Классика Алмазного огранщика: Нижний Срединный путь — Анализ зависимости, занятие 10

[Speaker 2]
Sastipukhi Drukshin Me Thok Tram Prirabdhimshin Nindeyyem Pagi Sangye Shindhu Miktey Uvargi Drogon Nam Dakshin Lajupar Shok Inam Guru Ratnamandala Kaminiyatayami Sangye Shuddham Sokhi Choknam Na Jangchu Vardhu Dakni Kyap Suchi Dakhi Junhyeng Gipis Sunamki Drolak and Chir Sangye Jupar Shok Sangye Shuddham Sokhi Choknam Na Jangchu Vardhu Dakni Kyap Suchi Dakhi Junhyeng Gipis Sunamki Drolak and Chir Sangye Jupar Shok Sangye Shuddham Sokhi Choknam Na Jangchu Vardhu Dakni Kyap Suchi Dakhi Junhyeng Gipis Sunamki Drolak and Chir Sangye Jupar Shok

[Speaker 1]
Are you warm enough? Are you not too cold? You want to sit over there?

Alright then. Microphone off.

[Speaker 2]
Can it be brightened this way?

[Speaker 1]
You are very smart. That's why you're in this class. Okay.

Please read, because you're so good at it.

[Speaker 2]
Kachik Nare Nga Iwa Awala Iwala Mikpe Jipta Klan Kye Te Nga Iwala Mikne Rang Kya Kya Tu Pe Tse Yu Tu Chin Pha Yun Sen Na Nice. Is this my turn? I'm going to give you a bigger...

[Speaker 1]
That's big enough, right? Okay. This is kind of addressing a question we had, which you will understand when you figure out the sentence.

Nga Iwala Mikpe Jipta So, Jipta means first link. Yeah, the view of destruction. It either means the view will be destroyed, or it means me will die.

It's called the view of destruction. It's the technical name for link number one. The common name for link number one is misunderstanding.

The bad translation of the name for link number one is nice. Jipta Mikpe means focused on. Nga Iwa Nga means I.

Nga I means my. And Nga Iwa means my stuff. Okay, my stuff.

Okay. Yeah, good. That's good.

Nga is I. Nga I is my. Nga Iwa is my.

Okay. My stuff. Okay.

Because this gets tricky because Nick's in my Nga Iwa.

[Speaker 2]
Focused on my.

[Speaker 1]
But misunderstanding. The first link has to be focused on me or mine. But what if he's one of mine?

What if, you see? What if he's my friend? Then he's my Nga Iwa.

You see, we had this question. We were flirting with this question. We didn't deal with it yet.

I hope he deals with it. He may not. And we're not talking about the learned one.

We're talking about the... Tlenke. The one you're born with.

Okay? Insects have, birds have, fish have. Okay?

About their own. In my house, the birds fight over the bird seed. And there's always this aggressive one.

He's like pushing the other birds away. I don't know why I have to see that. De Nga Iwa La Migne That tendency, which you're born with, which sees my stuff as being self-existent somehow.

That looks at my stuff, De Nga Iwa La Migne Rangyatupa Zeyu De Jimba It holds it to be substantial in the sense of being self-standing. Zeyu means substantial. Zey means substance.

Za means clay. Okay? Holds it to be substantial in the sense of...

Tupa means able. And ranggyat means stand on its own. It's substantial in the sense that it stands on its own.

Anybody have a problem with that? I mean, this is supposed to be cut cheap.

[Speaker 2]
Yeah, you're right.

[Speaker 1]
Let's see where our guy goes. O Na Nga Iwa Chechen Consider my stuff. Kyur Kyebu She Gyur Ki Duba Ta Are you saying it is included into the personality of a person or the mind stream of a person?

Okay. Okay. That means...

Oh, I see it. I see it. De Nga Iwa La Migne Pujita Tengyur De Okay, well anyway, why do you say that?

De Nga Iwa La Migne Pujita Tengyur Ki Migyur Ki Tso Yinpe Che Because it is the primary. Okay? It is the primary object focused upon by the natural tendency to focus on mind.

Mind is the primary object?

[Speaker 2]
Now...

[Speaker 1]
Now, what's the Kyaba we can derive from that?

[Speaker 2]
Something is the natural...

[Speaker 1]
If...

[Speaker 2]
The main...

[Speaker 1]
Yeah, you can't be this and be... to be... I'm sorry.

To be this... To be... If you are the object of focus of the inborn one...

Now, he added inborn, so maybe that's significant.

[Speaker 2]
The main object of focus.

[Speaker 1]
Yeah, and then he changed it to main object. Okay. But he still kept Nga Iwa.

He's still talking mind. But then he said it's the Nga Iwa part that's included into you, not outside of you. You see?

Nick is... Nick is... Nick is not...

Nick is Nga Iwa, but he's not Gyuky Dupa. I'll say it again.

[Speaker 2]
He's not part of your mind stream.

[Speaker 1]
Yeah, he's not part... Part of the mind stream, the old test, is if you pinch it, it goes, it goes, ouch. Yeah, I can pinch him and I don't feel anything.

So, he's not Gyuky Dupa. He's not taken in by my mind stream. The tip of my hair, such as it is, is not Gyuky Dupa.

The tip of my fingernails are not Gyuky Dupa. But the root is polar, and you know... Okay?

That's Gyuky Dupa included into my...

[Speaker 2]
Your view.

[Speaker 1]
Well, it means in my capacity to feel. You see? My capacity to sense.

You see? So, you're outside of that. Okay?

And that solves the problem.

[Speaker 2]
So, he's splitting mind into two parts.

[Speaker 1]
Yeah. Okay? He's splitting mind into two parts.

My arm, my leg, is Gyuky Dupa. That's part of me. Nick is mine.

He's part of my world. But he's... If I pinch him, I don't feel anything.

[Speaker 2]
Okay. Same thing.

[Speaker 1]
The normal term in Abhidharma is Gyuky Dupa. Okay? He's trying to emphasize...

Shaky Gyuky Dupa is an acceptable Dhamma. It feels cold to me. Are you guys okay?

I don't want everybody to get sick. Is there any way to turn it warmer? Warmer?

No, it just feels cold to me. People who grew up in Arizona, we love air conditioning. It's like candy for us.

Air con. Okay. All right.

Got it? Let's say it again. Oh.

Oh, well. If... If something is...

Are you saying... Now you want me to think it. Are you saying the natural tendency to focus on mine, Okay?

holds my stuff to be self-standing? Yes. Then let's consider my stuff, all right?

Are you saying that it's part of me? The my stuff you're talking about. Okay?

Then are you saying it's part of pinchable? Okay. Why?

Because it is what the natural tendency to hold to mine focuses on. So it appears to be the case that the natural tendency to focus on mine is focusing on my parts and not the outside world, which is also mine. My wife is mine.

My house is mine. My kids are mine. But that's not what the inborn one is focusing on.

So he's... Yeah, our guy. Our guy is trying to cover himself.

Why? What was the problem? What's the basic problem?

Mine. The first link has to be focused on? Me and my wife.

Sugung. Sugung or Sugungs. Okay, so if it focuses on Shentien, which is Sugungs, it doesn't really count.

Because you all feel, you know, everyone's more selfish about themselves than even their wife. Okay? Everybody's more selfish about...

You comb your hair every morning and night, your wife's hair. You know, in the end we are more selfish about ourselves. Okay?

Okay, got it? And that causes the suffering of the world. Tak kye.

Tak kye means you already accepted my reason, which is that it must be the main object of the inborn tendency to view... which is viewing my stuff. Okay?

Because you just said that. Tak kye, you already agreed to the reason. Tak kye, kye len.

Okay? You already agreed. Then he says, okay.

It is focused towards the natural tendency... It is... The natural tendency...

It is the natural tendency to focus on mine. Main. Duk mi ni te.

You can't agree to that. Kye bu kang du ne pa'i ne te. Kye bu nga yi wa yinpe chir te.

The place... This is a noun. The place where any particular person is staying.

Okay? Got it? Yeah, they're next to each other.

I'll do it again. The place where any particular kang... I'm sorry.

The place where a particular person... Where... This kang du is where.

The place where a person is staying. Okay? Is part of the person's mind.

Like this room. Okay? This descriptorium is part of mind.

Okay? It's part of nga yi wa. Mind.

My stuff. Okay?

[Speaker 2]
Kye bu is part, is it?

[Speaker 1]
This kye bu means person.

[Speaker 2]
Person here?

[Speaker 1]
Yeah, that person's mind. Okay? The place where a person is staying is part of that person's mind.

Mind. My stuff. Okay?

Why? Because there is a natural... Sometimes you can say natural for thinking.

Okay? There's a natural belief, lo, state of mind, that thinks to itself. Nyanpa is a specific verb in Tibetan that means to think to yourself.

[Speaker 2]
Okay?

[Speaker 1]
Which thinks to itself. Okay? Oh, this is my place.

Nga yi ne so. This descriptorium, nga yi ne so, is my place. Okay?

It's a natural state of mind that comes up. If somebody attacked a room downstairs, we would slowly go down and help. If somebody attacked a descriptorium, you know, we would fight.

[Speaker 2]
It's true.

[Speaker 1]
And that's natural. It just comes up in a person. Everybody has it.

Except for a high bodhisattva. And then you stop. That's all.

What did we learn from that exchange? What did we learn? I mean, we answered a difficult question.

I gave you the snort. The snort means I'm displeased. No, but what was the problem with the description of the first link?

[Speaker 2]
The description of the first link?

[Speaker 1]
Well, it's very easy to believe that the root of all trouble in the world, the wheel of life, is focusing on me, me, me, me. Me and mine, you know? But he's part of mine too.

So, if I focus on Nick, am I starting a wheel of life? Am I starting suffering?

[Speaker 2]
Then he says no.

[Speaker 1]
Yeah, he says... Yeah, he says the mind in the me and mine, which is focused on by the first link, has to be the one that's pinchable. It has to be my stuff that's part of your feelings.

Got it?

[Speaker 2]
When he says you can't agree to that, he's saying you can't agree to his reputation because he already said something else that was dumb?

[Speaker 1]
Probably it's that you can't say that it's the main object. Okay? You can't say it's the main object of the natural tendency to focus on me, which is the problem, which is the source of all suffering.

Why? Because, I mean, a place, the place where you're staying, VOC, Village of Oak Creek. Somebody says, I hate Village of Oak Creek.

I'm like, yeah, me too. You know what I mean? I mean, not really, but...

You know, Rimrock. Where I live, it's like poor and... So I don't...

People talk bad about Rimrock. I'm like, okay. Somebody talk bad about my hand or the way I talk or the way I think or the way I explain Tibetan.

Oh, no, no.

[Speaker 2]
That's mine.

[Speaker 1]
You see, Rimrock is... It's my town, but I don't feel the same about that as I feel about my... you know, my body or something like that.

[Speaker 2]
So, basically, this sentence is saying that the... like the example of this... as in the room...

[Speaker 1]
Yeah, like Rimrock.

[Speaker 2]
The room, like the scriptorium, it is...

[Speaker 1]
Are you telling me... Uh-huh. Well, Kishi, let's take the scriptorium.

[Speaker 2]
This sentence.

[Speaker 1]
Yeah, let's take the scriptorium, okay? If you pinch it, is Sugeng going to go out? No.

No, then... Okay, like that. Okay, got it?

I agree it's mine. It's his. For Sugeng, it's part of mine, but it's not what the First Link focuses on.

Now, how you get that out of here, that's your problem. Study the words carefully. Write the sentence carefully.

That's what it says. The guy didn't understand that the mind... that jikta...

Jikta means First Link. It focuses on... has to be the mind which is, you know, close to you.

[Speaker 2]
That is the guy's stand or our stand?

[Speaker 1]
That's our stand. And he didn't know it. He said, all mine is...

Yeah, all of mine is the object of the First Link. Okay. And we said no.

No, okay. It seems like you made that clear in the first sentence, and then I'm not sure why the second one continues to clear it up because he... Oh, he gave an example of nga yi wa, which was not gyu kyi dupa.

We gave a real example. He said, well, what do you mean mine that's not pinching it? Take the scriptorium.

Okay. Okay, good. Kacig nare.

Please read, Sugeng.

[Speaker 2]
Kacig nare. Jikta klen kye kyi mik yu yin na.

[Speaker 1]
Yeah.

[Speaker 2]
Kang sok yin pey gyep sum.

[Speaker 1]
Yeah, good. By the way, I mean, I really admire Sugeng's effort in... I mean, I've had students for five, six years who couldn't read as well as he reads after six months.

So, I want to... Is word helping you or something? The human dictionary?

[Speaker 2]
Yeah. There's some secret.

[Speaker 1]
But I encourage the rest of you, Benggami, Seiji, Gibson, you know, whatever he did, do it. I'll have what she's having. Whatever he did, I mean, he proves that it's possible.

So, I'm watching to see how serious you are. You know.

[Speaker 2]
You're screwing up the bell curse.

[Speaker 1]
Yeah, expectations. Okay. So, kacig nare.

Jikta klen kye kyi mik yin na. Now, this gets interesting. So, if something is the object which the first link looks at, okay, the natural form of the first link, well, then it must be a person.

Is that what you're saying? Khaza yinpe kya. It must be a person.

You said, pinchable. Okay. So, now you're changing.

I mean, so the object of the first link has to be a person, right? Has to be. Kya.

Then, we see something kind of controversial. Our counter example is what? Dukden.

What is our...

[Speaker 2]
Yeah.

[Speaker 1]
It's one of the four truths. The truth of suffering. The first truth.

First of... The first teaching of the Buddha, you know, there's pain and it has a cause. There's an escape and that has a cause.

There's a path. You know, result, cause, result, cause. There's pain, it has a cause.

There's freedom, and that has a path. So, so he took... the counter example is dukden.

Now, if he took it as a... if we said it's a a counter example, it must be the first thing he mentioned. What's that?

[Speaker 2]
Which is the...

[Speaker 1]
Object.

[Speaker 2]
Object.

[Speaker 1]
Of the first link.

[Speaker 2]
Of the first link.

[Speaker 1]
Okay? The truth of suffering.

[Speaker 2]
Okay.

[Speaker 1]
Now, I gotta tell you guys something about the truth of suffering. Okay? The four truths.

The four truths. Okay? Understand, never forget.

They are not statements. They are not everything is suffering. That's not the first truth.

So normally, truth means, a truth means a true statement. You know? It's a truth that everything caused by your negative emotions is suffering.

You know? That's a truth. But, classically, in Buddhism, the word prathruta suffering can mean cancer.

[Speaker 2]
Cancer.

[Speaker 1]
You see? See, cancer isn't talking. Cancer isn't making a statement.

Cancer isn't saying everything in the world that's caused is pain. It is pain. So, the truth of suffering can either refer to that statement, everything caused by negative emotions is gonna hurt you, or it can be the hurt itself.

Yeah. The real thing. Okay?

Got it? So, that will help you understand this debate. That slides from one to the other, to be honest.

Oh, the things I thought were okay are not. And then comes a statement in your head. You see?

You see the things you thought were okay are not. You see you're gonna, your body's gonna die, for example. You see it directly.

Then your attitude about your body changes. And if someone asks you about your body, you say, yeah, it's, what do you call it?

[Speaker 2]
Temporary.

[Speaker 1]
Doomed to.

[Speaker 2]
Ah. Deteriorating.

[Speaker 1]
There's a word for it. Bound to die or something.

[Speaker 2]
Moribund?

[Speaker 1]
Ah. There's an expression. Anyway, you, you see something about your body, future, that it's gonna lay down.

Gravity will win. Gravity will win the battle. You see it directly.

And then, and then in your mind comes a statement. Oh, my body is suffering. Okay?

Like that. You see the pain itself. Yeah.

Yeah, and the truth of it. So, but I'm just warning you that in, in Buddhist literature, truth of suffering can refer to a pain. Yeah.

Like the path to the end of suffering. Just kidding. Abhidharma school, that's outside of the, the game.

It's, it's changing. Okay, anyway. Let's not go there.

Okay. So, so we say, now, when we take a counterexample, it means that we believe it's one and it's not two. If he said kyab, if he said has to be, when we give him a counterexample, it means that we think it's number one, but it's not number two.

Because that's why it's a counterexample. If he said take all liquids, they are orange juice, then I say take coffee, it means I think it is a liquid, but it's not orange juice. So, we, we must be saying that the truth of suffering is something that link number one focuses on.

But it's not a person. Yeah. Okay, got it?

Then we go through the sarcastic part. There, pal, are you telling me it's orange juice? Okay.

[Speaker 2]
Here?

[Speaker 1]
Where's the orange juice here?

[Speaker 2]
Where is it?

[Speaker 1]
Good, yeah. Are you telling me it's a person? Okay, are you telling me it's a person?

Why do you say that? In between here, teacher, why do you say that? Well, because it is what the first link focuses on.

It is one of the things that the first link focuses on. He's, he's reacting to our last argument. What was our last argument?

I know it's been a long time ago. When you say that the first link looks at me or mine, it doesn't really look at all of mine. It looks at mine, which is part of me.

So he responded to that and said, well then, anytime something is focused on by the first link, it must be a person then. He's responding to what we said.

[Speaker 2]
Right.

[Speaker 1]
Okay? When I look at Nick and hold him to be substantial, that's not the first link. Why?

He's not pinchable. I don't feel it when you pinch him. I'm sure pinchable would be a good translation.

[Speaker 2]
Just kidding. It's always the truth of suffering.

[Speaker 1]
Okay. Then we said, because it's focused upon by the first link. And he said, I don't agree.

And we said, well, it is too. It is, it is, there does exist a natural form of this wrong view that focuses on it because there are den shi la mikpe, there are actually ten wrong views that focus on the fortress. There are actually ten wrong views that focus on the...

I'm sorry. There are five wrong views and five emotions that are... negative emotions that are not wrong views that focus upon the...

that focus upon the fortress. Okay, now this is a classical presentation of negative things. And it's called the five views and the five not views.

But all ten are problems. They're all ten are mental problems that we have, everybody has. So this is a...

I believe in Abhidharma. Okay. There's a classical presentation.

If you say the cause of suffering is negative emotions and karma, can you count... give me a small count of the negative emotions. Then we can say ten.

But there's many other small counts. But this one is ten. And five of them are ways of looking at the world.

And five of them are just emotions. Okay. So I'm going to give you five and five.

Now he doesn't... So, I'll give you the five and the five. And then you tell me if you think they could be link number one because that's what he's saying.

Towards the four truths. I went and got them for you from Janya Sherpa, who's a good writer from Gaebong. His dates are late 1600s I think.

DO DU MA NAS Yes, he's Dukta. Which is probably a good place to go next. It's much longer.

If you want to be a Dukta guy for the rest of your life. DO DU MA NAS Okay. Many sutras say JIG DA JIG DA DAR DA DAR DA SU KHRIMS DANG SU KHRIMS DANG DUG ZHUGS DUG ZHUGS CHUNG ZIN CHUNG ZIN GYI LTA BA GYI LTA BA LTA BA CHUNG ZIN GYI LTA BA LTA BA CHUNG ZIN GYI LTA BA LOG DA LOG DA These are the five views.

DE LTA BA LA These are the five views. So this we should have probably put... We should put it down here.

[Speaker 2]
Do you read the CHUNG ZIN or CHUG ZIN?

[Speaker 1]
That's a good question. It gets kind of blurred. In all countries, in most countries, the speech in the capital city, the largest cities, moves faster than the speech in the suburbs, in the countryside.

So the countries on the edge of Tibetan influence in ancient times, Mongolia, Ladakh, they will say, they'll say, TSUL KHRIMS SU DANG BUR RTOG ZHUGS SU MA CHOG ZHUNG ZIN GYI LTA BA They pronounce the headliners. Yeah, that's probably more correct. And then in the capital, you know, things are faster, people speed it up.

What you doing man? What's up?

[Speaker 2]
What's up?

[Speaker 1]
No, what's up? What's up?

[Speaker 2]
There's no T. What's up?

[Speaker 1]
What's up man? You know, it just gets fast. It gets faster.

Now, standard Tibetan is capital city Tibetan, classic Tibetan. If you speak to somebody from Tibet, everyone will understand capital city Tibetan. But if you use one of those dialects, which actually is more correct, they'll say, what the hell are you saying?

I don't know what you're saying. It's like, I can know. I can know what hat to do.

I know what to do. I can know what hat to do. You see?

Okay. Anyway, there you go. Is it predictable?

No. Not technically predictable. You know, some words have slang and some words have not.

So, I'm sorry.

[Speaker 2]
Do you swallow the T in CHOG?

[Speaker 1]
CHOG ZIN GYI It sounds like CHONG, actually.

[Speaker 2]
CHONG ZIN So, you won't always hear a free nasal after a CHOG subject?

[Speaker 1]
No. Don't you hear it? CHONG ZIN No.

The G drops out.

[Speaker 2]
Okay.

[Speaker 1]
You don't say CHOG. Yeah. Okay, anyway, I'm not going to go there.

We don't have much time. JIGDZA is the one we've been talking about. That's the one which is link number one.

Of these five, of these five, only the first one is really number one. Because, by definition, it's focused on MI or ZHA.

[Speaker 2]
Because...

[Speaker 1]
The part of MI, which is what? The mind, which is principal. Now you got to...

In your own mind, you got to adjust that.

[Speaker 2]
But that doesn't make the distinction or anything. It seems like they're discussing about the finer points of what that means.

[Speaker 1]
Yeah, they are. I'm just saying, in your own mind, you might want to add the principal parts of mind. Okay.

According to our view. Okay, so JIGDZA. So we know the first one already.

It's called the destructible view or the view of destruction. I can't find a better word in English. I don't think there is.

You know, meltable view or something.

[Speaker 2]
Okay.

[Speaker 1]
PHAR DA means a wrong view which holds to either extreme. YOD DA or ME DA? Say YOD DA.

YOD DA ME DA YOD DA YOD DA means the pen must be coming from its own side. It's called the extreme of existence. Okay.

Things must be the way I thought they were. Okay. The pen must be coming...

The glass must be coming from its own side. That's YOD DA. How many beings have YOD DA?

All of them. Almost all of them. Yeah.

Bugs, fish, birds. Everybody is thinking things are coming this way. Now, some people react, overreact to that statement.

Oh, it's coming from me? Yeah. Oh, so it's in my head.

There's nothing real. You know, it's all coming from me. Everybody in this room is in my own head.

I'm so lonely. It would be lonely, you know. If there's no separate people, then the world would be totally lonely.

You know, it's like closing your eyes and going in a... What do you call those tanks?

[Speaker 2]
Isolation.

[Speaker 1]
It's like isolation. I'm totally isolated. There's nothing else in the universe.

I'm just by myself, you know. Okay. That's META.

That's the opposite. These are two ditches on the side of the road. I like to call them the two ditches.

The car is going to get stuck over here. The car is going to get stuck over here. Over here, the pen is coming from itself.

Over here, if it's not coming from itself, then I'm living in isolation. And nothing exists. Not really.

They're called mind only, but they don't really believe exactly that. Okay. That's an over...

That's an overstatement of their position from their name. People hear their name and they overstate their position. Yeah, and it's not easy.

When we finish this text, you will understand.

[Speaker 2]
Or not. Okay, it's not that easy.

[Speaker 1]
It's not that easy. Okay. Basically, the main belief that they hold, which is useful.

You see? To believe everything is in my head and I'm alone is not useful. It just makes you a weird person, you know.

Gibson is not real. He's part of my mind. What they really believe is that a single karmic seed opens into me and Gibson.

And therefore, the consequence of that is what's important. Therefore, I can change my life. I can change my husband.

The things I don't like are coming from me. I yelled at my kids last week and it grew like a tree and it split into two branches called me and my husband. Me and my yelling husband.

Okay? And so, I planted the seed and then it grew, grew, grew, grew, grew, grew and it split into two. That's the main mind-only view.

It's not emphasizing you're alone, there's nobody else, everything's in your head. You see? That's what mind-only means.

Subjects and objects are manifesting in the basis half of the foundation consciousness.

[Speaker 2]
Okay. Tata, okay? Tata means the uniter of both extremes.

[Speaker 1]
Yeah, either extreme. Yeah, either extreme. The er means hold on to.

The ar means hold on to. Hold on to. Hold on to.

Either extreme.

[Speaker 2]
Either extreme.

[Speaker 1]
Yeah. 99.999999% people are holding on to everything exists as I thought. And then the few who misunderstood the DCI talk say, I'm alone, nothing exists, my wife's in my head.

And that viewpoint is so dangerous that Dharmakirti wrote a book to deny it. And it's called The Proof of Other People. Okay.

What is it? Siddhanta, Siddhantara. Anyway, you know.

[Speaker 2]
You can add that to our list.

[Speaker 1]
It's a great book. It's a great book. There is a good commentary in Tibetan.

And I used it. Somebody asked me a teaching in China. Somebody asked me this question in Beijing and I said, there's a book.

Then I went to Dharmakirti. The book is, you can't understand it. And then I found a Tibetan commentary to it.

I don't remember. No, it's nobody that famous. Yeah, anyway.

Okay. But it would be a nice book to add to our series in ten years. Tsultrim Dantushu Chongcheng Gitawa.

Who can explain it? The wrong view of thinking that you're, that austerities, incorrect austerities are the best way of going. Yeah, okay.

So, tulshug means tapas in Sanskrit, which is doing spiritual practices which hurt yourself. So, Christians, old Christians, a thousand years ago, they would take a whip and they would beat themselves. Yeah, the whip has nails on it.

And they will think, this makes me more spiritual. And then in India, they still stand on one leg until the other leg disappears. Or they hold one arm up until it dies.

Or they sit between five fires. And this is supposed to make you a better person. In old days, you jump on a spear and you go to nirvana.

You know, it has to go here. Yeah, you jump on a spear a special way. You practice, practice, practice, and then you jump.

And it kills you. And then that's supposed to, then you go to nirvana. Okay, this kind of stupid idea is this one.

Okay, so tulshug means, you know, deluded spiritual practice about hurting yourself somehow. Okay, that's called tulshug. What's the highest tapas according to Buddhism?

[Speaker 2]
Patience.

[Speaker 1]
Yeah, not getting angry when someone pisses you off. Now that's real tapas. You know, that's harder than jumping on a spear.

And this means, sutra means morality. Now it means wrong morality, mistaken morality. I should kill those who don't agree with me and I will go to heaven.

You know, like that. So it's just called morality, but it's not real morality. Okay, so morality, wrong morality or mistaken difficult spiritual practices to believe, dzin, that they are supreme.

Okay, this is the chok and koin chok, which is the three jewels, supreme jewels, okay. So you think it's superior, okay, or something. Okay.

That one, as you guys all know, you lose permanently when...

[Speaker 2]
when you see emptiness.

[Speaker 1]
It's one of the three negative emotions that you lose forever in those 20 minutes. It's impossible to think that after you see emptiness directly. Where are the other two?

[Speaker 2]
Intellectual belief.

[Speaker 1]
Yeah.

[Speaker 2]
And doubt about the past.

[Speaker 1]
So those three, out of 84,000 possible negative emotions, only three are eliminated permanently when you see emptiness directly. The rest are permanently damaged and their downfall is inevitable at that point. And that's a good way to say it, gyun chok.

[Speaker 2]
Gyun chok, uh-huh.

[Speaker 1]
You entered the conveyor belt. Yeah, their downfall is inevitable. Once you see emptiness, the other ones will collapse, but it takes time.

Three immediately. Before you come out of meditation, they're gone. Okay, got it?

Okay, tawa chong chen gyi tawa. This is cool, who can guess?

[Speaker 2]
My bad view is the best. Say it again. My bad view is the best.

[Speaker 1]
Yeah, my wrong views are best. So you can say it, it kind of applies to all the other four. You see what I mean?

Are you sure that's correct, that you should jump on a spear to go down a runner? Oh, yes. This is the best view.

So it's a secondary view about your primary view. It's a bad attitude about your bad attitude. Okay, yes.

It's defending your views. Oh, yes. Okay.

Lokta means wrong views, and you know, obviously all of them are wrong views, but this emphasizes the two classic examples in scripture are...

[Speaker 2]
Past lives and karma, not believing in karma.

[Speaker 1]
Yeah, past and future lives, and karma and its consequences. I can cheat on my taxes, and if I'm clever, nothing will happen to me. Okay, that's one kind of lokta.

You know, or, you know, I don't have to worry about what I do, you know, because there's no future life. Okay, like that. Those are lokta, okay?

I would like to go back, before we go to the five that are not viewpoints. Okay, we said ten negative... negativities.

Five are viewpoints, five are not. Before we go back to the... Before we go on, let's go back to his argument.

Let's go back to our argument. We said these five can focus on the four truths. Anybody want to take a shot?

All five of these focused on the four truths. First one? Sorry.

First one focuses on me and mine. Okay? Taken in by myself.

Pinchable. Yeah. I mean, I hate to say pinchable, no Buddhist scholar ever said pinchable, but in the end they say that.

Okay, so, can you pause it for me? Number one focused on the four truths. Any of the four truths.

Yeah, good. Yeah, okay. The pain I have in my body.

Misunderstanding it. Thinking it's coming from somebody else. Thinking someone else caused my problems.

Okay, that could be the first one. What about the second one?

[Speaker 2]
Their body comes from its own side. Yeah, you could say that.

[Speaker 1]
Yeah, my body comes from its own side. You're focusing on pain, something which is part of the truth of pain. Is there any part of you which is the third noble Arya truth?

[Speaker 2]
Dharmakaya? Yeah, you could say that. Abomination?

[Speaker 1]
Cessation. Any cessation. Okay.

For example, if someone gave you a good explanation of the pain, you cannot go to a lower realm. If you understand it well, you cannot go. After you die, you cannot go down.

It's not possible. Okay, so that's part of you now. Okay, pinchable actually.

[Speaker 2]
And it's focused on...

[Speaker 1]
it is the third Arya truth. So if you thought of... you just thought about the times I taught you the pain.

You were focusing on the cessation. The result of those thoughts was cessation. Got it?

It's part of you. You thought about, oh, Geshe-la taught me the pain. What did it stop in you?

It gave you the seeds never to be angry at your wife or kids again. Because every time you want to get angry at them, you realize it's coming from you.

[Speaker 2]
Got it? Cessation? Yeah.

Cessation is part of you.

[Speaker 1]
Is any part of the four truths could be part of this lousy viewpoint about jumping on spears and stuff? Yeah, it's focusing on the path of suffering. Sorry, it's focusing on the truth of suffering and it's misunderstanding it.

It's focusing on the truth of suffering and it's misunderstanding it. I can get rid of this body if I jump on a spear with the right attitude and I'll go to heaven. Okay, so it's focusing on the truth of suffering and it's misunderstanding it.

Does it understand the statement that all changing things are suffering? Is it focused on the truth of suffering that way?

[Speaker 2]
No.

[Speaker 1]
It's just looking at its body, the human body and saying, this is not so cool. I want a higher one. Which is also proof of...

[Speaker 2]
Thank you.

[Speaker 1]
Jeyam Kulpo.

[Speaker 2]
That you think master is correct.

[Speaker 1]
Yeah, yeah, yeah. Remember? We had it yesterday.

That's proof of master and servant. Yeah, I want a better body. That means you think you're not your body.

That means you're standing above the body and you're switching body. So anyway, third one here is tricky. Is he focusing on the four truths?

Yes. Is he saying... Which one?

He's focusing on truth of suffering. Is he saying, all things created by my negativities are suffering? No.

He's not focusing on the truth of suffering as a statement. As a statement, he's not. As a law, he's not.

He's focusing on his body, which is suffering. And he wants to change it. He wants to jump on a spear and go to another place.

He wants to leave that body here and he wants to go somewhere else. So he's focused on the truth of suffering, meaning his suffering body, the thing, which is the truth and not the statement. Okay, got it?

[Speaker 2]
That's all of them so far, right? I don't know if I'm focusing on the statements, right?

[Speaker 1]
Ah, yeah, I guess... Well, maybe Jigda. You know...

Or Tathagata. I don't know, you guys figure it out. This is something the teacher will say, take it to the debate ground, don't bother me.

Let me know tomorrow what you come up with. Really, the lama will say... The students start asking, is the statement in here anywhere?

And the lama says, take it to the debate ground, we don't have time. Let me know tomorrow what you come up with. And if tomorrow they come and say the wrong thing, the lama will correct them.

Dala chung dzin gyi dala. Yeah, my viewpoint that my body is cool is correct. I have gone to Sephora, I've used all the cosmetics and now I'm beautiful.

Okay, this bag of shit. Sorry. That's a very benign view.

Yeah, it's a wrong view about this stuff. And then langta. Yeah, that's true.

When you say there's no karma, karma doesn't exist. I can do whatever I want. I won't get anything back.

Yeah, then you're focusing on the source. Got it? Cool.

All right. Now we can move on to... Nice.

The five negativities which are not views. And I went and got them for you. I had to go to a different book from Abhidharma, same author.

Okay. I thought the same author because...

[Speaker 2]
Duryodhana. I don't know.

[Speaker 1]
I like to call it wanting things. Liking things, sorry. I mean, when I explain the middle of the Wheel of Life, the three animals, I like to call it liking things.

You know, if somebody says, did you have desire this morning? You're like, I mean I was kind of attached to my coffee, but desire, you know, was I like... In English, desire means, you know, heavy breathing and...

You know, and no, I didn't have desire this morning. But this one is much more subtle. You have it every few seconds.

You have it several times every five minutes, you know. I want. By the way, is it just I want?

[Speaker 2]
In a wrong way.

[Speaker 1]
Yeah, in a wrong way. Okay? I want without understanding where it comes from.

Yeah, you would... The test is, would you hurt someone to get it? You know, this is my coffee.

Where is my coffee anyway? Why is it outside? It can't get inside.

The people who shouldn't come in, don't come in. The people who shouldn't go out, don't go out. Okay.

Anyway, okay? No, but I would say something unkind. I would say, where the hell is my coffee?

You know, I would do a bad deed to get it. Yeah, that's true. In the end, you always hurt yourself.

Okay, kontra is the opposite. I like to call it disliking. Because anger, you know, did I have anger this morning?

Not really. I didn't, you know... I didn't raise my voice, I didn't wave my arms.

But I was a little upset that I didn't get my coffee. You see what I mean? And that's kontra, you see?

So, you can translate these as desire and anger. But I... I think it's sometimes very powerful to call it liking and disliking.

Because we dislike every few seconds. Okay. Who can tell me the parts of the next one?

Yeah, I'm the king. Ngagyalpo. What's it mean?

Pride. I'm the best. No one can pronounce the bet like me.

None of the other new students. That's I'm king. Marikpa?

Yeah, and misunderstandings. Now there's general misunderstanding and there's a misunderstanding as a first link. They're not exactly the same.

We just heard... We've heard in one of these classes... Now I'm starting to mix them all together in my head.

Not to understand the subtle workings of karma. Not to understand the subtle workings of... Not to understand where this grain came from in this wood.

There's a cause. There's a karmic cause. It's neutral by the way.

Yeah, I did something... I did something ten lifetimes ago and that's why this grain goes to the right and not to the left. Only a Buddha can see that.

Only a Buddha knows the cause. Oh yeah, I pushed somebody in the subway twenty lifetimes ago. Just like this, not very hard.

It was neutral. Drip?

[Speaker 2]
Obstacle.

[Speaker 1]
Madrip nirmate.

[Speaker 2]
Madrip, not an obstacle nirmate. Neutral karma. Neutral karma.

[Speaker 1]
You see? I just bumped into somebody by accident. They went to the right.

Twenty lifetimes later, the grain of wood is angling to the right. You see? Everything has a cause.

Everything has a karmic cause. But some of them are just neutral. I didn't hurt them.

I didn't help them. And that's not going to stop me from getting enlightened. It's called madrip.

It's neutral karma, but it's not going to stop me from being a good person. The grain in the wood.

[Speaker 2]
All this is neutral, which is an obstacle.

[Speaker 1]
Yeah, that's now going to become a famous example. I hope the guy is a good author. It is.

Okay, so madrip. Misunderstanding or ignorance, it doesn't have to be the first link. Have arhats given up the first link?

[Speaker 2]
Not yet.

[Speaker 1]
Yeah, they have. They're out of the wheel of life. It's a wheel, right?

They're outside. They're up there with the Buddha or somewhere. Okay?

They're outside. But have they given up all forms of...

[Speaker 2]
negative emotions?

[Speaker 1]
Ignorance. Have they given up all forms of ignorance? No.

They still haven't seen the cause of this. Some things they don't know. There's still things they don't know.

So I'm just telling you, as one of the five, it doesn't have to be the first link one. It's any kind of misunderstanding or any kind of lack of knowledge. Okay?

All right.

[Speaker 2]
Is it sometimes interpreted as misunderstanding the subtle workings of karma?

[Speaker 1]
Yeah, you can say that. But, yeah, that's touchy. Okay.

Tatham?

[Speaker 2]
Doubt.

[Speaker 1]
Yeah, doubt. Doubt. Isn't it supposed to be not used that number four is...

Yeah. That's a good point. Stanley said, isn't number four a way of looking at things?

How about if I say, not knowing about? Translating to ego. Yeah, maybe.

Could be. That's a good point. That's a very subtle point.

Yeah. Could be. Sometimes they'll say, tatham nyonmongchen.

[Speaker 2]
Doubt. Afflictive doubt. Afflictive.

[Speaker 1]
When was the last time you saw afflictive on the NPR?

[Speaker 2]
Positive doubt.

[Speaker 1]
Yeah, it means that sometimes they say, harmful doubt.

[Speaker 2]
Harmful doubt.

[Speaker 1]
Because for a Buddhist, some doubt is healthy. Okay? So, good doubt.

You know, Geshe-la said this in the class, but I'm not sure it's correct. If you do it with a good heart, it's not a negative thing, it's a positive thing. You are required to have good doubt.

You know? I don't really, I can't accept what he said yet. I'm still not sure about it.

So, healthy not sure is not on this list. Okay?

[Speaker 2]
I'm like, no, I'm not sure, but I don't think those things come from themselves. Yeah.

[Speaker 1]
Okay, tage. Tage, those of you who care. Oh man, I just started.

Tage is an Abhidharma word for nyomo. Subtle and widespread. Subtle and widespread.

I call it widespread negativity or something. And there's a whole explanation of it. Fifth chapter of Abhidharma.

You'll be there in 50 years. Okay, tage is an Abhidharma synonym for nyomo, for negative emotion. Because they are subtle and they are spread everywhere.

I mean, even while you're discussing pride, you have pride about it. Nobody can discuss pride the way I can. So it's not, you know, it's a grease pig.

In English, in American English, we say grease pig. Small pig which you cover with grease and you cannot, every time you try to catch it, it goes boop, boop.

[Speaker 2]
Nobody can explain pride like me.

[Speaker 1]
While you're discussing negative emotions, you're having one. Okay?

[Speaker 2]
All right, here we go. Satsvi.

[Speaker 1]
Ge-wa-di-ke-wo-kun sanam geshe tsok-tsok-shi sanam geshe le-chung-we dam-par kun-yi to-par-chok Oh, let's finish that. We didn't really tie it up. So, does the first link have to look at a person?

[Speaker 2]
Yes.

[Speaker 1]
He said no, we just proved no. Oh, okay. And we took as our example the truth of suffering.

So it is pinchable, right, your body. It's not a statement. It's not a law.

It is the thing which the statement's about, which in Buddhism covers truth of suffering. You see what I mean? Yeah, and it's not the person.

It's not the person? It's the body of the person. So it's really na-yi-wa, mind, which is pinchable.

Okay, got it? All right. Now I want to just put some ants in your pants.

It means... What? Oh, no.

If you ever had an ant in your pants... Yeah, we have big ones here. My house is a colony outside.

Here's one that's going to put ants in your pants. If something is the natural or inborn form of the first link, then it must be a form of misunderstanding, which is the first of the twelve links. If something is the first link, it must be a form of misunderstanding, which is the first of the twelve links.

That should put ants in your pants. It sounds perfect. If something is the innate, though.

Okay, throw in innate. It's still ants in pants. Okay, got it?

What's the implication?

[Speaker 2]
The first link is not one of the twelve links? No. No, no.

[Speaker 1]
It's that you could be misunderstanding me and mine, which is not link number one, implying it's another link. It's one of the other eleven links. That you have to think about.

Okay?

[Speaker 2]
We have two minutes.

[Speaker 1]
Yeah. I'll give you a clue. Well, no, I'm not going to give you a clue.

Then you won't have ants in your pants.

[Speaker 2]
Thank you, Geshe-la. Thank you.

[Speaker 1]
Is there a form of ignorance, of misunderstanding, which is one of the other links? Go home and review the other eleven. Okay.