?

[Speaker 2]
Okay. Ngenpo.

[Speaker 1]
Ngenpo.

[Speaker 2]
Ngenpo. Ngenpo. Ngenpo.

Ngenpo. Ngenpo. Ngenpo.

Ngenpo. Ngenpo. Ngenpo.

Ngenpo. Ngenpo. Ngenpo.

What's the next one?

[Speaker 1]
Paadho. Pardo.

[Speaker 2]
Pardo.

[Speaker 1]
Nice, nice. All these... That's the words of other babies, I think.

He's got a lot of babies going on. So now we've got a third kind of bhagyak, and this is very interesting because these are bhagyaks for gewa, good karma, or neutral karma, but still involved with tripa. Right.

Elaboration or some kind of... You're still somehow seeing things as coming from their own side. You're doing nice to somebody.

You're being generous. You're giving charity. But that good karma is sakche.

And stained. It's still impure because you still believe that those things come from their own side. Basically, okay?

Basically. Right. Do you ever get rid of those seeds which have been planted by good deeds which were misinformed?

Okay. And obviously neutral seeds. These kind of seeds are not nasty seeds.

They're kind of pleasant seeds, but they're mixed up with misunderstanding the world. When do you get rid of those seeds? And when do you stop being even a high listener and even a high self-made Buddha type?

When do you get rid of those seeds? Until such time that it has not passed that you go into parinirvana? Or I'd say a total nirvana.

I think I think Myinta here and Rangsangye here are arhats. I think they're already arhats. But he says until you guys become full, full nirvana, full arhat, those seeds will persist.

Which in his structure here says the seeds, the little tiny nice seeds that are still impure will survive in your brain until you reach total nirvana. And so what's happened in these three sections here, we lost the seeds which would create more samsara for us. Then we lost the seeds to see things the wrong way.

And then we lost even the seeds. Who's doing that? Then we lost even the seeds for good deeds we did, but for the wrong reason.

We didn't understand. Is there any seeds left in the kunshi? There should be seeds for not being omniscient left.

We covered them in the third one. Oh, did we? You're supposed to say a word, hey, there's no seeds left at all in the kunshi.

Or no seeds that are stained, that are bad, at least. This is a very interesting and a new thing that we haven't spoken about before. If you cover these three kinds of bak choks and you take care of them in your mind, what will happen to your kunshi?

It's going to wither away and die. Yeah, it just empties out and falls apart and goes away. And you don't have a kunshi anymore.

Very interesting discussion. It makes you more and more curious, who is this guy doing sangha? All right, and so kappa is in love with him.

We don't know. Now, we didn't cover one more kind of seed that might block you. Here's a fourth one.

He mentioned three bak choks. I would include this fourth one in the third one. Yeah, it's like 3A and 3B.

Three as it applies to Hinayana and three as that applies to Mahayana or something. In all four, which are really three, are expressed in the formula, the kunshi will persist until such time as you blah, blah, blah. Okay, here we go.

Who's reading, Drew? I don't know, we're almost out of time. I'm going to read it.

All right. Yeah, and then it's a recap time. This is a little weird, but the bak choks, which create enlightenment, persist in a flow until such time as you step into your final meditation prior to enlightenment, which is called diamond-like meditation.

The seeds to become a Buddha, which might be hanging out in the kunshi, but I don't know what they're doing there. Oh, no, sorry. They're probably not in the kunshi.

They persist until you enter the final moments of your enlightenment. Okay, cool. So, give us a wrap up, Mr. Word. Okay. Well, we started class with discussing a quote from the Summary of the Greater Way, Mahayana Sangraha, in which Jason Kappa is proving to us that he is not incorrect in terms of his discussion on the meaning of kunshi, and those three meanings are that it is the cause of all bad things, it is the effect of all bad things, or it is the fact that we think of things as having a self, which then makes everything bad. And so he went on to discuss that quote, and in terms of arhats and Buddhas and what happens to them when they get rid of the kunshi, which is nirvana and omniscience.

And then from there, Jason Kappa then goes on to, he switches topics, and is now introducing a new subject, which is the three types of seeds, and those three types are seeds involved in the links of suffering life, and when you get rid of those, the links, excuse me, the seeds that have to do with our view of me and mine, and when you get rid of that, and then in terms of what makes you an arhat, and then how you reach Buddhahood, Jason Kappa, and I guess getting rid of all those bad seeds in the end.

Yeah, and then the kunshi itself collapses. By the way, where we're going next, can you guys guess? I'll just, one more sentence, okay?

Hey, every living being has eight kinds of consciousness, even Buddhas, and the eighth one disappears, and everyone always has eight. Jason Kappa, if you get rid of all the seeds, what happens to our kunshi at that point? Yeah, how can you say, Tom Kappa, every living being in the universe always has all eight consciousnesses after you just described how number eight collapses?

Okay, and that's coming up next. Stay tuned. Thanks, everybody.

Thank you, Geshe-la. Thank you. Thanks for the baby.

I really like this. No problem. It wasn't much work.

Not for you, baby. All right. Thanks, Geshe-la.

Anything else, Nick, Uncle Nick? Yeah, thank you, Geshe-la. Thank you for awesome classes, as always, and thanks for it.

We have yoga coming up with Connie, who's going to take over for JB, and if you can make it to that class, great. If you cannot make it to that class, we'll have another yoga class today with Alex Rivas at 3 p.m. Arizona time. All right.

Have a great day. Thank you. You too, Nick.

See you guys tonight. Here comes my visitor.

[Speaker 2]
Another little one.

[Speaker 1]
Hey, there's the el jefe, la jefa. Oh, she's sleeping. She just woke up.

Hey, Amaha, you look like your daddy when he starts class. Yeah. Did you have a good sleep?

Oh. All right. See you guys later.

Cute kid contest. All right. Bunch of cute kids.

My granddaughter doesn't have any hair like that. All right. It'll go.

All right. Okay. Bye.