Классика Алмазного огранщика: Нижний Срединный путь — Анализ зависимости, занятие 12

[Speaker 2]
Sastrī-pūpī-juṣī-vṛnda-bhāgavatam kriyā-viṣṭhī-jīnvē-jambādhī saṅge śrī-bhūmite uvārghī drokula-nandākṣiṅga-jupārśau idam guru-bhakta-mandala-kāmīrya-tayāmi saṅge cittaṁ sakti-cakrāmbhā dhammo chūpārdu-dhākni-kāstuci dhāki-ciññeṅkīpe-sanamki drola-vincīr-saṅge-jupārśau saṅge cittaṁ sakti-cakrāmbhā dhammo chūpārdu-dhākni-kāstuci dhāki-ciññeṅkīpe-sanamki drola-vincīr-saṅge-jupārśau saṅge cittaṁ sakti-cakrāmbhā dhammo chūpārdu-dhākni-kāstuci dhāki-ciññeṅkīpe-sanamki drola-vincīr-saṅge-jupārśau

[Speaker 1]
I'd like to welcome some new people. Birgitta from Germany and me, Saint Francis. Vina, you guys know.

Ben and Armin, you know, from Morocco. And Christine Walsh from Chicago. Most of these guys are secondary translators.

So the goal is that after we translate everything into English, they will start working on the other translation into other languages. So we have Russian, Arabic and French, Spanish and German, and Chicago. And then we have, of course we have three Chinese secondary translators.

So I'd like to welcome them. And my idea is we don't start secondary translation until we finish a book. Because it's a lot of hassle to go back and...

because sometimes you get halfway through a book and you change the translation at the beginning. So it's just not practical to start a foreign translation from English. But we will be finishing some books pretty soon.

So I think it's good that you guys are here now. And then we just start working on those translations. And they are paying to sit here.

And so I'd like to welcome them. So pay close attention because you will have to translate this stuff in six months or a year. Our schedule is out to 2025, I think.

We have about eight to nine years schedule. So, you know, pay attention. All right.

I'd also like to thank Dr. Wu. He's supporting most of this project. He built this building.

And without him we will be in the coffee shop next door. And he's paying the salaries for the translators, for the principals. All right.

The file, Kishore? The file itself? The latest file?

The file. Is this your... Is this not your latest file?

Oh, this is mine. Okay. His file should be in a translation draft.

[Speaker 2]
By the way, I'm messing with those files.

[Speaker 1]
So don't change things unless you talk to me, okay? Did you hear that?

[Speaker 2]
Yes. Don't change things unless you talk to me.

[Speaker 1]
Yeah, I'm messing with your translations already. So don't make changes unless you ask me. I'm already changing your stuff.

[Speaker 2]
Could you put this up on Dropbox like you did last time?

[Speaker 1]
Yeah, I mean, I will, of course. Yeah. But just ask me before you change anything.

You know, make sure you have my version. Because otherwise, whatever changes you make won't stick. All right.

So I'm going to ask Sugeng to read. Because he's... He learned Tibetan faster than any student I ever had in my life.

So I'm kind of proud of him.

[Speaker 2]
Okay.

[Speaker 1]
Even the intonation was correct. Which is kind of weird. By the way, Sugeng is working on a project to take all the translations and make them into a set like this, like these books on that, and we're going to try to pre-sell them so that we can have money, have sources of money for your project, if something happens to me or somebody else in this room.

So he's going to be working on that. All right. Kachig nare.

Somebody. Yeah.

[Speaker 2]
Suppose somebody comes.

[Speaker 1]
Yenlai nipa. The branch. Second branch.

Second branch. Second link.

[Speaker 2]
I like to call it link in the tree.

[Speaker 1]
Second link. Which is duche kile. Duche kile.

We call it fresh karma. It's like the seed that you just planted. And then what's the seed when it's just about to open?

Two of the twelve links are karma.

[Speaker 2]
There are ten.

[Speaker 1]
Ten. Good. Chittusipa.

Chittusipa. Yeah. Because there the synapse closed.

I saw it. Okay. Chittusipa.

Now there's an idea from Abhidharma, okay? And it's complicated. And I enjoy having something to teach you.

Say, dey duke kunlo. Then say gyu duke kunlo. So there's two kinds of motivation for karma described in Abhidharma Kosha, okay?

And we're going to get to it in about a hundred years with Stanley. One is called gyu duke kunlo and one is called dey duke kunlo. Gyu is easy.

It's causal. Yeah. The motivation you have at the time of the cause.

Which means before you do something, okay? Like, we're going to have an orientation today, I think. So right now we have a gyu duke kunlo to go through it, okay?

Before the orientation starts, you have an intention that this afternoon I will go to the orientation. That's called cause-time motivation. Gyu duke kunlo in Abhidharma.

Then there's a very complex word called dey duke kunlo, which means motivation of that time. I added it here. He should have added it.

And it's a weird expression. And I remember distinctly asking Rinpoche... I learned everything in cars and restaurants with Rinpoche.

I remember asking him this word in an elevator in Rio de Janeiro. I distinctly remember how we were talking and facing each other. And he said dey duke kunlo is the sustained motivation during the action.

So why you don't walk out of the orientation is that you have a dey duke kunlo. You have a sustained motivation which takes you through the action. So gyu duke kunlo before the action.

Dey duke kunlo during the action. And if you have dey duke kunlo you're not going to stop. You're not going to leave the orientation.

So there are two kinds of motivation in the study of karma in the Abhidharma Kosha. So this guy is saying, if something is the misunderstanding which acts as the motivation during an action, which is the second link, right? The first doing an action.

The sustained motivation during an action. Like fighting with your husband. Because you think he comes this way.

During the fight it's called dey duke kunlo. You don't give it up. You don't go in the bathroom.

You keep arguing. That's called sustaining ignorance. Sustaining misunderstanding because you think he's coming this way.

So that kind of misunderstanding, which is the sustaining motivation, during a case of the second link, which is fighting with your husband, making karma. This is the pattern. That's always the first link of the twelve.

That's always the misunderstanding, which is the first link of the twelve. Any time you have misunderstanding, which helps you to continue a karma, which is the second link, it must be the first link. Now your job, of course, is to think of an exception.

Which is the chöchen. You come back with the chöchen. So here I went and got you some explanations of the two kinds of kunlo.

This is the Fifth Dalai Lama's book on Abhidharma. He has a nice explanation of the two kinds of motivation. He'll say, le kyi kunlong chöchen.

Let's consider the motivation that you have during an action, like arguing with your husband. Nangpa nyi yod te. There's two kinds of motivation.

Nangpa nyi yod te. Gyü'i kunlong and chö'i kunlong. So that's an abbreviation.

Gyü'i kunlong is an abbreviation. It should be either D-E or D-E apostrophe I. D-E do or D-E do.

And some people shorten it to do. But it's totally, you can't understand what the heck he's talking about, unless you've studied Abhidharma. So there's these two kinds.

Te nyi le dangpo chöchen. Take the first of them, which is causal. It's the intention to go to the orientation that you have now, before the orientation.

Rab tu gyü'i chö'i cha te. This is the one that gets you into the orientation. So gyü'i means first entering.

Avatara. Entering. Le gyü'i ne kyanpe kunlong yinpe ye chö.

It's the motivation that causes us to start something. Yinpe dey du kyi kunlong. Now he used the full form.

Dey du. Dey du kyi kunlong chöchen. Je su chö chö yinpe.

That's the motivation that keeps you doing it. Je su means anu, right? Continuation.

Le la mu su gyü. The one that's actually present as you engage in the argument. Okay?

Got it? Then I thought maybe you'd like to hear another one. This is the greatest book on Vinaya I have ever seen.

And somebody should translate it. It would take about ten years. But it is the greatest book on Vinaya.

And his name is Penchen Lodro Leksa. He's not a penchen lama. He's just called Penchen.

And we don't know much about him. But his book speaks for itself. Every time I need something, it's there.

It's an extraordinary book on Vinaya. I used it a lot in the aborted work I did with someone in Mountain Hill. Like five years of wasted time.

So nyi gyü kun lang, nyi tapay nyi doma lang. This is in the context of taking vows. Okay?

So he gives an example. The causal motivation is from the bottom of your heart, you want to take that vow. Before you go to the vow ceremony, you know, I want to take that vow ceremony.

Then, nyi gyü kun lang, dompa tok tu, shepi samba kira na denpa. So the other one is that, it's the sustained motivation during the ceremony, during the vow ceremony. Then there's a nice explanation in one of the lojongs.

But I'm not going to go there. You can study it on your own. Okay?

Okay. Now, what should come first? What should come first?

He said, the description of the first link, or if it's the motivation that causes you to sustain the argument with your husband, Okay? It must be the first link. How about a counter-example?

Yeah, now we need a counter-example. So here's his counter-example. This is going to be a motivation which sustains an action, but it's not going to be what?

The first link. The first link. Okay.

Hopefully. So I always put in the bowl my notes. If I come to a hard idea, then I want to explain more.

Let's take misunderstanding, which doesn't understand, which is in the dark, about the jawa between ingo. The connection between cause and effect. Yeah, rakpa.

Subtle. The growth. So say rakpa.

[Speaker 2]
Rakpa.

[Speaker 1]
Tamo.

[Speaker 2]
Rakpa. Rakpa.

[Speaker 1]
Tamo. Rakpa means obvious. Obvious connection between karma and result.

Tamo means subtle. Tamo you can only see, we're going to study it downstairs, right? You can only see the subtle workings of karma if you're a buddha.

But rakpa, you can see this guy's been lying to people for a year, and now suddenly his wife is cheating on him or something. You can see a rough karma going on. Let's talk about misunderstanding where you don't understand the obvious connection between karma and result, and that's motivating you during an argument with your husband, during the actual thing, during the karma.

Okay? What's it not? First link.

Apparently it's not the first link. Is it ignorance? Is it misunderstanding?

Yes. Is it motivating this action of arguing? Yes.

Is the action the second link? Yes. It is karma, fresh karma.

But it's not good enough to be the first link. There's something wrong with it. It doesn't qualify as first link.

There's something wrong with it. Where do you think is the key here?

[Speaker 2]
Rakpa. It's got to be rakpa.

[Speaker 1]
First link, what we're going to learn from this argument is that the first link cannot be obvious misunderstanding about karma. Okay, I think so. I think that's very good.

Dantang. Are you telling me it's the first link? Why?

Dayichir. Because it isn't a misunderstanding which is motivating the continuation of an action, which itself is the second link. So apparently something can cause the second link and not be the first link.

Okay? Technically. Why do you say that?

Well, it's because the example I gave you. Dayichir. Right here, between here and here.

Between here and here, something happened besides a sneeze. He said, I don't believe there's such a thing. He said, come on.

You know, I don't accept it. I don't accept a misunderstanding, the obvious connection between karma and results, which is causing the argument to continue. I don't accept it.

There's no such thing. Then he said, yeah, Dayichir, there is such a thing. Why?

There's two famous kuntus. Samantabhadra? There's two famous kuntus.

[Speaker 2]
Yeah, there's Samakundu.

[Speaker 1]
Yeah, good. Samakundu. And then...

Pramana Samuccaya. Yeah. And then there's the...

Abhidharma? Well, there's three famous kuntus. Dignananda.

[Speaker 2]
Yeah.

[Speaker 1]
That's Dignananda.

[Speaker 2]
Oh, he's not talking about the trainings. Shantideva's.

[Speaker 1]
No, Abhidharma.

[Speaker 2]
Oh, Abhidharma. Samuccaya. Who wrote it?

[Speaker 1]
Oh, Master Vasubandhu.

[Speaker 2]
Asanga. Okay.

[Speaker 1]
Vasubandhu wrote Abhidharma Kunti. His half-brother wrote Abhidharma Samuccaya. Abhidharma Samuccaya teaches many different schools' idea of Abhidharma.

Abhidharma Kosha only teaches the detailist by Vashika system. So his half-brother's version gives more detail of how other people see Abhidharma. Okay.

So in there... So you have a choice. This could have been a logic text or it could have been an Abhidharma text.

Okay. Which is going to make more sense? Abhidharma.

Yeah, Abhidharma. Okay. Now, he says, momba ni namba ni te.

Okay. Being in the dark. About...

What's the Vajrayogini mantra? Do you want me to say it right now?

[Speaker 2]
Wait. I don't mind.

[Speaker 1]
In the print.

[Speaker 2]
Oh. It's available. It's in print.

[Speaker 1]
I can't remember the whole thing. Munche munche. Munche munche.

Kunle number. Yeah. Kunle number.

Anyway, yeah. Well, that's momba. Momba means confused, not understand.

It's different from misunderstanding. It's like confused, in the dark sometimes. There's two kinds of being confused.

There's a... Resultant confusion. Je bu lam, je bu lempa menpa lam demo.

You can be confused about how karma is going to ripen into a result. Or, blah, blah, blah, he didn't finish it. Here's a note that I made to myself.

I went and got the original because it was frustrating for me that he didn't say the second part. And I got some commentaries to it because I wanted to understand more about it. So here's the original.

Now, the point in the text is that ignorance of results is a cause of bad karma. Okay? Sannamayimba.

Ormigewa. And ignorance of the meaning of suchness can be a cause of good karma, which is dirty. Okay, got it?

Dirty good karma can be a cause of... Cause of, right. Okay.

This is called... And in the Abhidharma system, good karma that ripens in the desire realm is called sannam. And good karma that ripens in the formless realm is called miyoye.

[Speaker 2]
Unshifting.

[Speaker 1]
Unshifting karma. So, punya and something else, okay? So, good karma has two words in Abhidharma.

It's either sannam, which is merit, which is her name, or miyoye means not shifting. Not shifting generally means it's going to give you a desire realm result. You can't shift it to another realm.

Generally. Generally, that's the meaning. Like in the lion's dance, we have these meditations.

All the first eight levels are miyoye. They're supposed to give you a good karma in the form and formless realm. A good result, okay?

So, we don't call them good karma. We call them unshifting karma. But everybody understands unshifting means good karma that's going to result in the form realm or the formless realm, okay?

Okay. So, if your ignorance is about results, that's going to be bad karma. You're going to do bad karma.

You're going to fight with your husband, okay? Or your wife. But if your ignorance is about emptiness, if you don't understand emptiness, you're going to make dirty good karma, you see?

[Speaker 2]
So, meaning of suchness refers to emptiness, in a way.

[Speaker 1]
In this realm, it is sort of. That's tricky. In the lower schools, something can be suchness without being emptiness.

Generally, suchness is a synonym for emptiness.

[Speaker 2]
Okay. But in this book particularly, it appears quite a lot of times.

[Speaker 1]
In this book, there's three kinds of selflessness, mainly, and only the highest one is emptiness.

[Speaker 2]
No, I mean suchness rather than selflessness.

[Speaker 1]
Yeah. Maybe we can call all three suchness. Oh, okay.

Okay, we have to see. Okay. Got it?

So, anyway, now you know these two kinds of karma. And I gave you a long... If you want, you can play with all these.

This is a commentary from the tenure on the Abhidharma Samuccaya, written by Gyalwae Tse, which is Gina Putra or something like Gina Putra. And I got you some other ones. Okay, this is another commentary on the Abhidharma Samuccaya, written by him also.

So, I got you both. Anyway, I just told you the difference, so you don't have to... If we go that way, you won't finish in a hundred years.

Okay. So, he considers the argument concluded. Oh, okay.

He thinks the argument is finished. Why? We said, come on, Abhidharma Samuccaya talks about a kind of ignorance, which is not the first link, a kind of misunderstanding, which is not the first link, okay?

Now, this is the first kind of the two kinds of misunderstanding. This is a misunderstanding about the results of karma, right? And the second kind of misunderstanding in the Abhidharma Samuccaya?

Emptiness. Yeah, suchness. Be careful.

Indishness. You can do good karma, and it's dirty good karma, if you don't understand that you are making seeds. Just because your mother told you to do nice things, or your church told you to do nice things, and you do nice things, but you don't understand.

That's called dirty good karma, okay? Okay, so for him, that's the end of the argument. What's the difference between dirty good karma and pure good karma, practically speaking?

[Speaker 2]
One runs out.

[Speaker 1]
Yeah, good. One runs out. You have a marriage and you both die.

Something like that, okay? Like life is happy for a while, and then something bad happens. That's dirty good karma.

If you had pure good karma, you would both live forever, and so would your kids. Okay, all right. I think he gives a second reason here.

I think he gives a second reason here. Chiropa means what?

[Speaker 2]
Outsider?

[Speaker 1]
Outsider, meaning... Non-Buddhist.

[Speaker 2]
Non-Buddhist.

[Speaker 1]
Tori ki chidu. What's tori? Do you know what that is?

I don't know. Higher realms. Higher realms.

[Speaker 2]
What's the opposite?

[Speaker 1]
Yangtze. Going to the bad place. Birth of misery.

It's higher realms. Tori ki chidu. In order to get to the higher realms, wang chud ki chud jin chirpa.

Wang chud means Ishvara. You can say like a Christian God or something. Like a God.

Creator God who made the world. Chud jin means sacrifice. A cow.

Kill a cow or chicken or a bird. It's a giving, right? This means giving.

But chud jin is an idiom that means to kill an animal as an offering.

[Speaker 2]
Ritual offering.

[Speaker 1]
Okay. Sardena. If you agree...

I'll help you, okay? If you agree to the first statement, which is that the misunderstanding about the rough... the rough misunderstanding about karma is enough to be the first link.

Okay, if you think that. Sardena. Then you must be saying that the misunderstanding of obvious karma is a kind of misunderstanding about the self of a person.

Misunderstanding of lack of self. Got it? So, what's the implication?

If something is the first link, it must be a misunderstanding about people. Where are your husbands coming from? You see, that's a perfect example.

That's the Kansaki dog. Zimba. Kansaki dog.

[Speaker 2]
Zimba.

[Speaker 1]
My husband decided to yell at me. I came home, I didn't do anything. Famous expression, right?

I didn't do anything. He started yelling at me. And it's never true.

It's never true. He cannot yell at you unless you do something. So, for something, what we learned from this one so far, if something is the first link of suffering, of the suffering world, it must be a misunderstanding about people.

It cannot be a misunderstanding about how karma works. That doesn't qualify. Is it a bad thing?

Yes. But is it the first link? No.

First link has to be focused at people and misunderstand them. Got it? Cool?

We learned a lot just from that. I have one question. Suchness.

Here's suchness in Tibetan. Dekoni. Dekoni.

Tatva in Sanskrit. Tatva. Suchness.

Somebody had a question. Oh. When I say Kansaki dogme, is it just mean people in general?

Doesn't it always refer to just yourself? Ah, that's a good question. We can say people in general.

[Speaker 2]
I prefer to say that.

[Speaker 1]
Kansaki. It means Kansaki instead of just.

[Speaker 2]
Okay.

[Speaker 1]
Yeah, generally.

[Speaker 2]
Okay.

[Speaker 1]
The real question in the division between people and things is that the things often refers to your parts and not to things in the world. Okay? More often.

But we're not going there yet. Okay. But there's tatva, suchness.

Dekona means just that. Dekona. Just that.

And then ni is tva. Tva. Nes.

Nes. Tva came into English as shun, T-I-O-N, like locomotion, election.

[Speaker 2]
Oh, shun. Yeah, tva.

[Speaker 1]
T-I-O-N?

[Speaker 2]
Nes.

[Speaker 1]
Oh, okay.

[Speaker 2]
Yeah.

[Speaker 1]
T-B-A. T-B-L-T-B. T-B is tva.

So are you telling me this misunderstanding of karma? Gross misunderstanding of karma is a misunderstanding about the fact that the person is not the person. I like to call...

Nowadays, for no self, I like to say, Nick is not Nick. Okay. Are you telling me that misunderstanding karma is the same as misunderstanding your husband?

Okay. Then he says, then he says, yeah, okay, I agree. Then he says, ah, I don't mean that.

You can't say that. It's not a misunderstanding about Nick. It's a misunderstanding about karma.

Chi chen di yin me yin che. It's not the example we took. The example we took is misunderstanding karma, not misunderstanding your husband.

Got it? Okay. End of argument.

Now that was the end of argument. Where you fit in this part here about the non-Buddhists who have a certain idea of what's a good karma to offer a sacrifice to God of an animal. You have to fit that in.

It's a second... If you sit with it, you will understand. He's just giving another example.

Of course. One is misunderstanding karma and one is misunderstanding what's a good deed. Okay.

Yeah. Yeah, this is a misunderstanding of good karma which is kind of the same as dirty good karma. You see what I mean?

Their motivation, the gyutu kikunlo, is good karma or not? Good karma. Yeah.

They think they're making an offering to God. It's a gyutu kikunlo. So, in the Abhidharma system, the causal motivation, why they started to do the offering, was a good karma.

They thought, Oh, God is going to help the whole world if I kill the cow. But the gyutu kikunlo, in the Abhidharma system, the sustaining karma is negative. They are killing.

They're killing. Yeah. Okay.

So, there's Mushi Muslim between the two kinds of karma. And you can work it out. I put it in here for you.

Cool. It's there if you want to play with it in your spare time. Okay.

What's that joke?

[Speaker 2]
Copious. Copious. Free time.

[Speaker 1]
Okay. Let's go. Please read.

Kacit nare. Yelak chuni kitop ma gyur pe maripa kuntap medsena. Good.

Medsena. Anybody want to translate it?

[Speaker 2]
Mushi Muslim is the twelve links. The first of the twelve links.

[Speaker 1]
Good. The first of the twelve links. Tokma.

Ignorance. This er is the Daini grammar case. It means which is.

Which is. It's adjectival. Daini.

Not clause. It's the opposite of that. Oh.

Phrase? Positive. Which is.

[Speaker 2]
Which is. Okay.

[Speaker 1]
That. Yeah. The er or chuni.

Er. R is your. Ignorance towards causes.

Okay. Misunderstanding, which acts as the first of the twelve links. Kuntap med.

Oh, it's not a kuntap. Kuntap is as opposed to henke.

[Speaker 2]
As opposed to?

[Speaker 1]
Henke. Oh, oh, okay. Sujata.

Learned as opposed to innate. Yeah, good. Say it again.

[Speaker 2]
Learned as opposed to innate.

[Speaker 1]
Yeah. You were born with it or you learned it later.

[Speaker 2]
Uh-uh.

[Speaker 1]
Okay. So, sujata. Born with it.

Sujata. Sujata. Ja means like came in English as genes and generation.

Zoo. Uh, and then kuntap means in this sense of kuntap. What?

It means learned later in life. Oh, so it's learned. Someone taught it to you.

Oh, I see. Now, what's he saying?

[Speaker 2]
That if something is a learned, then it's not the first of the twelve links.

[Speaker 1]
It's something of the learned tendency to grasp to itself. No. A learned.

A learned first link. It's not. It's not.

There's no such thing.

[Speaker 2]
There's no such thing.

[Speaker 1]
His position, for something to be the cause of samsara, it must be something you were born with. Oh. It must be something innate that you were born with.

This debater's position.

[Speaker 2]
This debater.

[Speaker 1]
Okay? Kuntat means you learned it later. Okay.

You know, someone taught you later, and you got a wrong idea. Okay. Generally, kuntat has many other meanings we're not going to talk about.

It's supposed to dun-dun, for example. Nama. And this is possibly, there's a debate about the spelling, okay, if you care.

Yeah. The past tense of ndok, to apply a label, should be bt. Bt.

This is the past tense of vikalpa. Okay. To examine.

So generally, they tend to misspell it. Okay. That's another subject.

Is this the correct spelling, though?

[Speaker 2]
No, this is probably misspelled. Oh. So the r should be there?

[Speaker 1]
Yeah. Right. Okay.

Because brt is the verbal tense of rtog, to think something.

[Speaker 2]
Right.

[Speaker 1]
And the label is apostrophe dogs, ndok, to apply a label. And this one is to apply a label, in the sense of learn later. Okay.

So this is probably misspelled, but it's everybody. 90% of people misspell it. Commonly misspelled.

Okay. Teyabard. Do we go up or down?

Do we know yet?

[Speaker 2]
Teyabard.

[Speaker 1]
We're going to go up. No, this is us. Yeah, we're going to go up.

We are complaining about his ideas.

[Speaker 2]
So we go up. Good.

[Speaker 1]
I'll kiss you, but you get this beard. Oh, I'm not supposed to say that anymore. Scott told me I shouldn't say that.

I will give you a coffee, if coffee's still okay. Yeah. Teyabard, huh?

There is too a learned first link. Okay. There is too a learned first link.

Of course there's a learned first link. Now we have to state what it is. marepa-pundakir sakpe yenlaini bejijikime yebe yechir Because there's a second link, which is accumulated by misunderstanding, which is learned later.

Okay. There is a first link, which is learned misunderstanding, because there's a second link, which is motivated by it.

[Speaker 2]
Okay.

[Speaker 1]
Okay. And he misspelled it again here. And this sakpe is the past tense.

Yeah, it comes from tsok. Tsok means collection. And sometimes sanga.

And tantric ritual. So sak is the past tense. Collected.

Okay. Because there is one that comes from it? There does exist.

Okay. A second link, Okay. which is jijikime, Yeah.

sanskara, right? which is collected by a learned form of misunderstanding, something you learned in school. Which we just said didn't exist.

No, he said that.

[Speaker 2]
He said that.

[Speaker 1]
That was his position. And we say, well, what about this one? What about the one that makes you collect karma, which you learned in school?

But de yiwatao, we just went up with that, which meant we're agreeing with that. No. Disagree, right?

Going up means disagree. De yiwatao, yes, there is. Well, it means I assert.

I believe it. De yiwatao, of course there is. Of course there is.

Goes up, right? Of course there is such a thing. Because you can get the second link by a first link, which is learned.

Now he's got to tell us more about it. We hope. Because there exists either kangru, karma, karma which is either gyewa or mi gyewa, good karma or bad karma, good seeds or bad seeds, which are accumulated, okay, collected, by negative emotions which are learned.

[Speaker 2]
Okay. You can collect good karma by negative emotions which are learned? Apparently.

[Speaker 1]
Really? Yeah, if you kill this cow, you'll go to heaven. If you kill this cow...

[Speaker 2]
Depends on the motivation. Okay. He believes it's good.

[Speaker 1]
Yeah. Okay. Now we want more information, right?

Please. Moreover, de yiwatao or tau? Tau.

No. We are coming back with a... And moreover...

Oh, okay. Again, de yiwatao, of course there is because now he's going to give a second example. According to him, the argument first is finished.

We've got to think about it. He says, tongpang si gyewpe yin la chen yi ki tongpang gyewpe mani pan gyewpe yin chen te. Okay, now, if you know the word tongpang, you're okay.

Okay. What's tongpang? Giving up seeing things in a certain way.

[Speaker 2]
Nice. The elimination of...

[Speaker 1]
Tonglam ki pongwal chawa.

[Speaker 2]
Of the things that get eliminated once you stop seeing.

[Speaker 1]
You've got that beard, but you did cut it a little bit. Okay. Yeah.

Tongpang is a very, very, very important word in Buddhism. Tongpang means a negativity which is permanently stopped by seeing emptiness directly. And there's only three.

What are they?

[Speaker 2]
Doubt in the path.

[Speaker 1]
Doubt about the path.

[Speaker 2]
Belief in ascetic practices. Any intellectual...

[Speaker 1]
For the kuntak. Probably, the intellectual belief in self-examination. Is that the same as the kuntak?

When you... You have 84,000 negative emotions. Only three are destroyed permanently by seeing emptiness directly.

But it's a good start. Number one, intellectual belief that things are coming this way. They still look like they're coming this way, but you know it's wrong.

Secondly, you will never again doubt Buddhism because you saw Buddha. You met Buddha during practicing. You can't ever doubt it after that.

And the third one, you wouldn't do things like whipping yourself or hurting yourself, okay, as a Buddhist practice. Tomba se gyepa yen la, chen ni kyi tompa gyepa. There is a kind of misunderstanding which is eliminated by the path of seeing.

Which one of those three is he talking about?

[Speaker 2]
The elimination of intellectual belief.

[Speaker 1]
Yeah, good. So in that case, kuntak means intellectual belief. Intellectual belief that the pain is coming this way.

If someone asks you, is the pain coming this way? You say, no, no, I was in a DCI talk. They said no.

But do you see it that way? Yes. I just see it that way.

Okay, keep meditating. Keep going. Later you will see.

Okay? So, all forms of misunderstanding which are eliminated by the path of seeing are learned.

[Speaker 2]
Learned.

[Speaker 1]
Intellectual. In that case, we translate kuntak as intellectual.

[Speaker 2]
Okay.

[Speaker 1]
And they are not inherent. Right. They are not inherent.

Something you were born with. Okay? So you're going to have to fudge these two translations of kuntak.

Okay? Tomba se gyepa yen la, chu nipa toma gyepa yamarepa, gyepa chepay. Why?

Gin shuk, dren neki phang pe, yen la, chu nipa toma gyepa yamarepa, gyepa chepay. Okay? This is a technical term.

You got stuck with all the technical terms. Seiji got stuck with all the poetry. Where is Seiji?

Ah, he's working. He's at work. Okay.

We're not working. What's gin shuk? Anybody?

Is it a stream mentor? Yeah.

[Speaker 2]
Stream mentor.

[Speaker 1]
Someone who just entered the path of sin. Okay. Is this an acceptable term to use in the translation?

I like it.

[Speaker 2]
Yeah. Good question.

[Speaker 1]
Thank you for asking. I think so. Okay.

Acceptable. Am I supposed to be somewhere else? Oh.

It's, you have one minute till the next person begins. But I don't have to go somewhere else.

[Speaker 2]
You stay here. I think I got a wrong text. We have one more class here.

Okay.

[Speaker 1]
I got a wrong text. Let's finish this one. So gin shuk means stream mentor.

Den ne is a technical term. There's two parts. You can say there's two parts of the path of sin.

Okay. That's another situation. Okay.

So den ne means you see, during the first few moments of the direct perception of emptiness, there's a fight going on. Your understanding is fighting against your, those three emotions. There's a struggle going on.

They're punching it out. And then suddenly you're finished. And den ne means you are settled in the result.

You have eliminated those three. But you are still in the path of sin. You're sitting there in the result.

Literally, den ne. Yeah, okay. What's the opposite of that?

I forget. I'll give it to you. The fight is called something else.

The two things are fighting against each other. Then suddenly boop, you're finished but you're still in the path of sin. So he just wants to make it clear that what?

The fight is over. Right. And they have eliminated what?

The intellectual intellectual intellectual in self-interest. Okay, got it? So there is a kind of misunderstanding which is the first of the twelve links which has been eliminated past tense bang zi that usually makes a past tense which has been eliminated by the time you are established in the result of the of the of the stream entry.

Got it? Okay. What's the other part called?

I forget. Okay. I'll look it up for you.

Anyway, he just wants to emphasize that you have it's not that the fight is going on. It's after the fight is over. You're still in the path of sin.

This is a very very famous quotation and I'll cover it next time but I'll give it to you now. Okay. Very, very, very famous quotation.

Okay. I think this is misspelled certainly. This is a misspelling of chip.

This spelling means what? Examiner. Examiner.

Man, you're hot today. With an S it means activity. With a D it means to examine and this carver has made a mistake.

Or the typist. You're going to check the scan for me. Okay.

With an S activity with a D is what? With a D it's to examine. To examine.

With a with a like the tok ten chok pa tsen chit nyu vitar ka and vichara the definition is Okay. This is chok pa this is vichara. This one is vichara to examine to go into detail as opposed to just generally to see something.

Listen to the song and listen to the bass line.

[Speaker 2]
Okay. That's this meaning.

[Speaker 1]
It's a different one. Because it should be S. Okay.

So Neljo Chokpa is a reference to this book here. I got it for you. Neljo Chokpa Sa which is the Yogacara Bhumi a very famous book by Asanga.

Asanga. Okay. So he's quoting Asanga's Yogacara Bhumi.

Okay. And he says gyun chuk chukpe How many Yeah, I think that's the opposite of dene. Anyway I'll check it for you.

Gyun chuk chukpa a person who just entered the path of Sikh. Okay. The fight's still going on.

That's called chukpa and dene two opposites. Chukpa means they just got into it. Dene means they got to the result.

[Speaker 2]
Oh yeah.

[Speaker 1]
So chukpa means the fight's going on. So gyun chuk chukpa yen lag du shi pang shi na How many of the components have they eliminated of the 84,000 negativities? How many have they eliminated?

He says One. tan cheky chok chik pamba yin kyi They've all three but only part. All three but only part way.

[Speaker 2]
You see?

[Speaker 1]
Because the fight's still going on. Okay. All three but the fight's still going on.

Okay. pamba yin kyi kaya vyoki pamba ni ma yin no But they haven't real means everything. They haven't eliminated everything about any of those three yet.

That's going to happen at dene when they're sitting in the result. But during the fight we can only say they have eliminated part of those three and not the whole We can't say ball of wax. Real means ball of wax.

Real bu means a ball, a pill, a tablet Its called a real Nagarinchen real bu is a retina some type of retina pill This is called a real bu. In philosophy real bu we talked about it yesterday in Kama Lashina one whole thing. It's called rebu, one whole thing.

It's a word for a medicine tablet also. So, this quotation is always used, very, very common quotation. From who?

Asanga. Asanga, in his? Yogacara.

Yogacara, which is part of his Bhumis series. There's a Shravaka Bhumi, there's a Yogacara Bhumi, there's a bunch of Bhumis.

[Speaker 2]
Bhumi is level, right?

[Speaker 1]
Yeah, level. And he wrote a whole series of books, huge, thousands of pages. And in that one he said, at that point, shupa, which is the opposite of dene, at the entrance point, during the fight, they've eliminated part of each of the three, but not all of any of the three.

Very famous quotation. All right, let's go do a famous toilet break. By the way, I got you the quotation.

I'm trying to capture the page numbers for you, so you don't have to look up the page number. You can use it to write your footnote. And it's always fun to make sure the quotation is quoted correctly.

Okay. Yeah, okay.

[Speaker 2]
Thank you. Thank you for doing it.

[Speaker 1]
He gave a very nice talk in Indonesia. That's what I heard. It was amazing.

He gave a talk to about 200 people. Was it like that? 200 plus.

And it was beautiful. And he talked about his text. And it was very inspiring.