Классика Алмазного огранщика: Нижний Срединный путь — Анализ зависимости, занятие 18

[Speaker 1]
I thank you all for coming. Good morning, welcome, and it's nice to see everybody. It's nice to see some new faces, Anton Kratoskyuk from Moscow, he's going to be doing secondary translation into Russian, and Tang Tang from Beijing, that's all the new guys, right, yeah, so, who, she's old, by the way, that's Noor, I don't know if you're listening, but she gave me a painting of Damascus that she said she has been carrying around for a long time, which is destroyed now, and then that's the ladies, one of the first ladies who's making the book cloths for the huge library in Mongolia, and there's about 200,000 books there, and they don't have these cloths, so, we have a whole team, Bengalis helping in Europe, refugees from many countries to make book cloths, and we just got a contract to do, I think we got a $100,000 contract from a new sponsor to do work there in Mongolia, and that's John Brady, arranged that, so we should thank him, so it's kind of cool, it's all coming together, all right, they have a lot of beautiful books there, they're all Tsongkhapa lineage, Mongolia was traditionally Tsongkhapa lineage, so it's 200,000 books of Tsongkhapa, and we have a nice team there, so that's gonna be cool, so anyway, that's to remind you, and Christina Casca framed it very nicely, I'd like to thank her, and nice light also, all right then, I want to do a little exposition in each person's class, okay, I have a list of stuff, I worked really hard on your translations, like Veronica thinks I'm crazy, like 12 hours a day for the last three weeks or something, we're almost done, we have, I'm on the last one, which is Choney Lama's Diamond Cutter, so I have about another two days on that, and then I want to put them all together and offer them to our sponsors, the DACH sponsors, the German and Austrian, and Dr. Wu and some other people, maybe Mr. Liu, we send a copy, so I think it'll be about 700 pages or something, so that's your result from the first two terms, and I just got the third terms, most of them, you know, I'll work on those, okay, and I don't know, it's awesome, it's totally beautiful, to me it's a dream, you know, it's really incredible, and Sugeng and Shintan are working on a series of books that will look a little bit like these books, it'll be 108 books of those translations and other books, 65 are done, 31 are in process, the rest are in the dream stage, and so they're gonna work on making that series, and they're gonna sell subscriptions to it, I think, like a Kongi or a Tengyu or something like that, so it'll be like Diamond Cutter books, I think it's called, I don't know, Diamond Cutter Wisdom Series or Diamond Cutter Classic Series, I don't know which sounds better, you think so?

Okay, okay, well that would vote worth quick, okay, I'm just gonna go through, let's say one page of these, I have about five pages of my notes that I made while I was checking your translations, the first one is, when you get a long piece that's difficult and nasty, then cut it up into tiny pieces for people, you know, and they like it a lot better, I'm gonna show you some samples, so this is Nick's book, Does the Mind Exist During the Direct Presentation Emptiness, and then this was, I think this was all like 68, 69, 70, 71, you know, up to 72, these were all one section, and it's easier, you know, it's too much to dump on a person, so try to cut it into small pieces, I used to study Russian in Princeton, and that's the first thing they taught us, they when you translate, then break it into small pieces for people, you can't do two smaller pieces, and it just makes it more fun for the reader, the reader when they see a small piece, they think it's not hard, and they see a long piece, even if it's not hard, it looks hard, so just cut things up, okay. The ACIP reference numbers are something like S0015, they used to be like that, there used to be four numbers after the S, because we thought we would never get more than 999, 9999 books, but now we do, so we added another zero, so the catalog, which we have to redo, the ASCII catalog, the flat file catalog is a mess, it doesn't really exist, and it's all double zeros here, so you just have to be aware that you have to change it, it should be five digits, okay, you should always have five digits, I'm gonna make you do your own bibliography entries, the party's over, you know, I've been doing them for you, but everybody can do that, you know, I'll just give you, I'll say do S0057, and then you have to do it. 200,000, oh, that's a good idea, well, they're not unique, but yeah, maybe we go to six digits sometime, he's got 12 divots and a bunch of letters, but anyway, okay, this is cool, I used to go crazy over the ten year, because the numbers didn't fit the books, so, you know, in a Buddhist, in a Tibetan system, in a library, you will number things by alphabet, so A, B, book A, book B, book C, book D, and then when you get through all the A, B, C, Ds, you add a vowel, book E, B, C, I, D, I, then when you get through more of those, you go to A, E, B, E, C, E, and it didn't fit for me, and I kept going crazy, and I kept thinking, well, some of the early ACIP people must have made a mistake, and then me and Jigme, we spent, we were with Tim in Crickets, it's a little coffee shop near my house, and we discovered the problem, and we were like jumping up and down, and these country, you know, coffee people were like, what?

And they made a mistake, the people who designed the ten year made a mistake, and I finally figured it out, and I was so happy, so anyway, they numbered it one way for half of it, and then they numbered it a different way for the other half, just by accident, and I finally figured it out, so all the references in illumination are wrong, and I have to redo, I just have to redo the volume numbers, and so we fixed it, we went through the whole ten year, the new ten year is clean, and it's all arranged, and then she and Christina, we worked on the tantra, we found an ancient text about how the tantra was designed, half of the ten year is tantra, maybe over a thousand books are tantra, and the kangyur also, so, and it looks like it's just random, but then we figured it out, we found an ancient book that explains why it's in that order, and we cut it out, and we put it in that order, and we're almost finished, we finished the Anuttara Yoga, and it's awesome, it's just totally awesome, so now when you get a hit, like if you go looking for Mahamudra or something,

[Speaker 2]
some of us have been stealing bibliography entries from illuminations,

[Speaker 1]
yeah, I know, some of them are wrong, but yeah, that's another idea, we should have a database, after every term is finished, somebody should go and take all the bibliographies from all the translations, there's 12 translations, and just throw them in a file, they don't have to be in order, and then that becomes a bibliography entry database, and you don't have to do any work, and that way we can spread mistakes, so let's go to the ten year, so I'm looking for Mahamudra right, and look at the bottom, see that's new, it tells you which tantric class, unsurpassed, it tells you which tantra, which is Hevadra, it divides it into mother or father tantra, and then you get the actual text, you see what I mean, and that's completely revolutionary, no one's ever done that, and it's really, it's really, really cool, and Jigme has been working on that, this is just all Mahamudra text, and then we figured out, well anyway, these are different books, these are different books that teach Mahamudra, and there's 7500 Mahamudra references in the tantra, then this comes to the mother text, you see, it goes to the Hevadra mother text, and it's unbelievable, it's really cool, so then you know where you are, for the first time, no one's ever done it, no one's done it since the ten year was invented, poetry indent the first, indent the first, indent poetry okay, in English, okay, and it just looks pretty, what's the first page I said, let's do this, yeah, so here, by the way I added tables of contents for you guys, they look nice, yeah here, just indent it, it looks nice, it looks nicer, you see what I mean, if it's poetry, no I think it looks nice like that, yeah, some of it's just an aesthetic decision, and a big part of translation is aesthetics, how does it look on the paper, how does it look, you know, my grade teacher used to give me one grade for content and one grade for aesthetics, equal, equal grade, you know, so, split sections of long poetry, that's just something I've been doing that looks nice, yeah, so, you can, like here, you see, add a period, and it makes it easier for the reader, it's helpful to the reader, so think about it, that's about all we had on that one, like here, you see, and try it, because it reads differently if you made it seven lines long, it'd be harder to read, okay, so that's another thing, folios, it's 29 small A, right, the input operators put 29 big A, but normal, and I'm kind of following Chicago manual style CMOS, which is very famous for standard of English, it's Chicago University's rules, it's online, you can get it, I mean, you can subscribe, you have to pay every year, but I've been using that, and I grew up with that, it was the standard when I was a kid, I don't know if it is now, but I think New York Times might be, but it's a good one.

In the bibliography, when you start a text, you, it seems, I've seen two different standards, one when it starts with one A, sometimes you just get the total number of pages, but then there are times when it doesn't start with one A, that you give then, like, the number that it starts with and the number that it ends on? That's a good question, okay, I do it two different ways. With the Kangyur and Tengyur, I give the page numbers in the Kangyur and Tengyur, like, it'll be three, even if it starts with one B, I'll say one B to 45 A or something like that, so in the Kangyur and Tengyur, I list the start folio and the end folio, but in the Soomboom, I just give the total number of pages, and the reason is, the ACIP number gives you the information.

You don't need to put all the details in it, because it's standard. You see what I mean? If you have the ACIP number, you can go to the ACIP catalog and you can see all that.

See here? See here, it's just the total number of pages. And nowadays, the volumes, I'll split out and give the pages.

But then, so that's the Soomboom, native Tibetan works, written in Tibetan. But here's the Kangyur and Tengyur, you give the start page and the end page, for them to be able to find it on a scan. Now the reason you give the pages here is that when we input the Tibetan in the early years, we didn't record the publishing house.

We didn't record the publishing data. It's in the book. If someone wanted to go back and find it, they could do it.

But in the meantime, it will identify the scan for you. The total number of pages will tell you which scan it came from. So you can go to TBRC and you can get three versions.

And the one that has 441 folios has to be the one we used to input. You see what I mean? So it's a reality check.

It's a confirmation thing, that you know you have the right scan that we used. Because in the early years, we didn't have the people to say, this was printed in Dergade Printing Press or something like that. We didn't have the people who could make those decisions.

And then a lot of times, we weren't allowed to keep the book. We had to give the book back. So in the early years, we didn't have books.

Nobody had books. Just refugees would come out with books. And we would borrow the book and we would give it back to them.

So we couldn't keep them. There was not enough storage to scan those books in 1985. There's no way to scan them.

We couldn't afford it. The storage was out of the question. The first computers we had didn't have hard disks.

They ran off of two floppy drives. One was the program and one was the data. And it was limited to 300K.

So we were working off that. One more, and then we'll get on to your text. When you have a footnote, then change it to this format.

And the hyphens are meant to make words. So you have to make decisions about what are the words. That's a whole skill.

I have to show you how to do it. But if you quoted, for example, Nagarjun in a footnote, it should look like this, and not like this.

[Speaker 2]
Is this for when you're referencing the author's name and the text?

[Speaker 1]
Author's names, I will most often in a footnote put in the simple pronunciation. Because the readers who are going to read these books they don't want to have more transcription than necessary. And in his versions, we might cut out all the transcription.

We might just have English or Russian or German. We may not keep the original text in there. I don't know.

Maybe we will, just to look smart. But in the footnote, if I'm saying something like the Tibetan word, then you give the transcription. But if you're quoting a guy's name, like Jamyang Shepa, you don't put a Jamyang's.

And if I were quoting the transcription, since it's a footnote, would I still do lowercase? Most often I'm talking about when he quotes two lines of a verse and you want to give the reader the other two lines, which can be very helpful. That's a big thing in a footnote.

You don't know, but the other half of this quotation is very sexy. And then you give it in this format. And you do the bibliography in this format, as you know.

One more. I think I did this wrong. Full volumes of a single text.

Do you give the bibliography entry for that volume? No, for the whole thing. And now lately, I've done...

Let me think of a person. I think Word might be an example. Okay, so Sugam, where are you?

Just in this last round, I made a new standard. Yeah, let's see. Here, right here.

Okay? And see, that's again to identify it for people. And it's a pain in the ass.

It takes me like a half hour. But you only have to do it once. One person has to suffer, and then other people can use it forever.

So he wrote this book in eight volumes. And this is a commentary to each of the chapters of the Abhidharmakosha. There are eight chapters.

So each volume has its own page count. And again, that's so they can identify which edition it is from the scans, even though we didn't record the edition. See what I mean?

And it's a lot of work. But you only have to do it once, in theory. Okay?

All right. And my thing about this kind of work is you just gotta be... The buck stops here.

I take responsibility. I'll do it for an hour. I'll go look up all the page numbers.

And then, you know, don't be in a rush. If you're in a rush, you can't be a translator. If it takes 12 hours, take 12 hours.

Then do it. Sit there for 12 hours. And now I have a standing desk.

I do six hours on the chair and six hours on the stand. They're $90. They're really good.

It saves your butt. Okay. So we'll do the rest.

We'll take another person's time. Okay. Okay.

Oops. Am I right? Yes?

I think so. Okay, go. Oh, wait.

Let me make it a little bigger. There we go.

[Speaker 2]
Yeah, good.

[Speaker 1]
Okay, good. Like Anton, don't get scared, okay? You'll learn.

So just sit here like a fool. And it'll sink in. A few days from now, you'll feel comfortable.

Not right now. It often sounds like what it looks like, and often it doesn't sound like what it looks like. You want to take a shot?

By the way, you take the verb from here, ser, which means to claim. He's already convicted. We're already saying he claims.

He's already an idiot. It's you. Cause.

Misunderstanding. Good. Some people translate it as ignorance.

It's not. The first limb of dependence is not ignorance. It's more active.

It's not a not-knowing. It's a ... It has to be translated as misunderstanding.

Ignorance is not the root of Buddhist problems. It's misunderstanding. kune langpa is the verb for kunlong.

Yeah, motivated by. Okay, motivated by. So something's going to be motivated by misunderstanding, and that misunderstanding is its cause.

Okay, what? sak che kyi le. Yeah, this is Stanley's text.

This is Abhidharma language. Sak che means what? Yeah, like stained or ...

Sakpa means like what? If you drop butter on your shirt, on your blouse, it spreads this sakpa. It's a stain that spreads.

It's a nasty stain. Sakpa. It comes from the word zak, which means to drip.

And that's a word for what happens at birth or during menstruation. So the connotation is that. Dirty, messy, sak che.

Le, you know? Le? Yeah, now this is interesting because it has to be wrong, right?

It's supposed to be wrong. pang jang means something you want to get rid of. Something you want to get rid of.

Yin, kyap, always. Anything motivated by misunderstanding and any kind of dirty karma must be something we want to give up. Is that unreasonable?

It doesn't sound unreasonable. It's the other guy. It's the other guy.

Can anybody think of an exception without looking at the screen? The screen. What's a dirty thing but not something you would say, never do that?

Oh, I'll kiss you, but you have this beard. Okay, yeah. Dirty good karma.

Okay, probably. That's probably where he's going. Now, here's our counterexample.

This is something which is dirty karma, but maybe you shouldn't get rid of it right away. So-so ke-wo. You want to read, please?

I'd like to show off his Tibetan. He learned Tibetan from a video. He learned to pronounce it from the videos that I made.

And his pronunciation is better than almost anybody in the room. Okay, go. So-so ke-wo-i.

Yeah. gyu-kyi rang-gyu ma-ri-pe kun-me lang-pe lang-pe sak-che-kyi Here's the punchline right here. ge-we ge-we-le ge-we-le chu-chu-chu-chu Yeah.

Uh-huh. ste-ka ste-ka Have a coffee.

[Speaker 2]
Have a coffee.

[Speaker 1]
ste-ka No. That should be sarcastic, right? Yeah, right.

So I guess you want to get rid of this dirty karma, right? Is it something you want to stop doing? ste-ta ste-yin-ba-ta Is it something you want to stop doing?

Why you say that? In between here, he said what in Tibetan? He said, in between here, understood answer?

chi-chen Why the hell you say that? Why you say that? Then we say, de-chen.

Because of that. Why? chi-chen de-yin-be-chen It's what I just mentioned.

Well, what? de-yin-be-chen Because that kind of example exists. Why?

He said, in here, he said, ta-ma-du In here, he said, I don't think so. I don't think there's such a thing. Then he said, what's a so-so-kye-wa?

Ordinary person. Ordinary person. Non?

[Speaker 2]
Arya. Arya.

[Speaker 1]
Non-arya. Person who has not seen emptiness directly. pra-thak-ja-nya so-so-kye-wa gyi-la-la-le-yo-pa-ka-shi Well, because non-aryas do have karma, and that karma, de-gyi-la I'm sorry, in their mind, sak-me-kyi-le-me they don't have any pure karma.

They don't have pure karma. If they haven't seen emptiness directly, they can't make pure karma. Okay.

Okay. What was the counterexample? Kye-wa-le.

[Speaker 2]
Virtuous karma.

[Speaker 1]
Good karma. Good deeds. Okay.

But done out of a motivation of misunderstanding. Okay. The church told you to do that.

And you do it. But you don't understand anything about it. Karmically, you don't understand it.

Okay. Then he said, de. Okay, de means, I changed my answer.

What do you say now? Yeah, you're right. You should get rid of it.

You should not be doing it. Okay. It's motivated by misunderstanding.

It's dirty. You shouldn't be doing it. Bang-ja-yin.

De. Bang-ja-yin bar de. I agree that it's a bang-ja.

Then we say, ah. This is to Rinpoche talk, right? De-mi-ni-te.

What's that mean? Yeah, you can agree to that. It's just something you should stop doing?

What? Lang-ja-yin bar de-che. Lang-ja is the opposite of bang-ja.

Yeah, lenpa. The present tense is lenpa, like in tonglen. Giving and taking.

Lenpa means something you should be doing. You should take it up. What?

You know, if you can't see emptiness directly, then keep doing dirty good karma, because that's going to make you see emptiness directly. De. This is de.

Lang-ja-yin mi-che. It's something you should be doing. Why?

[Speaker 2]
It's a good karma.

[Speaker 1]
It's a good karma. Okay, it's a dirty good karma, but it's a good karma. You can't stop doing it.

That's a very ... You just learned a big thing, you know. We're not just having a language class, right?

You've got to do dirty good karma until it's enough to make you see emptiness directly, and then you can learn how not to do dirty good karma. Then you can learn how to do undirty karma. But that also implies that every person in the world who does a nice thing, who doesn't understand emptiness, is making dirty good karma.

What's the main problem with dirty good karma?

[Speaker 2]
It runs out.

[Speaker 1]
Yeah, it's not repeated. You see, a person who understands the pen will say, okay, me and my partner have to go visit the old lady. We have to keep going to visit the old lady.

That's the main difference. Dirty good karma wears out. People who made a good first album, rock and roll band that made a good first album, the second album always is terrible.

They get a hit, and then the record company says, okay, do another one, do another one. It's like second novel. Okay, so they don't know how to reinvest it.

Okay, all right. So that argument goes to DCI also. You see, that's an important argument in DCI.

Okay, you can use it for DCI. We do use it for DCI. We're going to do it this term about how to keep a relationship going, right?

Okay, all right, go again. This is a G, okay? Real English G, gyur.

And the second one is not an English sound. It's gyur, gyur, with a slow voice. I always tell people, if you want to learn to say this, go to Rio de Janeiro.

The lady who makes the announcements in the airport is very famous. She goes, flight number 44. All the men are like...

It's this voice. It's called a voiced consonant, gyur. It doesn't exist in English.

The first one does, gyur. So if you're going to teach it to somebody, this is a good example. Gyur, gyur.

This one exists in English, gyur. This one doesn't exist in English. Gyur, gyur.

You've got to do your eyebrows also. Flight number... All right.

[Speaker 2]
...

[Speaker 1]
Good. I think he may be going on to the second link. So after one year, you have reached the second link.

Most books will spend about half the time on the first link. Like Vasubandhu's commentary spends about half the book on the first link. And then the rest of the links go faster.

It's misunderstanding that we want to understand. This is an attempt to give a definition of the second link. These definitions are very, very, very difficult.

They have to be structured like a contract. There has to be no exceptions. Those definitions of the links get very, very long.

The correct ones. It's long, but it's still not correct. Let's go to this part.

Yen la nyipa. The second link. Which is du che kyi le.

We like to call it fresh karma. Meaning, you did it today. Then next year, when it's ready to open, then it's going to be link number 10.

It's going to be link number 10. Pregnant karma. It's going to be ripe karma.

The pregnant lady. This is the guy making pots. This is when you first put the watermelon seed in the ground.

And then two months later, it's ready to open. Just before it's ready to open, it's link number 10. So we just call it fresh karma.

This Tibetan is a translation of sanskara. If you want to know, the san means bring together. Causes and conditions come together and create the thing.

Sanskara. Coming together, creator. Even creator comes from karma.

And kam, committee, is san in Sanskrit. San, kam, kara, creation. So du in the first seal is like with a sa suffix?

Yeah, yeah, yeah. That's a past tense. And then this is B-Y-A-S.

Create and produce. This is factor. This is the word for factor.

Good question. RANG GI RGYUR GYUR PA'I RTEN DO Of the twelve links of dependence, the thing which acts as its cause, the thing which acts as its cause, is marikpa. Misunderstanding.

And that's not just any misunderstanding, because we know that not all misunderstandings are the first link. Okay? We went through that.

Give me one exception, for example. Yeah, great, great, great. I can misunderstand other people.

That's not going to trigger fresh karma for me. You see, it has to be aimed at me or mine. It has to be jikta, destruction view.

Okay? So, it is triggered by a first link, which is misunderstanding. And it's resolved.

Okay? So, he's placing it in the context of what happened before it and what happened after it. So, what's the third link?

Monkey? Consciousness. Normally entering the womb.

Okay? So, he's placing it in the context of what came before and what came after, which is not a bad way to define it. So, it's cause is the misunderstanding in the same chain of causation, in that same chain.

And it's result is in the same chain, je du gyi nam she, which means consciousness of the result period. Consciousness of the result period. Because it's almost, you have to say that, because as a result of karma, that's called result consciousness.

But that consciousness was also there when you made the karma. It was also a cause. The consciousness that was linked with the sempa, with the movement of the mind, that's causal.

That was that link too. So, he's being very careful. He's writing a contract.

He's trying to cover everything. Yeah, not bad. So far, not bad.

By the way, this word you guys should learn, ban ne. See, mat sen means name or definition. Very, very, very common.

Without the mao, it means a member of a group. Nang sen. Nang sen is an idiom, and Adam can add that to your idiotic idiom list.

Nang sen means a member of a list. Without the mao. And this carver, or this typist, has thought, oh, because the frequency between the two is about .005 to 100. You see, I mean, this is very rare. So they thought to fix it. Which is why I don't let people fix my stuff.

But nang sen isn't really a thing. Yeah, no, this is nothing. So, why?

It's a member of the twelve, you see. It's a member of the twelve links, you see. He's trying to put it in the wheel.

He doesn't want to talk about consciousness outside the wheel, because there's zillions of those. He said, I'm talking about link three. No, the link three that's in the twelve.

You know, he's being very ... He's trying to do a good job, these guys. Nang sen du gyurpa duy du gyi nam shik kyi senpa.

There's senpa, movement of the mind. Raw karma. There's three kinds of karma.

Physical, verbal, and mental. This is mental. And this is the one that triggers physical and verbal.

Okay, this comes the moment before. You think to call Sugeng something bad. Then you call him something bad the next moment.

You see, so that's his raw karma. The mind goes, I'll call him bad. You bad.

you know, just a moment before, it's called sambal, means movement of the thought. And this is the definition of karma really. Okay, so I don't think he's done a pretty good job.

We have to find a counterexample. If you're lazy like me, you just go to the next line. Don't even think about it.

Oh, go ahead. Good. Always sarcastic.

Yeah. This is a sloppy reason, in my opinion. But anyway, sakme gyi le, no sakpa, no drip, no oil stain, you know, no dirty, icky stuff.

Clean karma. Okay, unstained karma. tsunja dera tawa.

Tsunja is the opposite of definitum. But I prefer to call it the thing we're trying to define. Okay, there's a technical word for it, which is definitum, but I've never heard that in a restaurant.

This is how we decide if a word is good. We say, does anybody use it in a restaurant? If you said it to a waiter.

If Stanley went to the pizza place and said, excuse me, I'm from China, what's a definitum? Then Lei would just look at you and say, I'm not dumb. Okay.

Tsunja, is that what you've been trying to define? What is he trying to define up here?

[Speaker 2]
Right here.

[Speaker 1]
Good, nice. Fresh karma as the second link. Oh, you're telling me that's fresh karma as a second link?

Well, why? Tsengyi Dechara, your definition fits it. Your definition fits it.

It was triggered by misunderstanding right before it, and it's gonna trigger consciousness right after it. It fits your understanding. It fits your definition.

Okay, if your definition is correct, then unstained karma should be the second link. Okay, so something's missing from his definition. Chichen Itza.

Oh, well, okay, it is the second link.

[Speaker 2]
Okay.

[Speaker 1]
Clean, sorry. Unstained good karma, for example, because they don't talk about unstained bad karma normally. Unstained good karma.

Yeah, I agree. It is the second link. It can be the second link.

Chichen Itza. Oh, I'm sorry. He says I agree, and we say you can't, and he says why, and we say because it's what it is.

So that's the kind of sloppy, I think it's a little sloppy. I don't think you'd get away with that in the background. Again, for it to be a legal reason, you have to change the intonation.

It's unstained karma. Then it's different from what you, you see what I mean? It's unstained, and then the guy's supposed to say, oh, you're right, you know.

It's unstained, it can't be the second link, okay. First time you said it's unstained karma, and he goes, well, what's that? So who cares?

And then you said, it's unstained. He's go, oh, okay, it's like how you talk to your husband. Okay, all right, got it?

You guys all right?

[Speaker 2]
He's already confused.

[Speaker 1]
Oh, he said, yeah, no, it is. The guy hasn't seen emptiness yet. He hasn't seen the emptiness directly yet, and it's gonna cause consciousness.

It's a result, it's a result in consciousness. I could, you know, if I was gonna be, represent the wrong little guy, if I'm gonna represent our guy, I'd say, well, if someone, let's say you do a, let's say you're an Arya, and you do a good karma, right? That's, you, you, you and your husband both go to the nursing home after, after you already met your husband, right?

So that's kind of a right? So, can it create a consciousness? Can it trigger a consciousness?

Yeah, I mean, anyone who sees you go is gonna trigger a visual consciousness. Oh, look, Xiaoping and her new husband went to the nursing home. You see, it can trigger a consciousness.

You see what I mean? Someone sees you, it triggers a consciousness. Okay?

So it fits, it's motivated. Oh, how is it motivated? By ignorance.

Okay, let's say this. It's motivated by inborn form of the view of destruction of a person who just saw emptiness directly, but still sees things as self-existent. Yeah, jikta-sankhe.

[Speaker 2]
Jikta-sankhe.

[Speaker 1]
They have not, they have not removed jikta-sankhe. Okay, for him to be having a sakne, doesn't this essentially have to be, does he have to be talking about that first moment of the path? Well, he has to have reached the Arya path.

This is that moment, like he had a... Well, it could be the whole jato bnyeshe of Toma. For a person who hasn't gone to a lower path before.

Okay. Actually, time's up for this class. Come on, we just started.

Let's just say the next one. Let's just get it said. By the way, when I prepared for Term 4, I did a little statistics here.

Well, let's stop here. Term 4 starts here. Previous term was two folios.

We are about one-third of through your text. You're doing it on schedule. Yeah, some people are not.

So your last class is going to finish around the end of 2019. So you're on schedule. Not everybody is.

I don't think anyone's ahead of schedule. But you're pretty much on schedule. And we have it scheduled out to 2022 or something like that.

Adam will finish in 2050 or something.

[Speaker 2]
His book is really long.

[Speaker 1]
He's going to have less hair than me by the time he finishes. But you know, you've got to just do it. This is a long-term thing.

It's not going to finish in a year. And it's more important than that. It's like building a Brooklyn Bridge or something.

It takes time.