Классика Алмазного огранщика: Нижний Срединный путь — Анализ зависимости, занятие 13

[Speaker 1]
You guys ready? Yes. Just be louder than everybody else.

So I'll be even easier for you.

[Speaker 2]
Niyam Guru Ratnamandakam Dilyatayami Sanghe Chudam Sukhi Chamnamla Jamchu Pardhu Dakni Khyap Suchi Dakhi Chunyam Kibbe Sunam Ki Jola Penche Sanghe Jhum Paksho Sanghe Chudam Sukhi Chamnamla Jamchu Pardhu Dakni Khyap Suchi Dakhi Chunyam Kibbe Sunam Ki Jola Penche Sanghe Jhum Paksho Sanghe Chudam Sukhi Chamnamla Jamchu Pardhu Dakni Khyap Suchi Dakhi Chunyam Kibbe Sunam Ki Jola Penche Sanghe Jhum Paksho

[Speaker 1]
Okay, you guys ready? Okay, show us. Kachig Naray Yala Chunyi Ki Thok Mar Yur Pe Marik Pa Yin Na Khang Sa Thak Khang Sa Thak Thak Thak Thak Chik Rang Wang Chen Rang Wang Chen Du Nzin Pe Thok Pa Yin Pe Khyap Ser Wow, he's a linguist.

Okay. If something is Marik Pa, a misunderstanding, this Kyurpa past tense makes an adjectival clause, which is, if something is a misunderstanding, which is the Thok Mar, first, of the Yama Chunyi, of the twelve links, then it must be Khyap, it must be... Thok Pa is a hard word.

This Thok Pa, when you have an S on it, it means... Realization. But when you don't have an S on it, it means you think some kind of idea, but it implies a wrong idea.

He has some idea I don't like, but I really do. So, that's Thok Pa. With this no S.

Same pronunciation, unfortunately. They have some idea which holds to the person, Thak Thak, as being three things. It's always three things.

Thak, Chik, and Rang Wang Chen. And here's the S. Du means S.

It holds Simba as being Thak, Chik, Rang Wang Chen. Thak, Thak Pa, and Chik, singular. One whole thing.

One whole thing. And Rang Wang Chen is independent. Independent.

And that's the lowest of the... Mahamudra. Six flavors of emptiness.

That's the lowest. That's the lowest. The emptiness of that is the lowest version of no-self nature.

Anatman. You can say emptiness if you want to be easy about it. The emptiness of being those three things, of people being unchanging, the emptiness of them being one whole thing, and the emptiness of them being independent.

And this pretty much describes, you know, when I grew up in a Christian church, which I still love very much, and I still go sometimes, but they teach you about soul. And, you know, if I die before I wake, praying the Lord my soul to take, then you say, Mom, what's a soul? I say, what's inside you?

And you're like, Hmm. And then, how big is it? Well, about this big.

And then, what's it like? And she said, the soul will never die. So, tak, unchanging.

Chik, it's a little ball. And, Ramanchand, it's on its own. You know, the body can die.

The body can die and it will go to heaven. You see what I mean? And we believe that.

And it's a human desire to have a piece of you like that. There should be some part of me which is me, my spirit. Okay?

So, that kind of describes that the first time. And Buddhism says no such thing. You are the triggering of your karmas.

You know? So, you have to be nice to other people. There's no choice, because you are the result of that.

When you continue, you are the triggering of those karmas. Okay? And they never stop.

And they never started. So, it's just a question of what content you want. Now, what comes next is his counterexample, our counterexample.

Something which is wrong, makes that wrong. So, you want to read it? Let's put it at the top.

Are we going up or down? We just gave a counterexample. Yeah, it's sarcastic.

They are Tao. Are you telling me it's Tao? They are Tao.

They are Tao.

[Speaker 2]
They cheer.

[Speaker 1]
They cheer. Chuchan, they impatient. Good.

Okay? Anybody want to take a shot? Dukte Lama Yodawa.

That's the key word here. What's Dukta?

[Speaker 2]
Siddhanta.

[Speaker 1]
Siddhanta. That's his subject. The schools of philosophy.

All the schools of philosophy. Could be Buddhist, could be non-Buddhist. Good?

To be Tao? No. No.

Here is the raw meaning of Dukta. BS, not apostrophe. Sorry.

It means to change. To change. Okay.

So, what's it mean? Doesn't change.

[Speaker 2]
Very low.

[Speaker 1]
Mind has not been influenced by. By any school. Dukta is instrumental with the S.

And it means their mind has not been influenced by other people teaching them. Like they were grew up on an island by themselves. Okay?

And their opinions are not coming because they went to classes. Their opinions are natural. Inborn.

So, we say two possibilities. You have a viewpoint. Sankhe?

Sujata. Sujata. Came with your birth.

Or you've been influenced by meeting people and they teach you things. So, this is called not influenced. Not influenced.

By other schools of philosophy. This person, their mind, view, mind stream, Santana. Let's take the first link, which is the misunderstanding, which is the first link of the twelve, in the mind stream of a person whose mind hasn't been influenced by different schools of philosophy.

Okay? Natural person. Chöchen.

Okay? Are you telling me, okay, that misunderstanding they have is this kind of belief, that the person is unchanging, singular, and independent. So, what did you just learn about this viewpoint?

Think about it. It's something that comes about naturally without any influence. Opposite.

Oh. All these are basically learned later on. Yeah, this belief is your mom is telling you about yourself.

You see what I mean? Nobody has this belief naturally. I'm not sure I believe it.

But, I mean, I think it's a sort of a human hunger to believe this about yourself. But the classical position of our school is that this is learned from your mom, or your school, or something like that.

[Speaker 2]
Ron Wong Chen specifically.

[Speaker 1]
Yeah, people wouldn't come up with it on their own. So, the classical position of Buddhism is that this first one view is learned. Yeah, okay.

So, he said all misunderstandings which act to spin the wheel of samsara have to be this one. Okay? Okay.

Which is the first kind of ignorance in the six. But we say, well, what about ignorance in the mind of a person who hasn't been influenced by other people? Okay?

Are you telling me it's the belief in a self which is unchanging, singular, and independent? And he says, why do you say that? Between here, he said, chi che.

And we said, de che. Because it is the first link. Because it's what we said it is.

Okay? It's the example we chose. But you can't agree that it's the belief that the person is unchanging, singular, and independent because it's the example we chose.

And the example we chose is a person whose mind hasn't been influenced. What it means is, both the opponent and us, we already agree that this has to be learned. Okay?

So, this argument is based on an opponent who already believes that that belief has to be learned. It has to be learned from your parents or your school or something like that. Okay?

[Speaker 2]
And that's all implied?

[Speaker 1]
Yeah, it's implied that they both agree. Because our only defense of our position is it's the example I gave you. So, the implication is that the opponent already believes that that's all we can learn.

And we don't have more argument than that. We're going to get more in Shenmue... Sorry, Tsukkipomo.

What's Tsukkipomo? Debating their position. Your text is built in debate style.

It always has three parts. Shenmue Gakpa. Shenmue Gakpa.

Exposition of their position. Yeah, we deny their position. Gakpa.

Gakpa, alright. Then Rangguk Shakpa. We put forward our position.

We say what we believe. And then Tsukkipomo. Debating their position.

Yeah, he gets to come back and criticize us. And then we defend ourselves. So, there's always three steps to your style of text.

And this is Buddhist pedagogical system. This is Buddhist educational system. Instead of...

Western only has this one. Here's what's correct. Duck, duck, duck.

But in a Buddhist education, at first they tell you everything that's not correct. And there's a fight. And it's more fun.

You know, there's a fight going on, you know. That's called defeating the other guy. Then we say, OK, you want to know what we really believe?

Here's what we really believe. And that's called Rangguk Shakpa. But then a very beautiful thing is he gets to come back and say, but wait, I disagree about this, about your system.

So Tsukkipomo means you get... you have to defend yourself against his criticism of your idea. And it's kind of fair.

It's more fair. It's more democratic. And the student learns much more.

Because this one and this one will cover all the common misunderstandings about Buddhism. OK? So you teach people by teaching them how the misunderstandings are wrong.

And if the presentation is good, by the time you get to here, the students should be able to write it themselves. You see what I mean? Because they know what's wrong.

They know all the wrong things. So what's the next thing you have in your text?

[Speaker 2]
Yes, Rangguk Shakpa.

[Speaker 1]
Now we'll give our system. And classically, you get... Classically, you often get three parts.

Number one, they will define things. They'll give the formal definitions. Number one.

Number two, they will give the classical divisions of the thing. And then number three, they will give senshi means classical examples. OK.

Sorry, what is the first one again? Definitions. Oh, definitions.

Like right now, we're on the... We're on the subject of... We're on the definition of misunderstanding.

OK. This is the definition of misunderstanding. So we went through all that stuff just to hear all the wrong ideas about misunderstanding.

Misunderstandings about misunderstandings. And now we're going to hear the real definition. And then classically, they will divide it into the different types.

And then he's going to give some synonyms. And then they might often give real examples. Oh, wow.

This is classical Buddhist text. You have a very... Your text is 16th century.

You know, very classical. OK. Rangguk...

And this is a... So here's the definition of ignorance. Here's the definition of misunderstanding.

But unfortunately, it's lower than that.

[Speaker 2]
OK. But it's still pretty high. OK.

[Speaker 1]
So here we go. You want to read it?

[Speaker 2]
Stretch it out.

[Speaker 1]
OK, cool. He's got to cover all the possible... All the possibilities.

So he's a debater. He's covering himself. It's like a contract.

[Speaker 2]
It's very similar to a legal contract.

[Speaker 1]
He has to think what's all the possible things can go wrong. So he's covering himself. Yeah.

Rangguk Mikyo. Mikyo, you have to learn, it means the object towards which an awareness is focused. OK.

Object of focus. It's object of focus. By the way, It doesn't have to be me.

it's distinguished from jintanggiyo, which we're going to have later, I think, in words text. Your text gave me a headache. Jintanggiyo, which means how you take the object.

The object you think is there, as opposed to the object you're looking at. So there's a distinction made in Buddhism between the object you're looking at and the object you think you see. And then there's the object you think you believe.

There's jintanggiyo, jintanggiyo, mikyo.

[Speaker 2]
OK.

[Speaker 1]
There's a lot of stuff. OK. And they're different.

One can be one way and one can be the other.

[Speaker 2]
It's very lower middle layer.

[Speaker 1]
That's higher.

[Speaker 2]
The object you think you believe.

[Speaker 1]
Rangguk Mikyo means this. So we're just saying the object that you're focused on. We're not saying how you take it.

So it's more like this and not how you take it. So the thing that it focuses on is either the person or the jawa between re and de.

[Speaker 2]
The connection of cause and effect.

[Speaker 1]
Yeah, the relationship between karma and its consequences. I like to say consequences rather than result because it's more clear. Gyun de, cause and effect.

Leng de, karma and its consequences or actions and their consequences. I prefer the translation. And this is a miscarming.

OK. They say when he got old, his eyes went bad. Kept them dark.

He's an art textbook writer at Mars College. And he held them up with toothpicks. Because they had no glasses.

They had no glass. So he would hold his eyes up with toothpicks. And then they say he got distracted and made some...

[Speaker 2]
Some punches if you ever leave your glasses at home.

[Speaker 1]
So anyway, it's interesting. What did we learn so far? In this system, the first link which causes all the suffering in the world which spins the wheel of samsara.

The first link can be focused on two different things. OK. Either the person or the connection.

Karmic correlations, which is Seiji's subject. You see what I mean? Leng de kudelwa.

And not just any karmic correlations. Rakpa. The obvious ones.

As opposed to the subtle ones. Which we said yesterday in the DCI class can only be seen correctly by a Buddha. OK.

So they're giving you a break here. Kang lung. Somebody tell me accurately what it means.

[Speaker 2]
Which, whatever is suitable. Whatever can be called or something. Either or both.

Good.

[Speaker 1]
OK. Either one, separately, or both. Some one or both.

I'd like to translate it as some one or ones. I'm not sure or ones is appropriate here. If it's not, you can skip it.

I'm not sure it's even possible to focus on both at the same time. It may not be. You have to think about it.

Now, mikne. Having focused on one of those two things. What?

Person, or obvious connections between karma and results. Rang top ki. This is a qualifier often used in mental functions.

And it means on its own. On its own? On its own accord.

It doesn't require another mental function to do its thing. Some mental functions cannot act on their own. They need the support of another mental function.

Anger has to have the support of perception. You have to see your husband to get angry at him. I mean, you can do it in bed also.

When you're thinking. But generally, there are some mental functions which cannot function on their own. But this one can.

In fact, it does. Rang top ki. So, of its own power.

Of its own accord. Okay. Now, rang kya tupe.

Rang kya tupe.

[Speaker 2]
Ze yu.

[Speaker 1]
Ze yu. Rang kya tupe.

[Speaker 2]
Rang kya tupe. Ze yu. Ze yu.

[Speaker 1]
The important word here is ze yu. Ze yu. Ze means what?

Substance. Substance. Substantial.

J comes, substance, the word substance comes from the word for clay, which is za. And what's a zaken? A potter?

Good.

[Speaker 2]
Ken means er.

[Speaker 1]
It doesn't mean kin. Don't confuse it with kin. Ken means er.

So potter is player. And where is a potter? Where is a zaken?

Link number two. So, you know, that's link number two. It's called a zaken.

How do you spell it, Ken? R-D-Z-A-M-K-H-A-N M-K-H-A-N H-A-N Many, many people confuse it with kin. And it's not.

Which I just did. There may be a distant name related. Well, someone who knows how to do something.

Anyway, the spelling is suspicious. Anyway, zeyu means substantial. Now, if you go to substantial in Changya Rupa Dorje, you will read it 5,000 times.

There are many, many, many ideas of what substantial means. Many. Okay?

So, you can go crazy trying to figure out all the substantials. So, we're going to translate this as substantial in the sense of Okay, substantial in the sense of, in the meaning of, Rangkyatupa. Self-standing, zeyu.

Cool. What's rangkyatupa? Self-standing?

Yeah, self-standing. Self-supporting. This is an aggregate to bring up.

Yeah, I like to use the image of one of those big construction cranes making those high-tall buildings. And there's a guy down below with a radio. And there's a guy way up in the top in a tiny little glass box.

Those guys, I don't know, I'd be scared poopless to be up there. But they are running the machine. So, this kind of emptiness is the emptiness of a person who's sitting up here somewhere in your brain and running the body.

Raise your arm, Geshe Michael. Put your arm down. Okay?

And we feel like there's some me up here somewhere running the body. So, it means that. Now, I challenge you to make a distinction between rangkyatupa and what's that one?

Rangwangchen. Right, yeah.

[Speaker 2]
It's just going to happen. Okay?

[Speaker 1]
So, in the first kind of emptiness, we have rangwangchen, which means independent or self-standing. You can say independent. I was using autonomous in my book.

Maybe.

[Speaker 2]
You don't like that, do you?

[Speaker 1]
It's maybe okay. It's just hard for people because we don't use it very often. It's only used for political reasons, which we don't know about.

But anyway. Yeah. In Mongolia.

But you're going to have to distinguish in your own mind what's the difference between rangwangchen, which is the first kind of emptiness, which was the soul thing, independent, doesn't depend on the body. You know, if you die, it's going to float to heaven. And then rangkyatupa, which means that it stands on its own.

Often rangkyatupa means I don't need... I'm financially independent. I don't have to depend on somebody else.

I make my own money. I have my own job. I don't have to depend on somebody else.

That's rangkyatupa. Is this the third one in the six flavors? Yeah, it is.

Is it the third or the second? I think I put the first into two. I thought you did, too.

The third is maidoge. Yeah, it is maidoge, but I...

[Speaker 2]
No, this is the third. I don't remember.

[Speaker 1]
Anyway, it is the one in the six flavors.

[Speaker 2]
Is there a difference? It's the second.

[Speaker 1]
Huh? Second. Unfortunately, though, we're in the lower middle way.

Is there a different taste here, in the sense that the second one implies some... like it exerts some control that the first one doesn't?

[Speaker 2]
Like, we've always talked about the Kriyayana, but does the first kind of a soul necessarily...

[Speaker 1]
What's rangwangchen mean in the first one? I just wrote 140 pages of notes. I'll give it to you if you want.

Maidoge covers it in... Right. ...in Dongchen Shamo. Okay. Now, I want to point something out. This is lower middle way.

Shouldn't they have a more sophisticated description of emptiness than the second of the six flavors? Right. Anybody have an opinion?

[Speaker 2]
Maybe it means something subtly different here, like...

[Speaker 1]
I was just hoping he just wasn't done.

[Speaker 2]
There's another phrase.

[Speaker 1]
Mainly, there's three kinds of emptiness... Sorry, there's three kinds of no-self in the lower middle way. Mainly, there's three kinds of no-self in the lower middle way.

Okay. If I remember correctly... Right.

First of all, you have to divide it into things and people. And one of them gets divided into subtle and low. And I don't remember which one.

I think it's... It was both. Well, they both do, but the obvious version of the person one doesn't even count in this system.

So they start with the subtle one of the person, then they go to the obvious one of things, and then they go to the subtle one of things. Something like that. I may have it a little wrong.

Anyway, the point is... Two kinds of misunderstanding. The one which triggers the twelve links has to be aimed at...

The person means... The person, yeah. The person, as opposed to things.

Okay. Except he's just made karmic connections. Anyway, don't worry that this sounds like a lower one, because it is a lower one for them.

According to them, it's easier to see that emptiness than the higher kinds of emptiness. The higher Madhyamika says there's no difference. They're all the same.

Difficulty. But according to this school, someone who's not learned a lot, they can see the first one, but not the second one. Like that.

Okay? Alright. So...

You got it right according to Course 15.

[Speaker 2]
Yeah, okay.

[Speaker 1]
Yeah, right.

[Speaker 2]
It's those three.

[Speaker 1]
So, one of person and two of thing. Yeah. Okay, good.

And they say that the one of person, which is rough, is so obvious it shouldn't even count. Right. Alright.

Okay, Ram Tokki, again, means of its own accord. So, you know... Tok means power, right?

What's Tok Shi? The four powers of confession. Oh.

Purification. Purification. It's the same spelling.

Tok means power. Sounds great. Oh.

Vega.

[Speaker 2]
Vega.

[Speaker 1]
Which is why it's cool to call a car a Vega. Although it blew up.

[Speaker 2]
Okay, Ram Tokki.

[Speaker 1]
They choose names that have deep subconscious... I mean, a good car company will choose a name that has a lot of subconscious echoes. Ram Tokki.

Abhisam. Abhisam. Mumba, we had before.

[Speaker 2]
Darkness.

[Speaker 1]
Darkness. Confusion. Om mukta renge munga kumena.

Okay. And as I remember earlier, we had a difference between Mumba and Marikpa. Right?

From last year. One could be a mental function and...

[Speaker 2]
That's in my book.

[Speaker 1]
In your book?

[Speaker 2]
Yeah.

[Speaker 1]
Whose book was that? It was really extensive about the...

[Speaker 2]
Yeah.

[Speaker 1]
The darkness. Oh, yeah. Yeah.

Yeah. As opposed to thoughtfulness. What was the point?

I don't remember. I still haven't figured out the point. But we looked into it.

[Speaker 2]
It was...

[Speaker 1]
They were talking about it being a mental function. Yeah, it was... No, it was neutral.

It was Lumbaten. The karma was neutral.

[Speaker 2]
Okay.

[Speaker 1]
Yeah, karmically active.

[Speaker 2]
Okay.

[Speaker 1]
That was the whole point. Okay. Anyway, we have it in history.

So, Mumba means... It can mean confusion. It can mean a darkness.

Mental darkness. Karukidupa... Here it is.

Karukidupa means... which is included into either one. Which is included into either one.

It's got to be a stem tune. Mental function. What's mind in Sanskrit?

Citta. Santana. Citta.

Well, Santana is the mind-spirit. Mind-spirit. And citta is the...

Bodhicitta. Yeah, citta. How do you say, I read, in Russian?

Citta. Citta. Or, yes, citta.

[Speaker 2]
Yes, citta.

[Speaker 1]
What does it mean, citta?

[Speaker 2]
I think.

[Speaker 1]
I think or I consider. They add an S. Citta.

Same root. It's cool. Or to do accounting.

[Speaker 2]
Das citta.

[Speaker 1]
Same. Same. Citta.

So, it means citta. Then, in Sanskrit, when you say it's a derivative of citta, you strengthen the vowel. Chaita.

Chaita. Yeah, okay. So, mental function is chaita.

Sem chung is a translation of chaita. Mongva. Darkness.

Mental darkness. Confusion. Okay.

In the Tantra that we are mainly studying, Vajrayogini, there's a famous song about her. Very, very famous. Om mukje rengi mongje kundi nabodhya.

You are the one who defeats all. Mongmakers, mukmakers, and rengmakers. Which are three kinds of confusion.

Okay. Mongva and mukpa. They're both darkness.

Yeah, good luck. Mongva is more confusion. And mukpa is more darkness.

And rengba is more like mindlessness. Like a wolf is rengba.

[Speaker 2]
Like a what?

[Speaker 1]
Wolf.

[Speaker 2]
A mad wolf.

[Speaker 1]
Crazy wolf, rengba. Rabid wolf. Rabid wolf.

Rengba. It can also be related to roots for naked. It's not a name.

Rengba. Naked emotion. Sanjung mongba.

Marigpa seni. This is the definition of misunderstanding. He didn't say something.

You tell me. There's something he didn't say here. Just before marigpa here.

Between mongba and marigpa, there's something he did not say. Possessive? And you should...

You know, there should be a shishin. There should be a mental alarm go off. Yeah.

A haki kui? No. An S?

Well, I could have two coffees in the meantime. Yela dambo marigpa seni. Oh, this is the...

Which is the first link. Which functions as the first link. He didn't say.

Oh. He didn't say that. Right.

Okay? It's significant. He's defining misunderstanding in general.

Okay? But he didn't use the modifier which functions as the first link. He didn't put it in here.

Okay? Now, whether he wants you to assume it or he's giving a more general definition, we'll find out.

[Speaker 2]
Okay.

[Speaker 1]
I suspect he's going to give a more precise one later. But I'm not sure.

[Speaker 2]
No. Okay.

[Speaker 1]
Okay, let's go. I love these books, by the way. Go.

[Speaker 2]
Dela de chup rikki gone chena. Nyunmong chen... Yena.

Yena. Yena. Yena.

Oh, yena. Nyunmong chen mayinpe marigpadang.

[Speaker 1]
Nyunmong chen gi marigpa nyi yu. Okay, good. Now, this is Adam for you.

De chup rikki gone. De chup rikki gone. Oh, it's inexpressible.

Super idiom. Super important idiom. Okay, so make a note.

Put it in your dictionary. He's making an idiom dictionary. Not an idiot dictionary.

[Speaker 2]
Idiom dictionary.

[Speaker 1]
Okay, de chup rikki gone.

[Speaker 2]
De chup rikki gone.

[Speaker 1]
Okay, this is a very famous thing to cover yourself in a debate. So, gone means through. It literally means through the door.

You know, so in Tibetan, through the door means by means of. Via, via e. De gyur means okay in words.

Rik means okay. Rik means okay. Gyur means to state.

And de means with words. It's instrumental, with words. Okay, through, okay, to state in words, means, just nominally.

Just nominally. Which means, implies what?

[Speaker 2]
There's another form.

[Speaker 1]
This division is... Theoretically? False.

Oh, false. It's not real. One of the members...

Okay, we can, you know, in common parlance, in the way the world talks, we can divide it into two. But it implies that one of them is not real. We can say.

Yeah, it just means we can say. How many kinds of people in this college? We can say there's two.

But it means I don't really believe in it or something like that. One of them is not real. So, when you say, when you see, de, gyur, ri, ti, go, ne, it means one of the divisions which is about to come is not real.

Oh, but it's commonly talked about. Okay. Now, which one he's talking about, we don't know yet.

Ready? There are two kinds of misunderstanding. Nyomongchen.

Here's your chen. The one which is not nyomongchen and the one which is nyomongchen. Chen means has, possesses, nyomong.

Negative emotions. You can say mental afflictions or afflictive mind, but you go do the waiter text on afflictive mind. I have an afflictive mind.

What do you think I should do, you know? Maybe you should take some acid.

[Speaker 2]
Try the risotto.

[Speaker 1]
So, don't use words that the waiter won't understand. That's a Diamond Mountain rule. Sorry.

That's the I AM rule. Okay. You're translating.

You're not philosophizing. And you're not trying to get tender. You already have tender.

What? You do? Tender?

Well, until you mess up. That's not tender. You have to mess up big here.

Okay, that's probably true. You have to use a word I don't like.

[Speaker 2]
Okay.

[Speaker 1]
Okay, so he says some of those misunderstandings are negative emotions and some are not. Some are not. Okay.

Generally, you can think of negative emotions as things which hold you back from achieving... Nirvana. Nirvana.

Yeah, arhat. Lower arhat. And then you can think of, you know, deeper kinds of misunderstandings holding you back from Buddhahood.

So we divide two kinds of obstacles. Obstacles that prevent you from reaching Nirvana and obstacles that prevent you from reaching Buddhahood. One is called Myunggyu.

And in the second case, the name is the goal. It's the goal. And obstacles to all things, understanding all things, and obstacles which consist of negative emotions.

[Speaker 2]
Negative emotions. Okay.

[Speaker 1]
Different criteria for the division. Okay. So, he's saying there's two kinds of misunderstandings.

One of them is not a negative state of emotions and the other is. The implication, because he said dey jyoti rekhi goni, is that one of them isn't real misunderstanding that we're talking about here. Which one?

We don't know yet.

[Speaker 2]
Oh, not the first one?

[Speaker 1]
Well, let's see where it goes. Dambodang. Read this.

Dambodang. Siddhi. Junchik.

Yeah. What's Junchik mean?

[Speaker 2]
Junchik.

[Speaker 1]
The first is the same as obstacles to omniscience. Yeah, or sometimes Junchik means synonym. Oh.

Or they mean the same. Or they refer to the same thing. Junchik means one meaning.

Literally, ekarta in Sanskrit. Ekarta. Ekarta.

Ekarta.

[Speaker 2]
Ekarta.

[Speaker 1]
The same thing. Ekarta. Okay.

So, a kind of misunderstanding which doesn't consist of negative emotions is a synonym for obstacles to omniscience.

[Speaker 2]
Omniscience. Yeah.

[Speaker 1]
She. She means kunshaya, annoying everything. She.

Yeah.

[Speaker 2]
With it again? The last sentence?

[Speaker 1]
Yeah. The obstacle to reaching omniscience is the same as misunderstanding which is not tied up with negative emotions. Because if it was tied up with negative emotions, it would be an obstacle to nirvana.

Nirvana. Okay, got it? Okay.

Teacher, I have a question. Uh-oh. His questions are always hard.

[Speaker 2]
When we talk about the circle, so Arhat, after getting rid of the negative emotion, will be out of the circle, right? So, does it mean that Arhat still has these obstacles to the omniscience?

[Speaker 1]
Yeah. Okay. The obstacles you get between Arhat and Buddhahood are called obstacles to omniscience.

But we also have them all the time. But mainly it's talking about what does an Arhat have to do to become a Buddha. So that although Arhat is outside of that circle, but still there is this obstacle.

He's not quite to this guy. Okay. Oh, okay.

Oh, not quite that. Okay. Who's this guy?

The Buddha. Yeah, pointing to the moon. He's not quite there.

He's between the circle and the moon. Sorry, he reached the moon.

[Speaker 2]
Okay. Anyway, he's not this guy yet.

[Speaker 1]
Why does he use yin? Why does he use dong qi? This is called an equational sentence in Sanskrit and Tibetan grammar.

And it means... Some equational sentence means you don't have to use the word is. It's just understood.

You say two objects and you put a period. You know. Utpala nan.

[Speaker 2]
You know.

[Speaker 1]
Utpala nan. It means she is a nun. Okay.

So in some languages you don't have to say is. I am joy.

[Speaker 2]
I joy.

[Speaker 1]
I joy. I am joyful. I am happy.

[Speaker 2]
First one.

[Speaker 1]
Oh, the first one.

[Speaker 2]
This first kind of thing.

[Speaker 1]
Okay. Now, this is cool because we're being spoon-fed the truth. We don't have to think.

It's not like the debate. We just take it what he says. You know.

And you don't have to like... Okay. Some students in the monastery, they're like, Oh, I hope we get to the Ramayana soon.

I don't want to think about all this stuff. Just tell me what's correct. This is American system of education.

This is what's correct. Learn it. Memorize it.

Tomorrow you have a quiz. Don't think about it. Okay.

Okay. If you divide the misunderstanding which is involved with the mental... Oh, sorry.

Negative emotion. If you divide that, there's two kinds. Yeah.

Ye means to divide. To divide. Okay.

It's also a verb which means to open a door. Okay. Oh, which is divided.

Yeah, because you're dividing. Yeah. That's a cool image, right?

Yeah. What's one of the biggest bad deeds in a monastery or a nunnery?

[Speaker 2]
It's a yin cha. Yin cha.

[Speaker 1]
Yin. Yin is to split the monks and nuns into two parts. Yin cha.

The heaviest karma. They describe it as a direct attack on the body of the Buddha to separate monks and nuns inside a monastery to get them angry at each other, to cause a fight in a monastery. It's extremely bad karma.

Yin cha, and it happened in my monastery, in this generation, after 600 years, they split, this last few years. Okay. Very terrible.

Lendeki. Lendeki. Jawa rapa la moma.

Marepa. Moma. Misunderstanding, which is a confusion or darkness about the gross, the obvious connection between karma and results and its consequences.

Okay. So that's one of the kinds which is involved with negative emotions. Okay.

And, kansaki dang din, holding to a self nature of the person. Holding to a self nature of the person. In a sexy translation, I like to say, holding that the person is the person.

But, I think it's a little too much here. Okay. Holding to the, holding to a self nature of the person.

As opposed to? Things. Things.

Okay. All right. Then he's going to divide the second one.

[Speaker 2]
Okay.

[Speaker 1]
Okay. Kansaki dang din la yang. This la yang means, you can further divide the second one.

The belief, din, belief, in the self nature of the person. Okay. You can divide that into two.

Well, three. He's going to make it three.

[Speaker 2]
Oh.

[Speaker 1]
The one which mitpa. Which is? Focus towards.

Person?

[Speaker 2]
Me.

[Speaker 1]
Me.

[Speaker 2]
Me.

[Speaker 1]
Okay. The one that's focused on me. The one which is focused on ni wa, na yi wa.

[Speaker 2]
Nai.

[Speaker 1]
Nai means my. And nai yi wa means mine. Stuff which is mine.

Oh, mine. Okay. Literally it's mine.

Okay. Nai yi means my. Nai yi wa means those things which are mine.

[Speaker 2]
Which belong to me.

[Speaker 1]
My ear. My nose. My kids.

All right. So, one is focused on me and mine. Okay.

Mitpa means focus. And we call, that has a special name which is jitta. Okay.

Jitta. It's called the view of destruction. Sometimes I just say destruction view.

There's no easy way to translate it. There's no smooth English. Forget it.

I've tried for 30 years. It has to say destruction. And it has to say view.

Okay. Now there's two reasons why it's called destruction. Because it destroys you and because...

Because it's... It makes you destruction. Because it's describing things which all are impermanent.

Yeah. Another thing. One is that it can be destroyed.

It can get over. And then secondly, it's the reason why you're going to die.

[Speaker 2]
Yeah.

[Speaker 1]
Okay. That's three things.

[Speaker 2]
All right. Okay.

[Speaker 1]
By the way, if you spell jeek with an S, jeeks, it changes meaning completely. And it becomes to be afraid.

[Speaker 2]
To be afraid.

[Speaker 1]
Oh, okay. So her name is Jigme which means fearless. Abhaya.

Abhaya. Abhaya. Fearless one.

Which was Naropa's name. Oh. Personal name.

So it's called Jigme. That's J-I-G-S.

[Speaker 2]
Yeah.

[Speaker 1]
Apostrophe. J-I-G-S. Okay.

J-I-G-S means fear.

[Speaker 2]
Oh, apostrophe J-I-G-S.

[Speaker 1]
Yamantaka or Bhairava is called Jigme. Jigme. The one who makes you afraid.

Bhairava. Bhairava. The B-H in English comes as F.

Oh. So it means fear. Fear.

Fear maker. Bhairava. Bhairava.

Yeah, yeah. Yamantaka. Same.

Okay, anyway. So don't make a mistake. Okay.

If it doesn't have an S, Okay. it means destroy. Destroy.

If it does have an S, it means to be afraid. The pronunciation is exactly the same. Okay, because the S is silent.

Okay. Jigta dang. And then there's the dang din, the holding to a self of a person, which is focused on other people.

Dele shin.

[Speaker 2]
Dele shin.

[Speaker 1]
Other things. Dele shin. Other things.

[Speaker 2]
Okay.

[Speaker 1]
Which implies people. So can I say that the definition, can I say that the definition of the first link of samsara, the one that triggers samsara, is misunderstanding your world? Not exactly.

No, you cannot say. You cannot say. Part of your world.

It has to be focused towards a person. Person. Not things.

It has to be focused towards a person. Okay. So if I have a misunderstanding about things which are mine, is it the first link?

It is. So we have to expand the definition. It's focused on me or mine.

Person or person's thing.

[Speaker 2]
Okay.

[Speaker 1]
Now what if I'm focusing on Sugeng?

[Speaker 2]
No.

[Speaker 1]
Yeah, doesn't qualify as the first link. You know that because you went through the shen lu kappa. Right.

You went through the...

[Speaker 2]
The dis-kappa.

[Speaker 1]
Yeah, you went through disproving the other guy. So you already know that. By the time you get here, you're already sensitive that to focus on someone else and misunderstand them is not the cause of samsara.

Unless he's mine. Okay.

[Speaker 2]
Unless it is mine.

[Speaker 1]
Unless he's mine. Oh, that's true. We're going to have this debate.

You know, if you were in a real class in a monastery, you'd say, Oh, I got one to use for later. And you would not mention it.

[Speaker 2]
You'd say, yeah.

[Speaker 1]
It's for today. You can see the guys in the class, they're going like... Yeah, I'll use that tonight.

I'll use that tonight. Okay, yeah.

[Speaker 2]
Okay.

[Speaker 1]
Then why does he mention there other people? Well, eventually, he's not defining misunderstanding as the first link yet. Yeah.

He didn't say as the first link. Okay. I bet he's going to say it eventually.

I'm waiting. Okay. I think he's going to pop the punchline.

He's going to say, and only that one is the first link. Okay. So he's kind of setting you up.

Oh, misunderstanding has all these divisions. And this is misunderstanding. This is misunderstanding.

But only this one is the first link. I hope he says that.

[Speaker 2]
Okay.

[Speaker 1]
Okay, here we go. Let's see if he says that. I'm curious.

Yeah, here we go. Yenlak Dambu Maripa.

[Speaker 2]
Yeah.

[Speaker 1]
Okay. The definition of misunderstanding as the first link comes later. Right now he's just describing misunderstanding.

[Speaker 2]
Four minutes.

[Speaker 1]
He's got four minutes to get down. I don't think he can do it the way Geshe Michael does. Okay.

He's going to give an example of the first one. Okay. He's going to give an example.

Dabu means such as. Dabu. Okay, so you glance down there and you say such as.

Now you know he's going to give an example of the first one. What is the first one?

[Speaker 2]
Focused on... There's three here.

[Speaker 1]
Focused on me, me. Focused on mine, mine. Focused on...

All other things. Other things. Probably other people.

I don't know yet. He said focused on other things. Others.

He said focused on others. Other than that, he said. So it was kind of left it open for different ideas.

Here's an example of the first one. Here's an example of the first one. Now this relates to whose text?

Nick's text? Where were we talking about the two kinds of consciousness? No, it was yesterday.

Two kinds of consciousness could be me. We said consciousness of the mind or your thing. Mind only.

Oh, this is what... Oh, yeah. Yeah, we talked about that.

Whose text was it? Was it yours, Seiji? No.

[Speaker 2]
It must have been Nick's. It wasn't Alice's.

[Speaker 1]
It must have been your text.

[Speaker 2]
Yeah, it was your text.

[Speaker 1]
Because we were talking about it's the jinnam or the sunnam. The holding aspect or the held aspect. Oh, yeah.

No, it's Seiji's text. Why did we get into it? No, no, that's a different thing.

Oh, it's different? So kunshi was the other choice. In some schools, me is the end of the line.

Me is the end of the line. Me is the person who's aware of the awareness. Me is the person who listens to the thoughts come out of the mind.

That's me. He's referring to that. Okay, so it can be focused...

the misunderstanding it focuses on me can be focused towards me, na, or am means or na, or yikin nambo shenpo. My awareness of my thoughts. The person who's listening to my thoughts.

So, it's very interesting. In this school, the first kind of misunderstanding, when you say misunderstanding sugan, it either means me or the person listening to my thoughts, which for them is equal to me. Okay, where's the real sugan?

It's not the thoughts flowing to his mind, it's the guy listening to those thoughts.

[Speaker 2]
Oh.

[Speaker 1]
Okay. The witness. The real sugan is the witness of his thoughts.

Okay. Can it also just be the sixth kind of consciousness that we all accept? Yeah, it is.

Yeah, right, okay. Yeah. But this is a awareness of the thoughts.

But it can also be all your perceptions. The person watching through your eye. The person watching your eye watching.

Again, this school. Okay. Who's aware of seeing?

It's 745. Let's finish this sentence. Ranggila Dembe.

So, which exists in your own mind. Okay. Which exists in your mind.

Ranggila Dembe. Which exists in your mind. And it's focused, mikpa.

Okay. Kang.

[Speaker 2]
On anyone.

[Speaker 1]
And either one or both of the me in your mind. Okay. Now this second you, okay, this second you is more like within the person.

Okay. The flow of the person or something. This is more flow.

And this is more mind stream. Kansaki you. Flow of the person.

[Speaker 2]
Okay. The me or the consciousness of mind. Of mind.

Of my mind.

[Speaker 1]
Mind, by the way, in the Abhidharma consists of six different things, you see. The awarenesses of color that I had the moment before. The awarenesses of sounds I had the moment before.

The awareness of smells I had the moment before. The awareness of taste I had the moment before. The awareness of touches from the moment before.

And the thoughts I just had that just went through my mind. Okay. And that's all yi.

Yi ki datu. Datu. Okay.

Then to be aware of that is yi ki nampa shepa. That becomes all those of the past moment. The six awarenesses of the past moment become the object of the current mind consciousness.

Abhidharma. Very helpful. Very helpful.

Okay. Nampa shepa karuna mingme. And it believes, okay.

This zin means it believes. Don't always translate whole, okay. We don't say that.

My wife holds that I have, my hair is too, I should put water on my hair in the morning, which is what happened today. We had a long discussion about it. We don't say my wife holds.

We say my wife thinks or my wife believes. So, zin. It didn't work anyway.

Zin, that the person, okay, is substantial in the sense of self-supporting. Substantial in the sense of self-supporting. Okay.

Because I don't get too busy. You do as, hold it to be. Hold it to be.

Okay. So, what's the definition of the misunderstanding focused on me? Give me some pieces of it.

Any pieces. Misunderstanding focused on me. It should look at...

Me and my mind. No, not mine yet. The stream of it.

It should look at me or... Consciousness.

[Speaker 2]
Or my mental consciousness.

[Speaker 1]
Or the person watching my thoughts. And it should believe that it is...

[Speaker 2]
Self-standing.

[Speaker 1]
Substantial in the sense of self-standing. Hopefully we'll get more detail on what the self-standing means. And that's the first one.

That's the one that holds to me. We didn't do mine yet, and we didn't do other. Right.

Okay? We don't have those two yet. He doesn't define them.

He just gives a classic example. And he's just breaking down the definition of merit by the general... He's setting you up to give you the definition of misunderstanding as the first link, but he didn't get there yet.

He's giving you many kinds of misunderstanding, and the punchline in an hour or something is going to be, by the way, only this one can trigger samsara. So that's the one you have to go after. He doesn't want you wasting your time on other kinds of misunderstanding.

So if you're a teacher, and you're teaching your text, what you want the audience to go away with is, this is the one you have to attack. And we had a long discussion in the devil meets the angel, and he kept saying over and over again, don't waste your time on a meditation if it doesn't hurt this one. If it doesn't?

If it doesn't hurt this attitude, this perception. If it doesn't attack this guy. You don't have time to do other ones.

Okay? You don't have time to meditate about... Your meditation should be a weapon that attacks this specific belief.

And if it doesn't, you're not meditating. That's First Panchen Lama. He's very uptight about it.

He's like, it's not meditation, it's not meditation. Being calm, it's not meditation. Meditation is a tool which attacks the first link.

That's all. If it doesn't attack the first link, don't spend your time on it, because you might die tomorrow. If you live longer, you can do it later.

But kill the first link first, because then you're in nirvana. Then you're out of this circle. But don't waste your time on this.

Okay? Okay, here we go.

[Speaker 2]
Okay.

[Speaker 1]
Cool, your Tibetan's hot, man. Thank you. I don't know who's the hottest person in this room, but there's a couple.