Классика Алмазного огранщика: Нижний Срединный путь — Анализ зависимости, занятие 7

[Speaker 1]
Okay, so just so everybody knows, Sugeng is doing a book on the Wheel of Life, on the Twelve Links of the Real Life, and it's a very complicated book, it's a very difficult book. So the idea is, we use the Wheel of Life in DCI level 6 to overcome addictions to alcohol, gambling, Internet, things like that, and then we're going deeper in the Wheel of Life, which should help you, you know, teach DCI, teach DCI 6, it should give you a deeper understanding. My teacher said, when you go to the dollar store, we have two dollar stores here, in my town, we don't have any grocery store, and we have one cafe, it closes at 2 p.m., and there's no food store, but there's two stores where you can buy something for a dollar, because it's so poor over where I live. And so anyway, my teacher said, when you go to the dollar store, take a hundred dollars. When you go to buy a one dollar thing, take one hundred dollars with you. It means when you walk into a class, and you're going to teach the Wheel of Life, and you're going to help people with addiction, if you have 1,000 facts in your head, ready, you may, maybe you won't use most of them, you're only going to use 95 dollars, I'm sorry, five dollars, but you should have 95 here, in case someone asks you a question, somebody needs something, okay?

So, we're going very deep, and I'm sorry that the difficult part of the book is in the beginning, it gets easier later, okay? So, you have to stay, and not run away, okay? So, we've reached a very funny section, and I'm going to go back one sentence, and I understand that your Tibetan tongue is opening.

Do you want to try? Right after the dollar sign. Slowly.

[Speaker 2]
Wow. Wow.

[Speaker 1]
Don't embarrass everybody.

[Speaker 2]
Wow.

[Speaker 1]
He started to learn in January, so you should all be embarrassed. Yeah, he started to learn in January. He speaks Japanese, Chinese, English, and everything else.

Okay, Bazaar, probably.

[Speaker 2]
Bazaar in Indonesia.

[Speaker 1]
Yeah. Okay, anyway, now you have another language. You have to teach us how you do that.

He told Ben, Ben asked him how you did that, and he said, I saw a video. Okay, kacig nare means, this, this, his text is designed in debate format, so it's always discussions between two people. Somebody comes and says something stupid, and then we show them they're wrong, and in that process you're supposed to learn something, and that's the ancient Buddhist method of teaching.

Instead of just lecturing you, we show you a fight-out, and then, and then, you know, you're supposed to get excited and learn something from the fighting. So, kacig nare means, somebody comes and says, claims, right? Because of the syāna at the end.

Cittāl hengikī miyūyīna. If something, so, the first link of the Wheel of Life is the tendency to misunderstand the whole world. Like, if our husband yells at us, then we get upset, because we think it's coming from the husband, but we don't realize it's coming from us.

So, the first link of the Wheel of Life is called, technically it's called jīgta, right? A view of the destruction, view of destruction, because it can be destroyed, okay? It's destructible view.

Hengke means, you were born with it. Birds were born with it, insects were, even birds, insects, fish, they believe things are coming this way, and they're born with that. So, he says, that basic misunderstanding about who is me, the object of it, is, and then he makes a classical division.

There's a classical division when we talk about misunderstanding, into misunderstanding people, and misunderstanding things. And that things, is not things in general, because things in general would also include people, you see? So, you have things in general, which includes people, and you can divide it into, we call it people and things.

Actually, people are one kind of things, but in this classic division, we divide it into people and things, and misunderstanding people, and misunderstanding things. And then if you say, what kind of things specifically, we often say, the parts of the person, the hand, the nose, the ears, the mind, the personality, these things are misunderstood. So, he says, if something is what the first link of the wheel focuses on, it must be the person, when you divide things into people and their parts, okay?

So, his wrong idea, we always know it's wrong. What do we already know? So, what's the opposite of it?

You see? Does the first link of the wheel of life only focus on people? No, it focuses also on things.

Yeah, me and mine. So, what we learned from this debate already, is that the first link of the wheel of life can focus on mine, as well as me, okay? That's all.

And we're gonna prove it to him, but when you know he's wrong, and when he says something, you can just flip it and you already know what we're trying to, where we're trying to go, okay? You already learned something. Even if we all died right now, you learned that the first link of the wheel of life, which is responsible for all suffering of humankind, also focuses on what is mine, okay?

It misunderstands what is mine, not just me. Okay, so here we go into his, now we give our counterexample. He said, anytime you have misunderstanding that starts the wheel of life, it must be focused on a person, okay?

And not on the parts. Then we say, okay, let's take Kigeng Yau. Who can tell you what's Kigeng Yau?

This is an old joke in Buddhism. This is an old famous joke. We could take a famous person, we could take, you know, he takes an old dog with a beard, with a whisker.

He says, take an old dog with a whisker. But we can't take the dog, we have to take some part of the dog. You see?

Our counterexample, when we come back to him, we're gonna have to take a piece of the dog, which is mine. The dog said, this is my, this is my hair, this is my leg, this is my tail, and this is my mind. So our example, our counterexample is, oh, take the, nambar shepa means take the mind of the dog, the consciousness of the dog, okay?

Consciousness is an easy word to say in English, it's a difficult thing to feel. It's what you lose if someone hits you really hard, or you drink six beers very quick. You know, you lose it.

It's, it's the magic that you are aware. It's the magic, in Sanskrit they're called loka, which means the world, right? It comes from roach, which means bright light.

And, and it's this light of your consciousness, you know, you're, you're aware. You wake up, you have your coffee, after your coffee, you're like aware. And you can see, you can smell, you can taste.

So you have to get a feeling for what is nambar shepa. Nambar shepa is not just a thing in psychology. It's this miracle that, that you're aware, that you can see, you can smell, you can taste, you can see people.

You wake up with it, you know. So take this awareness of the dog, okay? Chö chen means, let's take this example.

Now, tel can go up, in which case it means I believe it, and tel can go down, which means it's sarcastic. Good. Der thao.

Are you telling me that when that dog misunderstands his mind, he's understanding himself, the person, and not his parts, okay? Because you said, anytime somebody misunderstands something, it's to the person and not the parts. So, I guess the dog doesn't misunderstand his mind, okay?

Der thao, dey chir te. Khi khen gyalw gyur kyi chik thang gyur kyi mi gyur yin dey chir te. Because it is the object of his number one, of his link number one.

It is the object. It is one of the objects he looks at when he misunderstands the world, okay? How does a person misunderstand what they hear in their own mind?

Yeah, they don't realize it. Those thoughts are not under their control. If you're depressed, you're going to be depressed forever.

Thoughts are coming out of seeds. You were not nice to somebody last week, you made them sad, you planted the seed, and now this week you hear whining thoughts coming, and you can't stop them. You can't push a tree back into the ground, you see?

The thoughts are coming up from seeds in your mind. If you want to stop them, you have to be nice to other people. It's too late now.

It's too late not to be depressed this week. You can be not depressed next week, but to stop it next week, you have to be nice to somebody this week and make them happy, okay? That's all.

So, even a dog can listen to their own thoughts, you know, and they can believe that they are thinking them, but they're not. They're just coming out of seeds. They don't have a choice.

By the way, that's why you can plant creativity or innovation. That's what we're talking about with Mrs. . .

. Yeah, I mean, you can plant creativity in a company. You can teach people to plant creativity.

Then the company does cool stuff, like this guy, Lengke Gekunye Yimitre, okay? So, he does have . .

. make you remember that yul means desha in Bhasha, like Bangladesh. Desha means direction or country.

[Speaker 2]
Desha, oh, it's a village in Indonesia.

[Speaker 1]
Yeah, and it also means object of consciousness. So, it means country and object of consciousness, and in Tibetan, it's yul, make means to focus. So, the object that his misunderstanding is focusing on is, he has a misunderstanding, he has link number one, and he's thinking about his own mind.

So, are you telling me that mind is . . .

[Speaker 2]
The person.

[Speaker 1]
The person in the classical division into people and things. Okay, got it? Are you telling me it's a person?

Because it's not, it's his mind. Okay, just a person's mind. Okay, kyi gen gyal dak yinpey chir te.

And he goes further, and this is an idea of some Buddhist schools. They believe that the mental awareness is me. Like, you can cut off Gache Michael's finger, you can cut off his arm, you know, he can lose his intelligence, but there will always be, even if he dies, there will always be mind.

So, some schools, when they talk about soul, some Buddhist schools say, it's the awareness of your mind. That's the part of you that gets reborn. That's the part of you that goes on after you die, you can never say that.

Some people say that. So, he says, oh, that's the dog, of the dog. That's himself.

That's his self. Okay, that's his self. That's his dog.

Dog means atman in Sanskrit. Why? Then the guy says, why?

There's an understood why there, and I have to teach you where he's answering, but they don't write it because it would make the book too long. They always know he's going to say, well, why? So, they don't put it in the book.

And then we say, because that's his I. Nga means I. When you say, I'm going to the store, you say, nga drogyu, I will go, nga, nga.

Okay, it means I, me. That's his me. That's his me.

[Speaker 2]
Okay.

[Speaker 1]
So, you're telling me, are you telling me when he looks at his own mind with his misunderstanding, that that's not link number one? Because he's not looking at himself, he's looking at a part of him. He's not looking at, he's not looking at the Kongsak.

He's not looking at the Pudgala. He's not looking at the person. He's looking at a part of the person, which happens to be his identity.

Okay. Got it?

[Speaker 2]
Yeah.

[Speaker 1]
Okay.

[Speaker 2]
What is this te here?

[Speaker 1]
Oh yeah, te is a colon.

[Speaker 2]
Te is a colon.

[Speaker 1]
It means I'm going to, it comes like, that's not true, colon. Because, you see, it's a colon. It means something more is coming.

Colon is this te? Yeah, this te. What about de?

De means that. Unfortunately, de, this spelling changes according to the last letter of the word before it. So, sometimes it can be de, sometimes it can be te, sometimes it can be ste, according to the letter before it.

So, sometimes this is a general pronoun. Him, it, that, they, okay? Sometimes it's a conjunction, and.

So, you've got an, if the last word there, which ends in R, had ended in D, this would be de. Unfortunately, they're spelled the same. But if it comes at the end of a sentence, it's probably a colon.

If it comes at the beginning of a sentence, it's probably him, or that, or. So, this, who can tell me the word before that this refers to?

[Speaker 2]
The dog's membership. Yeah, good.

[Speaker 1]
The dog's membership, the mind of the dog. Okay? That mind of the dog is yin, the I, nga, of the old mangy dog.

Okay? If you want to insult somebody in the debate ground, you can use kigengawa. It's sort of a friendly way to call somebody a stupid guy or something.

I'm looking forward to Nick using it with Ben.

[Speaker 2]
Okay.

[Speaker 1]
Okay, toge barwa le. Okay? So, he's going to quote a book to prove his last statement because Buddhism accepts two kinds of proof, lung and rik.

Lung and rik. Okay, lung means? Scripture.

Scripture. Okay, we accept scripture and we accept rikpa, which is logic. So, you have a choice.

Anytime you want to prove something, you can use. And there's a, as I have said many times, my lama's attendant was named lung re. They named him, his personal name was logic and scripture.

Hey, logic and scripture, could you get me a coffee? Anyway, it was cool. And his first name is lung, jampa, maitreya, maitri.

Mr. Lung, logic and scripture, can you get me a coffee? Okay, so toge barwa is a famous book on logic. Toge, the parts are difficult, okay?

Tok, as you know, means a wrong idea. But toge has nothing to do with that. Toge means logic.

It's an ancient word for logic. I think it might be tarka, I don't know. You can look it up.

Barwa means the blaze. Barwa means like you threw a match on gasoline and poof! So, it's the blaze of logic or something like that.

I forget who wrote it. It's embarrassing. Somebody can find it for me.

It's a book on logic. I don't need the author. It is, yeah.

Yeah. Tarka also means walnut if you're interested. Okay, you're not.

Intermittent. No, my brother just wrote me. He got a job, got a temporary job because he's retired, but they asked him to do a temporary job in a hospital.

And it's in a town called Tarka, Missouri. And I wrote him. I looked it up online and it said, place of the walnuts in Sioux language or something like that.

And that's in Tibetan. It's also walnut. And I was like, hmm.

Because they say that the American peoples came from Asia, the American native peoples. And I thought that the scientists would be excited about that.

[Speaker 2]
Oh, Lake Denjay. Baba Viveka.

[Speaker 1]
Baba Viveka? Okay, good. He's a famous lower middle way guy.

Probably he's the mother of all. Okay, his name is Baba Viveka. Baba Viveka, yeah.

Viveka means to make good distinctions. Baba means existence. Okay, in the translation of the name, it means goodness.

Baba Viveka, yeah. Okay, ko-o-chak is an ancient, ancient, ancient word for nan-so. So, it's the plural of this word, of nan.

It's the plural. Ko-o-chak is the plural of nan. We, us guys.

It means us guys. Yeah, us, we. It means like our school, us guys.

In English, in American English, we also believe, ta-nye-du. Ta-nye is a difficult word that means term. Yeah, t-e-r-m.

Ta-nye-du. So, nominally, nominally. Okay, now why he said that, we could go into that, but I'm not capable.

Ta-nye-du, nam-pa-she-pa, the consciousness of a person, la, to that, we can dunk. Dunk means to apply a name, to give a name, to stick a name on somebody. It's like, I always think of it like in the store, they have this sticky tag with the price on it, and they dunk it on the apple or, you know, they put it on the thing.

That's called, that verb is dunk. Dunk. Yeah, it's got a pre-nasal, so it's dunk.

And in Buddhism it's extremely important, because when the pen picture comes out, you dunk it. You dunk it on the pen, you see. And this is the verb.

So, this verb is one of the most important verbs in Buddhism. You're dunking everything, you know. You apply, attach, project.

Probably the best word in English is project. You are projecting images onto the world. It's just a stick.

The dog dokes a chew toy picture. The human dokes a pen picture. So, this verb, which is, the past tense is, no, takpa, B-T-A-G.

So, kuntak, kuntak, you know, takpa taktam, just projected by the mind. So, the past tense is difficult. It's B-T-A-G-S.

B-T-A-G-S, okay. So, the dok, past tense, is like go and went. There's no G in went, unfortunately.

So, dok, present tense, future tense, tak, past tense. Okay, which is more common in philosophy. Kuntak was, as you remember, the opposite of tenge.

Tenge means you were born with it. Kuntak means somebody stuck it on later. Somebody stuck it on you.

Somebody taught you emptiness means black, black, black, and they stuck it on you, you know, okay. Okay, so that's a cool word, dok. Musa dok means we directly, Musa means directly apply this, this word.