Классика Алмазного огранщика: Нижний Срединный путь — Анализ зависимости, занятие 19

[Speaker 1]
Satsvipukti Sumsikme Soktrang Prirabhim Si Nindegem Pali Sanghe Singum Ikte Uwargi Brokkunam Dakshim Lakshuparsho Idam Guru Ratnamandala Gangir Yathayami Sanghe Chudam Sokhi Choknamla Jangchu Pardhu Dakmi Gyaktsuchi Dakhi Chunyengi Besunamki Drola Venchir Sanghe Chukparsho

[Speaker 2]
Sanghe Chudam Sokhi Choknamla Jangchu Pardhu Dakmi Gyaktsuchi

[Speaker 1]
Dakhi Chunyengi Besunamki Drola Venchir Sanghe Chukparsho Sanghe Chudam Sokhi Choknamla Jangchu Pardhu Dakmi Gyaktsuchi Dakhi Chunyengi Besunamki Drola Venchir Sanghe Chukparsho Is this where we are? I think so. Ah, yes.

Okay. Welcome to day three. Go for it.

Show off. Sagey, you gotta study with him. Yeah.

Okay. Kachik Rangyu Tendrel Yenlakchuni Hen Kitokmar Gyurpe Marikpe Kunne Langshim Rangdra Tendrel Yenlakchuni Kinangsendu Gyurpe Dreddu Kinamshe Kitendrel Keche Kisempa Yenlaknipa Duche Kile Kisenyitserna Okay, cool. So again, we finished misunderstanding.

First link. Which is a big thing. If you can finish misunderstanding in a text on dependence, you're halfway there.

And now we're trying to agree on a definition of the second link, fresh karma. And it might be worthwhile to number the elements here, because there's so many parts to it. Kachik Rangyu Tendrel Yenlakchuni Kitokmar Gyurpe Marikpe Kunne Langshim So, I'm just going to do this temporarily, okay?

So, Rangdra Tendrel Yenlakchuni Kinangsendu Gyurpe Dreddu Kinamshe Kitendrel Keche Kisempa Well, it's not so many. So first is Sakche Kisempa, which is what? A mind which is defiled.

Not sem. A movement of the mind. Yeah, a movement of the mind which is impure somehow.

In this school, what would it be to be impure? To have the misunderstanding which holds to the self-nature to parts of a person. Sorry.

It's a different context. You've been in there for a long time. Basically, Sakche Rangyu Tendrel, right?

Since it's focused on me and mind, it must be Kamsakhi Dhamme, right? It must be Kamsakhi Dhamzin. It must be holding to the self of a person.

So, we just had in your text that the lower three and a half schools basically accept the same thing about Kamsakhi Dhamme, which is Takchik Rangyu Tendrel Kitokmar, unchanging, unitarian. You had another word for it. Independent.

Independent, but you had another word. Autonomous. Autonomous.

Yeah, so basically, it must be a movement of the mind which is impacted by thinking that me or mind is a permanent self. Like a soul, almost. Okay?

That's the first thing. Well, that's the third thing. Then it defines its cause and it defines its result.

So again, it makes a definition of the second link, fresh karma, by putting it in the context of the first link and the third link. So what's the link that came before and what's the link that came after it? The link that came before it is the misunderstanding which is functioning as the tokma means first of the twelve links of dependence.

So rangyu means its cause, meaning link number two's cause is link number one. Okay? It's motivated, kune lang, and you should learn that.

That's the verb from? Kunlun. Kunlun.

Okay? So it's motivated by the misunderstanding which serves as the first of the twelve links, okay, of dependence. And that's its cause, okay?

And again, you have to say first of the twelve links. You can't just say motivated by any old misunderstanding. That wouldn't be precise enough in the definition.

And then what's its result? Again, you have to say, you can't say consciousness in general. You have to say consciousness which is acting as the third.

Sorry. This is, V's going to go visit Vimu, I think. Excuse me.

Thank you. So he said two things. He said it's the result.

Its result, rangde, rangyudebu, right? Rangyudebu. Its result is the third of the...

Well, he didn't say the third, so maybe he's going to get in trouble. Yeah. He said the result is the consciousness.

Okay? Which is a member. Nangtsen, remember that word from yesterday?

Well, it was a long time ago, two days ago. Nangtsen, not to be spelled N-T-S-A-N, okay? And here he spelled it correctly.

Which is a member of the twelve links, but he didn't say which one. So I think he might get in trouble. Gyurpe.

And then he said, gyuduki namshe, consciousness at the time of the result. Okay? Because you've got to have a consciousness to have misunderstanding.

There's got to be a consciousness accompanying misunderstanding. That would be gyuduki namshe. That would be cause-time consciousness.

So all of the links have consciousness, right? Together with them. Okay?

Like death. Old age and death, you're aware of it, unfortunately. Okay?

So they all have consciousness. So he's trying to make it more specific. It's the result-time consciousness.

Not the consciousness which is linked to the misunderstanding, which is cause-time consciousness. But I think he's still not precise enough. He didn't say third link.

Namshe ki ten del kye je kyi. We should put the three here, actually. Kye je means which triggers it.

I like to say trigger. Because then you get this feeling of a chain reaction. And the English idea of a chain reaction is very beautiful for the Twelve Links.

You know, titum pum, titum pum, titum pum. And you can stop the chain reaction by stop this, no dig, stop this, no dig. There's no trigger.

So I think you can say ariser or you can say trigger. I like trigger. So it triggers.

It's the dirty movement of the mind which triggers its result, consciousness, and which was triggered by its cause, the misunderstanding. And that's his attempted definition of the second link. Okay?

Now, we're going to give our counterexample. You know, if you're going to translate it, it'd be nice to close your eyes and not look at the counterexample and try to guess at the counterexample. You're going to be wrong 90% of the time, but at least you start getting used to it.

Anybody have a counterexample without looking at the screen?

[Speaker 2]
Well, I'm already tainted.

[Speaker 1]
You gave us an N. Yeah, the third link. Yeah, I'm not saying anything about the third link.

Well, I read ahead also. Hey, just what I thought. Chupa-sipa.

Go ahead, please read. I'm sorry. Chupa is electric, and sunja, they're tau.

They're tau. After you give your counterexample, it's always going to be going down. Are you telling me?

It's always sarcastic. Sunja, they're tau. Okay, good.

Chupa-sipa. He should have said chupa-sipa, right? Normally we say chupa-sipa.

He's showing off. The famous Abhidharma verse here is that two of the twelve are karma. Eight are what?

Anyway, so anyway, he didn't call it chupa-sipa, he called it chupa-sile, which means, by the way, I remind you that two of the links are karma, not just the second link, but also the tenth link. And the word is something like bhava, but it's imprecise, so we say ripe karma. So difference between a watermelon seed the day you plant it and then the day before it opens.

Something's going on. I always like to imagine that inside the seed there's a bunch of guys running around and, you know, we got to get this out by October. Then finally it's ready and they all push it out.

So something's going on inside the seed between, I don't know, March and May, right? Inside a watermelon seed. There's a lot of work going on in there, but outside you can't see anything.

So the seed looks the same at link number two and link number ten. Nothing's come out yet. It's just more ripe.

The work inside, they've been working overtime and the shipment's ready to send out. So this shila, is that the name of the tenth link? The normal name of the tenth link is chupasipa, but he's showing off.

He's saying... I don't know how you're going to translate it, but he added the word karma to number ten because he's trying to give a counterexample. chupasile chöchen And it's not common.

It's not common to call it sila. He's just showing off. He's just trying to remind you that ten is also a karma.

And the other ten links are not karma. chupasile chöchen sunjya definitum ta detal Are you telling me that it's the second link? Are you telling me that it's the second link?

sunjya means what you're trying to define. Are you telling me it's what you're trying to define, which is the second link? Why do you say that?

sen yi de yinme yinchen Your definition fits it. He forgot to say, right, causes consciousness number three. He just said causes consciousness.

Then he thought he would protect himself. He said consciousness, which is acting as a result. Causes consciousness, which is acting as a result.

But number eleven is a big consciousness, which is acting as a result.

[Speaker 2]
What is number eleven? Rebirth. Rebirth, yeah.

[Speaker 1]
I mean, that's when the monkey enters the womb. The monkey entering the womb at link three is also going on at link eleven. Yeah, you know what I mean?

It's rebirth. There's two rebirths in the womb. Okay, three and ten.

[Speaker 2]
Three and eleven.

[Speaker 1]
So maybe eleven, when the baby's coming out, they should have had half the picture should be the monkey. You see what I mean? Okay.

By the way, the baby coming out is a misnomer. Why? It's a mistake.

It's not correct. It's not technically correct. Because rebirth happens at the beginning of birth?

Yeah, rebirth happens at conception. So it's just they couldn't show it. They couldn't show the sperm end in the egg.

They should have painted that. But they show the baby coming out. That's actually nine months after birth.

Oh, eleven is the misconception rather than true misconception. It's a concept. It's a misconception.

[Speaker 2]
Number one is misconception. Nobody learns. It's a conception.

Okay.

[Speaker 1]
Sorry, George Howard. What?

[Speaker 2]
You put your two people lying together.

[Speaker 1]
Oh, that's a whole different thing. That's contact. Yeah.

Well, that would have happened just before. Okay. Chen yi de yin mi che.

Chu chen de yin mi che. Yeah. It fits your definition because it's what I told you.

Okay. I don't like this chu chen de yin mi che. I think it's sloppy.

But nobody asked me. Okay. Do you mean it day?

Chu chen de yin mi che. That's such a lousy way to say it. But anyway, you can't agree what?

[Speaker 2]
Because it's like that. Yeah. It's true because it's like that.

[Speaker 1]
You can't agree that. It's like that. You can't agree that it's what you're trying to prove, second link.

Okay. You can't agree that it's second link because it's tenth link. He should have said it because it's tenth link.

But he didn't say the whole thing. What did we learn? What did we learn from this?

You've got to be specific. There are resulting consciousnesses triggered by other links than number two. Okay.

So you have to say resulting consciousness which is link number three. But he didn't. He didn't mention the word link number three.

So his definition is imprecise. As in link number two can straight away produce link three and link ten?

[Speaker 2]
Not really.

[Speaker 1]
Okay. Link number two can't produce link number three without link number ten coming in between. Okay.

That's another story. Okay. So that actually the wheel doesn't go very smoothly.

The wheel is like going like this. Actually this wheel superimposed on this wheel superimposed on that. It's like that.

Okay.

[Speaker 2]
I like it.

[Speaker 1]
Wow. Here we go. Let's watch.

Okay, so he wants to correct himself. So he said, I keep my definition. The definition of fresh karma is anything that's triggered by the first link of the twelve and which triggers a resulting consciousness, but which is not the tenth link.

He thinks that's going to be enough. His definition is getting nasty. This lay, the first lay means karma.

The second lay means van, T-H-A.

[Speaker 2]
Other than karma.

[Speaker 1]
Other than. So be careful. Unfortunately those two words are the same.

The word for van, the word for from, and the word for karma, and the word for work are all the same. Lay, lay, lay? Lay, lay, lay?

Yeah, lay, lay, lay.

[Speaker 2]
Karma came from work?

[Speaker 1]
That's supposed to be.

[Speaker 2]
Yeah, you can go there. You have to know lay from work. Lay, lay, lay.

[Speaker 1]
Lay, lay, lay. The first line of the fourth chapter. Okay.

So here it means van, T-H-A. Other than. Okay.

Anyone, I keep my definition. Dekanshi means that. Kanshi means I'm going to give you two things.

One, it's that, what I said before. Two, it's not the tenth. I keep my whole definition from before, and I'm adding it's other than the tenth.

Is that enough? Is that going to be enough? What is the ten here?

[Speaker 2]
It doesn't say ten.

[Speaker 1]
It doesn't say, right? It says si. Si.

[Speaker 2]
Si lay. Si lay. Ah, si lay.

[Speaker 1]
Okay. Si lay lay. Okay.

This is wrong, and I need a scan. I can't even guess what they want to say. Yeah, we don't have a scan of this.

We don't have a scan?

[Speaker 2]
So, Geshe-la, how would you translate that to Kashiknare?

[Speaker 1]
Sorry?

[Speaker 2]
At the beginning of it.

[Speaker 1]
Oh, the definition of the second link of dependence is everything I said before. for, but add, it's other than, okay, it's a karma other than the tenth one. And he's wondering if that would be enough.

[Speaker 2]
In the Kachik Naray?

[Speaker 1]
Yeah. I'm sorry?

[Speaker 2]
Who's saying that?

[Speaker 1]
Yeah, somebody comes and says.

[Speaker 2]
Somebody else is saying it.

[Speaker 1]
I agree to his definition, but I'm adding this.

[Speaker 2]
Oh, I see. Now he's adding.

[Speaker 1]
Thank you. This I can't understand, because I think this is wrong. I can't guess what it is.

[Speaker 2]
Wait, that's a shame, because that's the Chichen.

[Speaker 1]
I know. Let me see if I can deduce it.

[Speaker 2]
We looked all over TBRC, and it's something that's not actually right. No, I'm going to find it later.

[Speaker 1]
Paper somewhere. Rinpoche had a copy. Oh.

It's a lithograph. You know what's a lithograph?

[Speaker 2]
Litho means stone, right? In Greek.

[Speaker 1]
And in the refugee camp, they put ink on stone, and they put paper on it, and they printed copies of his books. Why? It holds the ink or something.

[Speaker 2]
It's weird. I mean, it's easier to just write it on the paper.

[Speaker 1]
Well, they had to make multiple copies.

[Speaker 2]
They engraved it into the stone, for instance.

[Speaker 1]
I don't know. It's really funky. You can read it, but it's really funky.

They were desperate. Anyway.

[Speaker 2]
Should we write to Art and see if he can...

[Speaker 1]
Jampa Lungrik.

[Speaker 2]
Okay.

[Speaker 1]
Isn't he in India? Oh, no. I'm sorry.

This book doesn't exist. This book exists up there somewhere. In Chinese.

I printed it. He didn't print it in Chinese. No, it's up there.

Oh, where is it? It's a two-volume set. Dark brown.

[Speaker 2]
You mean this book?

[Speaker 1]
Yeah.

[Speaker 2]
This book?

[Speaker 1]
Yeah. Oh. But I think it was printed from this one.

[Speaker 2]
It's called Circle. It's called...

[Speaker 1]
It's called Supplementary Text. No, that's not it. Anyway, it was printed from this.

[Speaker 2]
Oh, right.

[Speaker 1]
Oh, okay. That's probably what it says right there. I'll start.

Let's discuss what it says.

[Speaker 2]
Maybe you can figure it out.

[Speaker 1]
Yeah, I can. Anyway, tak me is a famous mistake. No, it just doesn't...

So tak means reason, right? Me means actual reason. Yeah, I can't guess.

I don't know what it was. I don't know what it was. I can't guess.

I'll think about it. Chechen, take that thing. Okay, whatever it is.

I can't even guess. Ranggyu tendang nalak ching gi tok, gyur pe marigpe kuni lang shing. Are you telling me that it's motivated?

Also, it must be a second link. Good. Something that is the second link.

I can't even guess. Okay, well, I'll work on it. It'll come to me when I'm asleep.

So, it is motivated, kuni lang, by the misunderstanding, marigpe, which functions as the first, tok margyur pe, of the twelve links of dependence. And, rang de tendang nalak ching gi ling, nang shing du gyur pe, and it triggers its own result, which is a resulting consciousness, resulting consciousness, not a causal consciousness, which acts as one of the members, he didn't say which, of the twelve links. Ketendang, kye che, kye che means trigger, sak che kyi senpa, a dirty form of movement of the mind.

That's the first part, Kangxi. So, all of that, from Ranggyu up to Kangxi, up to Kangxi, is the first half of this definition. And the second is, si le le shenpa yinpa de, mayim batal, And are you also telling me, it's other than link number ten?

Mayim batal. It must be, right? Why?

Well, it must not be other than, okay? Because it's yin la nipa du jik gi le, mayim be ajhya, it's not the second link of first karma. Khyapa khe, you accepted that if something wasn't the link of tenth karma, it shouldn't fit your definition.

But this thing does fit your definition. So whatever it is, it fits his definition. Okay?

But it's not normally considered the second link. Whatever the qi chen is, whatever the counterexample is, it does fit his definition. Because we sarcastically say, oh, de mayim batal, oh, it doesn't fit your definition, right?

It's not what you define. It's not, it doesn't fit all the words in your definition. It must be something which does fit this definition, but which is not the second link.

Could it be related to the tenth link? Is that something for part of the tenth link? No, it has to be other than the tenth link.

It fits his definition, but it's not the second link. It's something which fits his definition, but which is not the second link. Okay?

I can't even get, this has got to be wrong. That, you know what would be interesting is, I'm going to do something. Let's see if he used that phrase in his whole book.

He did not use that phrase again in his whole book. So it's suspicious. You know, it's suspicious.

Yeah, I don't know. I don't know yet. I have to think about it.

Maybe after we skip, we may come back. Yeah, we'll just come back to it. The only other person I could ask would be Geshe Thich Nhat Hanh, because he teaches this pretty frequently.

Okay. He's the only one who would know. Döni le ma yin pe chay, khyam khe?

Döni le ma yin pe chay, khyam khe? You can't agree to that? You can't agree, because whatever this Chöchen is, it is other than the tenth.

It is other than the tenth. Si le le chay yin pe chay pe? Why?

Si le ma yin pe chay pe? It is other than the tenth, because it's not the tenth.

[Speaker 2]
Makes sense.

[Speaker 1]
Ribbon Ratchitji? I don't know. Okay.

Let's go on. I'll have to think about it. Usually I can guess, but this is too weird.

Okay. Please read. Yeah, this is nice.

He's trying to explore what makes karma dirty, you know. What is it that makes karma dirty? And he says, any movement of the mind, sampa, which is motivated by kune langpa, its cause of misunderstanding.

That feels like a pretty good definition. And it's almost what I just said myself. There must be a counterexample.

It must be wrong somehow. He's saying the definition of dirty karma is any karma, is any movement of the mind, which is motivated by misunderstanding. Now somehow that's not precise.

Here's the counterexample. Ono. Ono.

Ono. Sek seki ge wei lei chu chen. Sen yi de pao.

Good. Sen ja de yi chu. Chu chen de yin pei chu.

De yin pei chu. Sek yin pei chu. Yin pei chu.

De yin pei chu. Well then, let's take dirty good karma. Does your definition fit it?

Why? Because it is a dirty kind of karma. Well why?

Because it's what I said it was. Well why? It's like a kid, right?

Okay, sak seki lei. So the counterexample is dirty good karma, and somehow it doesn't fit this definition. It doesn't fit this definition.

Sorry. Why it doesn't fit the definition, we Yeah it is. That's what makes it dirty.

Now he's going to, I think he's going to do, what's that thing called?

[Speaker 2]
Equivocation.

[Speaker 1]
I think he's going to equivocate, but let's find out. Please read. Döner.

Döner. Mithepa Thao. Okay.

Mithepa Thao. Sak seki kewe lei. Lei ki yu.

Yu yu. Yu yu lei. Yu yu la den te.

Say it, pause between these two. Oh. Yu.

Yu. Yu la den te. Yang sem pak pa dang sang ge pak pa yu te chir te.

Nam khen gi de yu te sak seki kewe lei yu te chir. This is really controversial. Okay.

Döner, if you agree that your definition fits dirty good karma, Okay, if you agree that your definition fits dirty good karma, metabatap? Incorrect. No, it's not.

No, it doesn't. Why? Sat cek gi ge re le, dirty good karma, gi gyu, the cause of dirty good karma, okay, exists in the mind of a bodhisattva Arya, and in the mind of an Arya who's already a Buddha.

Oh. Oh. It's got to be controversial, but I'll say it again, okay, the cause of dirty good karma does exist in the mind of an Arya bodhisattva, and even a Buddha who's an Arya, an Arya Buddha, Arya who's a bodhisattva, or an Arya who's a Buddha, which is really kind of weird because Arya Buddhas are also Arya Bodhisattvas, but anyway, he means a non-Buddha Arya Bodhisattva, and an Arya Bodhisattva who's a Buddha, they have in them, in their mind, the cause of dirty karma. So if the cause of dirty karma is misunderstanding, something's wrong.

Right. If they have the cause of dirty good karma in their mind, then according to your definition, they must have misunderstanding in their mind. Oh, right.

Right.

[Speaker 2]
So, I wonder where it's at.

[Speaker 1]
But you should be objecting, at least Seiji or some YiYi, you should be saying, well, come on, they don't have the cause of dirty good karma in their mind. Yeah, how could they have the cause of dirty good karma in their mind?

[Speaker 2]
It's super complicated. Yes. I mean, it's hard to say with all the reasons to go with this.

[Speaker 1]
Because, nam khen gyi dribi dribi sak chak gi gyeway le, yoge chen, because there is There's dirty good karma, okay, which is the result of omniscience. There's dirty good karma, which is the result of knowing all things, of omniscience. Come on, figure it out, figure it out.

I'll have a coffee, I'll have a Mexican coffee. Because you can see other people suffering. Oaxaca?

I've got to go to Oaxaca. Is it possible for a Buddha to create a dirty thing? Well, Buddha can do anything.

There's Buddhists in Burma right now killing Muslims. 500,000 Muslims are being pushed out of Burma by Buddhists, mostly monks.

[Speaker 2]
Right now.

[Speaker 1]
You don't know that. Okay, that's a clue. So the Buddha can see this stuff.

Yeah, Buddha teaches, people misunderstand it and do dirty good karma. So it's being caused by the Buddha's teaching, indirectly.

[Speaker 2]
Indirectly?

[Speaker 1]
But I'm just specifying.

[Speaker 2]
They wouldn't go around misunderstanding if they weren't taught? Yeah, no, avidana includes as a cause for anything which hasn't prevented that thing.

[Speaker 1]
Well, that's another...

[Speaker 2]
that gets nasty. So the Buddha's omniscience is caused by... By the way, he doesn't explain further.

[Speaker 1]
But I'm sure it's that. The Buddha can teach, people can misunderstand, and then they can do dirty good karma. Or they can even understand, and before they see emptiness directly, they'll be making dirty good karma.

So Buddha said I should help other people. Without understanding what they're doing, they help other people.

[Speaker 2]
He did teach in lower schools that understanding is emptiness, and that's also misunderstanding.

[Speaker 1]
So, go back to his definition, okay? Let's say one of those monks in Burma who's killing Muslims, do they have a state of mind which is motivated by misunderstanding? Sure.

Yeah. Yeah. I'm sorry.

Yeah, I guess he's saying that. Oh, I'm sorry. Suppose it was motivated by their understanding of the Buddha's teachings, right?

In that case, it was motivated by a state of understanding. Okay? Because it was motivated by the Buddha's omniscience.

But they're not understood yet.

[Speaker 2]
How can the state of mind of one person affect what's in the state of mind of another?

[Speaker 1]
It's gyu-gyu, which we're going to study with Adam. Adam's text is going to get to gyu-gyu. Indirect cause was omniscience.

[Speaker 2]
Why are they specifying omniscience?

[Speaker 1]
Well, here they should have said... I'll tell you what my proposal is. Here it should have said mu-gyu.

It's direct cause, okay? I was ignorant. I was misunderstanding.

D-N-G-O-S. D-N-G-O-S? Gyu?

[Speaker 2]
Yeah. Gyu? Gyu?

Gyu? Gyu? Gyu?

Gyu? Gyu? Gyu?

[Speaker 1]
Gyu? I've got to go back there. Okay.

Anyway, he doesn't say more about it. I'm just saying it's controversial. Maybe he should have said direct cause.

It is the movement of the mind which is motivated by misunderstanding as its direct cause, or something like that. Maybe he should have said that. When we get to rang-lug.

What's rang-lug?

[Speaker 2]
Our system.

[Speaker 1]
We can study that definition and see what's missing here. How does this one differ from the official one? By the way, the Buddhist pedagogical system is being satisfied now, because we have the argument between us and other people, and we're supposed to, by the end of those arguments, we're supposed to be able to write the definition ourselves correctly.

So instead of being like a Western book, you know, an American university textbook, they just tell you what's right. They will tell you what's wrong many times. Many wrong ideas.

And then you're supposed to figure out what the right idea is. You're supposed to figure out what's right. By the time you get to the correct definition, you understand why every piece of it is there.

So instead of just handing it to you, they make you work for it. And right now you've been working for it. When we get to the wrong loop of link number two, then let's come back here and see what word he left out.

I'm kind of cheating. Okay. Okay, go.

Okay, go. Okay, good. There's two elements have been added here.

Two elements have been changed here. The guy's definition is getting more refined. It's getting better and better.

Okay. Now, he took out semba and he put rikpa. Okay.

Semba means movement of the mind. And it's very famous as being mental karma, raw karma. Okay.

Everybody knows. When you say semba, it's the only place the word is really used, except in his book, in lists of mental functions. But normally when you say semba, people are talking about mental karma.

Rikpa is a more general word. All mental states are rikpa. Okay.

All mental states are rikpa. Omniscience is a kind of rikpa. Okay.

So why he changed semba to rikpa, we don't know. But it's going to make the definition defective somehow. Defective.

Maybe. Maybe. Okay.

And he added this word, which is very difficult. Sattu. Sattu means new.

Okay. Like low star is New Year's holiday. Low means year.

Sattu means new. Low star is a famous holiday. It's probably coming up.

So sattu has been... You have to be careful how you translate it. Of course, Rinpoche's English, being what it was, he said new-ly.

New what? Newly. Which came up newly.

Triggered newly. But that's... Okay.

And the most famous sattu is... Sarmiliripa. Sarmiliripa, the definition of pramana, the definition of an accurate perception.

In the lower schools. It's logical, right? It's a perception, rikpa, which is nilua, which is not mistaken, and which is sattu, came up fresh, arose fresh.

Why do they add the word fresh? They say memories are not accurate perceptions. And that's probably true if you think about all your memories from your ex-girlfriend.

Like you've changed them, right? So they say you can't trust memory. You can only trust what you see with your eyes and right mouth.

So they add the word fresh. Fresh perception. So he's using fresh here.

A dirty state of mind, okay, which is triggered fresh by its cause, which is misunderstanding. That's the definition. Now he's not defining the second link anymore.

He's defining sakshati link. Dirty karma. Not even good karma.

Just dirty karma. What's a dirty karma? Any state of mind which has been triggered by misunderstanding functioning as its cause.

Fresh. Freshly. Now we're going to give a counter-example.

Please read. Sapticulate, down, sung dan, dan du gyur pe, nam se je je. And make it more dramatic.

Okay. Nam se je je. You pause between je and je.

It's like, come on. Je je. Sapticulate, down, sung dan du gyur pe, nam se je je.

Yeah, are you telling me it's dirty karma? Why? Because it fits your definition of dirty karma.

Are you telling me it's dirty karma? Why do you say that? Because it fits your definition.

Okay. So we learned a bunch of things already. We learned something quickly.

Which means it's not dirty karma. It cannot be dirty karma. Okay.

And we got to talk about that. Chendi dey che, sapticulate, dey, dey, dey, dey dang yin dey che. Okay.

So, sapticulate and sung dan du gyur pe. Sung dan you guys know now. Linked.

Linked. Mind and mental function. Okay.

Mind and mental function. When you feel angry and you're looking at the person who cheated you. Right?

So, the eye consciousness is linked to anger. Anger is a mental function. It's a small part of the mind.

And then the main mind is linked to it in five ways. Aspect. Duration.

[Speaker 2]
Same object.

[Speaker 1]
Same object. Same time period. Same length of time.

Same stuff. Yeah. It's all mental stuff.

Yeah. Same basis like the consciousness. Yeah.

They're both using the eye lens. And aspect. Yeah.

It means they're both angry-ish.

[Speaker 2]
They both smell angry.

[Speaker 1]
The main mind and the mental function both smelling. Let's do it again. They're both looking at the same wife that you're angry at.

They're both using the eye as a support to see the outer world. They both go on to the same length of time. When you feel better, that consciousness is finished.

You see what I mean? They both are lasting as long as you feel angry. Then, they both have an angry flavor.

It's called aspect. And then? Mental.

Stuff. They're both mental stuff. Anger.

Mental functions and mind are both made of mental stuff. As opposed to... As opposed to.

[Speaker 2]
Or gotcha.

[Speaker 1]
Yeah.

[Speaker 2]
Negative.

[Speaker 1]
Okay? Okay. So, we said, take the general mind, which is linked to dirty karma.

Dirty karma. Okay? Now, there's something very interesting here.

If something's linked to another thing, tsung den, if something is linked to another thing, it has to be either main mind or mental function. It must be. There's no other use of the word tsung den.

Okay? Linked in five ways is unique. That word is unique.

It must always refer to a main mind normally. To a main mind...

[Speaker 2]
To a main mind.

[Speaker 1]
Well, either two level functions link. I mean, that's another question. They can be.

So, anyway, it has to refer to mental stuff. It has to refer to mental stuff. Is there a problem with that here?

Something is tsung den with what? What are the two things here that are tsung den?

[Speaker 2]
That are linked?

[Speaker 1]
The karma. The karma. Not mine.

Not mine. But he says it right about here. No, he doesn't.

You see, the consciousness, that's okay. Main mind. That's comfortable.

But he's claiming... Who's he? Us.

We're claiming it's linked with dirty karma. Is that okay with you guys? No.

It's a third category. It's not a mental function. It's not linked in those five ways.

The seeds are the third category. Right. But he sees karma?

This is the actual action. Oh, the action. This is the movement of the mind.

Oh. Okay? So what he wants you to think here is when I say lay here, I'm saying sempa.

It has to be. It has to be a mental function. Movement of the mind.

Okay? So, don't get caught. Don't get confused.

You should have got confused, but you didn't know enough to get confused. Okay? He said, take the dirty karma, which is linked mentally with your main mind.

Take the dirty karma, which is linked mentally with your main mind. Okay? Are you saying that's dirty karma?

I'm sorry. Take the main mind, which is linked with dirty karma. Are you saying it's dirty karma?

What?

[Speaker 2]
The main mind.

[Speaker 1]
Are you saying the main mind is dirty karma? Okay? Because it's hanging out with dirty karma.

Okay? They're sitting together. He's dirty karma.

I'm main mind. Okay, you're main mind. I'm dirty karma.

Better. So, according to your definition, main mind should also be dirty karma. Because it is a state of mind which is triggered freshly by misunderstanding.

So, is it dirty karma? No, it's main mind. Karma is only a mental function.

Karma is only simba. Okay? So, his definition allows for main mind.

So, it's not a good definition. His definition doesn't exclude main mind. Okay?

He didn't say simba.

[Speaker 2]
He got lazy.

[Speaker 1]
He said rikpa. Remember I told you two new words here? So, the problem that we're picking on is the second one.

You can't say rikpa. You have to say simba. You can't say a state of mind.

Because main mind is never karma. Okay? It's the movement of the mind which is karma.

Okay, got it? Alright? Main awareness, your general awareness is not karma.

It's the movement of the mind. I don't like him. Which creates karma.

Which is karma. Which is action. Okay?

We said, of course they are linked because they are... They are linked in the five ways. He's trying to say, Ah, ah, ah, they're not linked.

Come on, they're linked in the five ways. Then they must be linked. Okay?

That's kind of... Okay? Ah...

Four minutes special hour. Oh, yeah. Yeah?

Cuatro minutos. He said, ah... I guess this is...

I guess it's, I disagree they are linked in the five ways. And we say, well, that's contradictory. Ah, I would have preferred if he said makyap here.

Just because they're not linked in the five ways doesn't mean they're not linked. I'm sorry, just because they are linked in the five ways doesn't mean they're linked.

[Speaker 2]
And then we come back.

[Speaker 1]
What I'm saying, he makes a stupid statement after we say they are linked. He says, why? We say they're linked in the five ways.

And then he says, no. So, it would have been more comfortable for me if he said makyap. Just because they're linked in the five ways doesn't mean they're linked.

And then we'd say, galo. Galo means you contradict yourself. So, it must not be that here.

It must be something else. Ah, what I'm saying is when you see madrugna, when you see madrug, which is really what?

[Speaker 2]
That's not, that's not drug.

[Speaker 1]
No, what did he say? Tamadu. When you say madrugna, that's us talking.

And you have to supply him saying tamadu. We say, da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da. In response, you have two choices.

[Speaker 2]
Tamadu or kalamacin.

[Speaker 1]
Yeah, tamadu or kalamacin. Tamadu means I disagree with your reason. Kalamacin with, I agree with your reason, but it doesn't prove what you're trying to do.

These are the two possible answers to her when she says, this is what you have to do, because this. Then you have two choices. You can say, I disagree with your reason, or I agree with your reason, but it doesn't prove what you're trying to do.

We should go to the restaurant, because I like the restaurant. Tamadu or kalamacin. She's talking to you in Singapore next week.

We should go to this restaurant, because I like this restaurant. Tamadu or kalamacin. Kalamacin.

Good, kalamacin. I understand you like the restaurant. That doesn't prove we should go there.

Now, second choice. Okay, ready? We should go to this restaurant.

You like that restaurant. Tamadu. You know I don't like that restaurant.

Got it? Ready? We should go to the restaurant.

I like the restaurant. We should go to the restaurant, because I like the restaurant. She's talking to you.

Tamadu. No, kalamacin. I understand you like the restaurant, but that doesn't prove we should go to it.

No, we should go to the restaurant, because you like that kind of food. Tamadu. I don't like that kind of food.

You know that. Okay, got it?

[Speaker 2]
So here... Every time you say dur, you know it's good.

[Speaker 1]
Well, a husband always has to say dur anyway.

[Speaker 2]
Okay, honey.

[Speaker 1]
Probably honey should be an answer in logic. We're running out of time here. Okay, madhu, anyway.

Therefore, madhu has to come after a chir. Madhu has to come after a chir. Tamadu has to follow a chir.

There's two choices of chirs here. You see? There's a chir here, and there's a chir here.

So we don't know where he said tamadu. When we say, if you say tamadu, we've got to figure out, did he say tamadu here, or did he say tamadu here? How do you figure it out?

Well, it must involve a contradiction. Because then we say, if you say, I don't agree, you contradict. Does he contradict himself?

Does he contradict the scripture? You're going to figure it out and report back to us next class. So we're stopping right here, before they go.

Sai?

[Speaker 2]
Because it starts with kyapa right there, right here. Doesn't that mean that the one before was makyapa?

[Speaker 1]
Yeah, that's a clue. That's a clue. It might be that he changed his answer.

Here he said, kyapa madhu. And we say, no, it isn't kyapa. Just because you like the restaurant doesn't mean we have to go to the restaurant.

Well, I'm sorry, it does mean that.

[Speaker 2]
That's kyapa madhu.

[Speaker 1]
Then normally, what Venerable Utpala is pointing out is that sometimes he'll change his answer. He'll say, well, then I disagree with the reason. Which is somehow, it must be disagreeing.

So you figure it out. The clue is here. He must be contradicting somehow.

There must be a contradiction somehow. Got it? By the way, I mean, I know we're out of time, but when did that ever stop me?

You can't agree, okay, that it's a saktyaki le. You can't agree that the main mind, Ven, is dirty karma. Why?

Sem ching yin be. Oh, then he must be, the general awareness, must be a mental function. Sem ching.

Sem ching. Can you agree with that? Yeah, okay.

He's karma? Yeah, okay. So he's a mental function, right?

Okay. Which teaches you something. What?

If something is karma, it must be a mental function. It cannot be main mind. Main mind cannot be karma.

According to this. So if you say, he's dirty karma, then I can say, well, then he's a mental function and not main mind. Okay, got it?

No, you can't agree it's a mental function. Here he nails it down, for you guys, which is what Buddha does. You can't agree he's a mental function because he's tso sem.

He's main mind. Yeah, this is the tso in the three principal paths. Tso lam tso lam tsum.

He's main mind. It means main, main mind. The chief of a tribe is sometimes called tso.

Shakyamuni, king of the shakyas. Isn't the beginner of the world? That's like tso.

Yeah, in your texts, tso is the primal energy. Okay, tso sem yu mi kye. Why?

Why is it main mind? Because it's number shepa. It's consciousness.

General consciousness. General awareness. It cannot be karma.

What we learn from there, and it's true of all schools, is that karma has to be a mental function. It cannot be your general awareness. If it was your general awareness, then Buddhists would have karma.

All right. Nice. Thank you.

Sastri Pukit Chokchik Me Tokta Priyavichin Yenvedyem Padi Sangye Shindunmin Te Uwangi Dokun Nam Dakshin Lakshu Paksho Idam Guru Radhamandakam Gyatayami Gyewa Di Te Okun Sunam Yeshe Sok Sok Shin Sunam Yeshe Le Chumwe Dampak Kunyi Tok Paksho Thank you for coming so far to give me something to do.