Классика Алмазного огранщика: Нижний Срединный путь — Анализ зависимости, занятие 23

[Speaker 1]
Sadhguru chants Rinpoche chants Rinpoche chants Yeah, thank you for the logo. Where is it now?

[Speaker 2]
Thank English Rob. Yeah.

[Speaker 1]
Is that you?

[Speaker 2]
Yep, English Rob.

[Speaker 1]
And what was the text? I sent it to John Francis for one of those ceremonial boxes that were in your university. Oh, cool.

That's cool. Yeah. It's a good grade.

I'll burn it in or something.

[Speaker 2]
No, totally. We saw pictures of the boxes back then. Oh, really?

It's kind of actual gold. But yeah, it's really good.

[Speaker 1]
Try and make it... Yeah, it's cool. Okay, I think this is big enough.

[Speaker 2]
Oh, the divisions of karma and classical are predominant. You mean the three parts of the division or three types of dividing it? You probably could do either.

[Speaker 1]
I don't know. This is what I have. You buckled.

Say again. What is your question again? Is this the right way to write?

Yeah, I thought it's three divisions. Okay, the next one.

[Speaker 2]
How do you prevent a definite karma?

[Speaker 1]
Wait, what was the answer to that?

[Speaker 2]
Oh, that one. Virtues. Virtues number two and the second number three.

Well, it's not exactly a set, right?

[Speaker 1]
No? You've got to distinguish between gewa and senum. Oh, gewa and senum?

And mi gewa and senum ayimba. Kud and senum and senum ayimba. We usually say merit.

Merit, yeah. So that means non-merit, I guess. That's not going to pass the weight.

[Speaker 2]
No, non-merit. Do you have any non-merit? Virtues.

[Speaker 1]
We've got non-merit. Virtues, non-virtues. We don't sell cigarettes here.

[Speaker 2]
So definite karma can be applied to both virtues and non-virtues.

[Speaker 1]
Yeah, it's interesting. It cannot be part of the three. Is that what you're saying?

Well, all I'm saying is the three are not together in a group.

[Speaker 2]
That's not usually a set. And I think that the third part of this would actually be lu ma ten.

[Speaker 1]
Yeah, right. Oh, it should be lu ma ten rather than the different karma. The neutral karma, right.

I mean, did you have a list in your text that was gewa, mi gewa, and senum ayimba? I think so, something, yeah. Interesting.

Gewa, mi gewa. There's another division of the three. That's karma after this life, and this life, and future lives.

Yeah, right. After that. There was a footnote that we had.

[Speaker 2]
There's black, white, and black, white.

[Speaker 1]
Black, white, and black, white. Karma should put a picture of it. Yeah.

[Speaker 2]
Black, white, and black, white.

[Speaker 1]
This one, yeah, here it is.

[Speaker 2]
Let me show you this one. Black and white. Like karma.

[Speaker 1]
So, we have this text. Senum gele soksum yite. Dupe gewa gewe le de senum giram.

And then mi gewa le senum ayimbe le. Ah, senum ayimbe. Kam gong me le mi gewe.

Mi gewe. Mi gewe, yeah. So, I'm actually referring to this mi gewe.

Am I veritable?

[Speaker 2]
Yeah.

[Speaker 1]
Yeah, we did it. So, senum gele. Oh, probably I have to ask the question based on this, right?

Senum gele soksum.

[Speaker 2]
And that was karma in the two higher realms, too. Yeah.

[Speaker 1]
Probably the more detailed realm.

[Speaker 2]
So, this is three types of senum.

[Speaker 1]
Yeah, three types of senum. Virtue, it should be virtue rather than karma. We usually choose senum as merit.

Because you're going to have to probably pick one word for gewa and one word for senum to distinguish. Oh, to distinguish the two? And senum is usually said as merit.

Senum is normally merit, right? Yeah. And gewa, virtue.

So, virtue, not merit. Yeah, so what's mi gewa senum?

[Speaker 2]
Non-virtuous merit.

[Speaker 1]
Yeah, what's mi gewe senum?

[Speaker 2]
Actually, non-good karma in the desire realm. Bad karma in the desire realm. And unshifting karma in the form and formless realm.

[Speaker 1]
Ah, so the first two are in the desire realm.

[Speaker 2]
Yeah.

[Speaker 1]
And then the definite is in the, what do you call that, in the form, formless realm.

[Speaker 2]
Okay.

[Speaker 1]
So, this should be...

[Speaker 2]
The wording is interesting.

[Speaker 1]
Yeah. In the formless realm. Oh, so it's not senum.

Yeah, somehow it seems like it's a division of the sunam, right? Yeah, is he quoting Abhidhamma here? This is from Abhidhamma.

I don't know. This is from Abhidhamma. It's the second part of something.

Oh, here? Oh, yeah. Really?

Okay. So, yeah.

[Speaker 2]
Maybe Stanley can tell us this.

[Speaker 1]
Yes, Stanley.

[Speaker 2]
It is a quote from Abhidhamma. What can I do for you?

[Speaker 1]
Yeah, could be, yeah. This could be... That could be a first part.

Well, but I think the reason why we pick up this one is because we wanted to know the three divisions, right?

[Speaker 2]
Yeah, we're talking about sunam.

[Speaker 1]
Yeah, we're talking about sunam. I think this part, right?

[Speaker 2]
Right. It's sunam because it's gala.

[Speaker 1]
Yeah. Oh, we are basically a part of this, right? We are talking about the...

We suddenly change our stance from the... We were talking about sunam in the other sense and then here we jump into the sunam as defined in the Abhidhamma. That's a question?

Sounds like we got to move on. Yeah. Yeah, okay.

Okay. Okay, the next one. How do we prevent the definite karma from happening in the lower realms?

Definite karma. Can you get a clue? Say again?

[Speaker 2]
Can you get a clue?

[Speaker 1]
Yeah, very close. By doing four powers. According to Buddha, what is the ultimate antidote of the four powers?

Studying emptiness. Understanding emptiness. Okay, the word.

[Speaker 2]
Mioha. Yeah, un-divertible. It cannot be done with the...

[Speaker 1]
Kama. Upper realms? No, this is the emperor.

This is for Stanley. That's all? Oh, no.

Oh, yeah. One more. Definite.

Must be experience. Must be experience. Okay, that's all.

Thank you.

[Speaker 2]
Yay!

[Speaker 1]
Okay, you've got a plane. I've got a plane. I say let's jump.

[Speaker 2]
Alright.

[Speaker 1]
Adam, where is Adam? He's got the plane. How are you going to correct me from over there?

He's going to be the backseat driver. Who's sitting there?

[Speaker 2]
Adam's going to sit there once there's more room.

[Speaker 1]
You can't correct the pilot if he's sitting over there. It's like you're in the toilet instead of the jump seat. Okay, go.

Okay. Yeah, this is cool. If something is...

[Speaker 2]
Translate.

[Speaker 1]
The fresh karma, which is the second link of the... Yeah. Yeah, it's the second link.

Yeah, if something is the fresh karma, which is the second link. Very nice. You guys are going to give me trouble later.

It must be motivated by ignorance. It must be motivated by... Right?

Misunderstanding, which motivates it. It must be motivated by misunderstanding, which motivates it. Okay, okay.

But here's the key right here. Fresh.

[Speaker 2]
Freshly.

[Speaker 1]
After all, it is fresh karma. Okay? So now we need a...

We need a counterexample, which is... Something that is not freshly motivated.

[Speaker 2]
It's the second link.

[Speaker 1]
It's motivated by the first link. By the first link. And it's not fresh.

And not fresh. I like your chin chin. I like your chin chin.

Chin chin. The key here is this word here, which is confusing. Okay?

And by the way, a soft gua can't come off your ass.

[Speaker 2]
Yeah.

[Speaker 1]
Not possible. This can't be water. So it must be part...

It's either a miscarding or it's part of something. It's not equal odds.

[Speaker 2]
Okay.

[Speaker 1]
Okay. So this is the instrumental. Now somebody...

And you guys know this word over here. This is the eon. Million years.

Zillion years. You can say zillion years. Okay?

[Speaker 2]
And this is instrumental.

[Speaker 1]
Somebody tell me.

[Speaker 2]
I'll give you a clue.

[Speaker 1]
It's found in the name of chakra.

[Speaker 2]
Wide expanse, vast expanse. Thousand?

[Speaker 1]
Good. A hundred.

[Speaker 2]
Oh yeah, a hundred.

[Speaker 1]
One hundred thousand. Okay. So...

Pardu Chöpa means there's an interval between Pardu Chöpa. This Chö is... This is an idiom, right?

This Chö is related to Dorje Chö. Chö. Cut.

So Pardu Chöpa means cut off by an interval. Separated by an interval. Pardu Chöpa of a hundred eons.

Okay? Between. Okay?

Until. Pardu. You get the result.

Okay. So we have a result. We have a karma that's...

We have a karma that's been motivated by the first link of misunderstanding. Right? And until it's going to ripen into its result, it's going to be...

There's going to be an interval of a hundred eons.

[Speaker 2]
It's that fresh.

[Speaker 1]
It's that starter. Not fresh. It's like some of the stuff in my refrigerator.

[Speaker 2]
Okay.

[Speaker 1]
And it is second... It is second link. Okay?

It is second link. So a fresh karma, meaning a newly planted karma, but whose result is not going to ripen for a hundred eons.

[Speaker 2]
We're talking about beginningless time. You could grab any measure of time and call it fresh.

[Speaker 1]
That's true. Oh, yeah. It's just a blink of an eye.

Good job. Dad Tao, are you telling me it's... Your definition fits it.

Are you telling me your definition fits it? Because you mentioned fresh. Newly.

Okay? Well, why do you say that? Because it's second link.

I just said it was second link. And then we're going to get a quotation from Sutra. No way.

Please read. This is a very famous quotation. But don't laugh.

As if it were a water from the rivers, it can get into many mountains. It really is a sutra, which is unusual. Not because K.T. Dambadagya tends to quote such stuff he heard in the debate ground, I think. And this one happens to be, you know, often times there's don'ts, right? People made verses from sutras. Is that air-conditioning?

Let's not get anybody sicker. By the way, I like how he phrased it. I like how he phrased it.

Okay? So try to do that. Ready?

If you go to the kids' school at the monastery, which we support. They just sit there and they go, and they have no idea what's going on for like eight hours. This is education.

So translate line by line. Do it slowly. Just think about it.

By the way, lu chen is the same as sem chen. The body, or the sentient being. Anybody with a body.

The lay of beings, for the length of a hundred kalpas, even for the length of a hundred kalpas. Chusawa, anybody know? Very, very, very, very famous idiom for karma.

It's just used for karma. Law of karma, right? Oh yeah, it is one of the laws.

It doesn't just go away. You do something bad, then you're hoping, oh man, it's been like six months, nothing happened. So you're like, maybe it just went away.

I do that. So for a billion years it was sitting in the kids' room. So you've got to learn that.

Chusawa means just go away. Sawa means eat, right? By the way, this is the verse that's used to prove that.

Sokshin dulapapana. This is an idiom also, dulapap. You know, what's pap?

It means when the time comes. Dulapap, when the time comes. In English we say when the time comes.

And sok means all the causes and conditions have come together. When all the conditions have gathered, the result has to arrive. What's the has to here?

Ni. Ni means must be. Must be, no exception.

Totally has to be. I gave you all the information here. This is a text similar to Dr. Wu's text. Actually I did that. Oh, you already did it? Yeah, I don't know why, but maybe, I think it appeared in the book.

You did it freshly?

[Speaker 2]
Just a thousand kalpas ago.

[Speaker 1]
Anyway, Karma Pratika is very similar to Karma Vibhanga. It's called the Book of Karmas. You want me to show the screen?

Yeah, okay. You want to take the plane? I'm leaving.

That's scary. How to make Geshe Michael happy. Make a good Indian chai.

What is a good geshe? Correct, correct spicing. The milk is being boiled properly.

Okay, somebody find something wrong with it.

[Speaker 2]
Okay.

[Speaker 1]
Should it be three hyphens? The bottom one. Beginner?

[Speaker 2]
Anybody?

[Speaker 1]
Wait, let's go through from the beginning. Okay, first of all, pambo. That's just a measure of of syllables.

And it's a byte count. It's an ancient byte count. It was a serious thing, because they didn't want people to add things or take away things, so they gave it a byte count.

[Speaker 2]
This has this many syllables.

[Speaker 1]
This text has this many syllables. Is it only in Indian books? I've never seen pambo referred to as pambo text.

So, just take out pambo. It probably has more than pambo-dumbo. It probably has 20 pambos or something.

He just hit the first one.

[Speaker 2]
Here in the English translation, he also has it as part one.

[Speaker 1]
Yeah, we're going to talk about that. Just take it out. That means you have to take out part one.

Part one also? I see.

[Speaker 2]
So there's no part two.

[Speaker 1]
It's not in two parts, I don't believe so. Take it out of the English title also. There's two problems with the Tibetans.

The dash? The dash is misplaced. But there's another problem.

Misplaced, I see. And this is going to be the hardest thing for you guys. Is it?

[Speaker 2]
Yeah, now, numbers.

[Speaker 1]
Don't put a hyphen.

[Speaker 2]
Don't put a hyphen.

[Speaker 1]
But there's another problem here.

[Speaker 2]
What about the folio? Should there just be one X? Should it be capital?

No.

[Speaker 1]
Yeah, there's no such thing as capital. Now, in the Kangyur and Tengyur, there will always be a range of pages. You see?

This page to that page. In a Sun Tzu text, it's just the total number of pages. Why?

Why the difference? Because it's getting cut out of the text? Yeah, the Tengyur is always pulled out of a volume.

Volumes have an average of about... 5,000 divided by 316 texts each or something. You see, the volumes are artificial.

It's like the collected works of Shakespeare. Then each volume has five plates in it or something. So you've got to tell the page range.

But most Sun Tzu texts are stand-alone. What's the purpose of putting the total page numbers at the end of a Sun Tzu text? It's just a die count, really.

We used a book that had 136 folios. If you want to look at the same book, make sure you have a file that has 136 folios. That's all.

But in the Kangyur and Tengyur, you've got to say it starts here in this volume and it goes to here in this volume. Also, I noticed the Togye Barwa also has the same problem. A bug?

I don't know. Maybe it's from me or something. That should have a range of pages.

[Speaker 2]
We have an A and a B and an unmarked. We have an A and a B and an unmarked in the database. Unlettered doesn't seem...

So the A and the B could be a part one and part two.

[Speaker 1]
It could be. Yeah, it could be. He could be right about the part A.

Were you looking at that? There's another problem here. The volume number in Tibetan.

This is a foreign word. It has to be italicized. Square brackets?

Yeah, because you can't put a parenthesis within a parenthesis. You see what I mean? It's already inside a parenthesis, so you've got to put square brackets.

And then you have to italicize it because it's really a foreign word. This is kind of tedious. By the way, most scholars are sloppy here.

Dwight Whitney calls it... Most of them are slovenly. In my opinion, if you can't get a bibliography entry right, how can I trust your ideas about philosophy?

I was just going to ask. Should the parentheses themselves be italicized? I played with it.

I was going to demand italicizing the parentheses, but it doesn't look so good. It looks better if you don't italicize it. I'm just still like that.

I was going to make it a big rule to italicize it, and then I realized it wasn't as attractive to me. Making a book attractive is important. It should look attractive, and it should be consistent.

Do the same thing every time. In my opinion, this looks better to me. This looks better to me.

I think it looks better, too. Especially on square brackets. Same with hasa.

Now there's one problem with Sanskrit. Who can tell me? No, we separate them.

Like up there. It's not diacritic.

[Speaker 2]
It's pronunciation. It's going to be one of those letters, but that's neither.

[Speaker 1]
It's option E, capital S. Get your cursor in the right place first. Wipe out the S-H.

Okay. By the way, your font has to be ABC Extended. It won't work.

[Speaker 2]
Take out the S-H.

[Speaker 1]
Option E, and then capital S. There you go. You've got to learn those.

Option X puts a dot under it. Option E puts a slash over it. Option N puts a tilde over it.

Option A makes it a long vowel. It's supposed to be more pages. Yeah, and you should have had A or B on the folio.

It's B, actually. Isn't it more than one folio? Doesn't it start at page 10 and go to page 15?

How do I know the page? Listen, okay? If you want to know where it starts, I don't trust anybody.

I don't look. This is the way I am.

[Speaker 2]
I'm sorry. It's 470 pages.

[Speaker 1]
This is how I check the pages. I just look for it. And I look for it near Pukedu in the language of Tibet.

Every single title of the 5,000 titles in the Kangyur and Tengyur says Pukedu. Search for it within about three lines. I believe there's multiple copies of the Le Gyapa in the Kangyur.

So here we go. Uh oh. Let's take out the Gyapa.

Let's take out the Pa. Yeah, so they named it the Le Gyapa. They didn't name it Le Gyapa.

But only one hit. Now, there's one B, okay? Then you hit function right arrow.

To go to the end of the file. And you just look at the page number. Here it is, 470.

So one B to 478. No, you don't multiply. You just say one B to 478.

And that's what I do. I don't trust it. I don't trust anybody.

The Tohoku people were very, very careful. But I still want to look at it myself. I just feel like the buck stops here.

If it's been done by Geshe Michael or by the Sedona translation team, you can trust it. We looked, we checked.

[Speaker 2]
So you're using a small A there, but you use a large A here?

[Speaker 1]
Oh right, that's correct. It's more attractive in a bibliography. Can I show you how I should write it?

Oh, you want me to get on it? And it's not a waste of time to talk about this. A lot of my time is spent fixing these things.

If you can get that down, for your whole life you'll be doing good work. And it's cool. There's an easier way to do diacritics.

If you just take the letter, if you have it on international, and hold it down. All the Chinese people know this. Hold it down and it'll show you all the possibilities for diacritics.

Yeah, and just put a hyphen. Don't put two. Yeah, and notice there's a space after the FF period.

Yeah, that's correct.

[Speaker 2]
So the FF goes before a range, but after a total page length.

[Speaker 1]
If it's more than one page long.

[Speaker 2]
Yeah, we've got an issue here. It is in two volumes. So do you want him to say both volumes in two parts and give both of the volumes?

And the other problem is we don't actually know at the moment if this is 339A or 339B. And 339 without an A or a B in our database is Karma Vibhanga.

[Speaker 1]
Oh, you mean this number? This is what he was working from.

[Speaker 2]
But if you go to that ACIP number, you hit the Karma Vibhanga and not this.

[Speaker 1]
That's unfortunate. No, it's because we mistyped it.

[Speaker 2]
339A is correct. But if you do it without the A, you get Karma Vibhanga. But if you hit A or B, you get Karma Vibhanga.

[Speaker 1]
See, me and Jigme, we are forced to follow the Tohoku and they made some mistakes. So it was our fault.

[Speaker 2]
So just take whatever is there. I'm sorry.

[Speaker 1]
We did hit a problem with this text. They miss. Very rare.

They're mostly very careful. This is around 1930s in Japan. Yeah, something like that.

I remember. We worked on it. So maybe you do have to save Part 1.

Whatever me and Jigme put at the bottom, you probably have to put it. Because there was some kind of problem with it.

[Speaker 2]
So if he's going to say Part 1 in English, should he say Bamba Dambo?

[Speaker 1]
Yeah, then you have to say Bamba Dambo. Now I remember. We artificially put the name Bamba on it.

In the Tohoku, Legyatapa is 340. There's two Legyatapas. They didn't get the first half of it.

But still it shouldn't be. Look at 339A. There is no 339A.

Trust me. They didn't split it right. So we're just trying to help people.

Just follow this. What is it? It's still down.

[Speaker 2]
By itself.

[Speaker 1]
That's 341 in the Tohoku. Spread it out. We'll work on it.

Here we go.

[Speaker 2]
Let's keep going. I don't want to use your time.

[Speaker 1]
It's an exception where there was a meso. And the BC should be? Part 341.

[Speaker 2]
It's only a couple of numbers that we're off on.

[Speaker 1]
Make a note and tell Jimmy. Let's go. We don't want to use your time.

Then he says, okay, I agree. It does fit my definition. You can't agree because it doesn't fit your definition.

Because it's not fresh. Because it's been a hundred eons. Here we go.

So Jimmy, you make a note and we'll just go look at it. But I remember we were fixing something. Well, this is terrible.

I mean, this is hard. This might be the solution. Did somebody else have this problem?

Oh, Connie. Connie O'Brien had this problem. She was struggling with a statement in the Abhidharma that the last three of the ten bad deeds is not karma, but it's a path of karma.

And this may be the answer. I mean, this is one of the two bhasmas I can think of. If something is an impure state of mind, which is taken in by the second link, which is subsumed or involved with the second link, okay, if something is an impure state of mind which is involved with the second link, then it is the second link.

So can you think of an exception? Is there something which is a state of mind and it's involved with the second link, but it cannot be the second link? Something impure, you mean?

Yeah, an impure state of mind which is involved with the second link, but which is not the second link.

[Speaker 2]
Involved with the second link. I mean, the first link's involved, and so is the third.

[Speaker 1]
You could say that. Simultaneously? Okay.

[Speaker 2]
What do you mean the same time?

[Speaker 1]
It's going on at the same time as the second link. It's going on at the same time as the second link. Right, and this is the first thing that comes to mind.

Just to play Dumbo's advocate in a general way. Well, let's go see his counterexample, and you will immediately guess. Okay, good.

I believe the gyu-gyu here isn't supposed to te-tu. Te-tu ki kun lung and gyu-gyu ki kun lung. Oh, it's the motivation at the beginning or the motivation at the end?

The motivation that you have before you start an action, and the motivation you have as you sustain an action. So, first you get angry, and then you say something. That's called gyu-gyu ki kun lung.

Causal motivation. And then if all day you keep yelling at your wife, I know it never happened, if you keep being angry all day, that's called sustained motivation. It keeps going on during the action.

It's not before the action. So, that's an Abhidharma thing. So, you notice how many things are coming up from the Abhidharma.

It's old, it's cranky, there's bad parts of it, but there's huge amount of information that's taken from the Abhidharma. So, for you to be a Mahayana teacher for the rest of your life, to have the Abhidharma there as the core, it's very cool. Because it's where everything comes from.

Gyu-gyu ki nung she. So, let's consider the causal motivation. Are you telling me it's the second link?

Why? Because it's involved with the second link. The consciousness that you have going on during that second link.

General awareness. Your general awareness while you're doing the second link. Is it second link?

And here's the punchline, OK? You'll all say, oh, Drona, if you say it is the second link, sem chen yinpada. Are you telling me it's a mental function?

Yeah. No, it's soul and core. Main mind and sem chen.

Chitta and chaita. Mental functions, but the general awareness is going on up above. It's called the king and his circle.

And then there's sem chen, all these, OK? Karma has to be... Karma is, yeah, a sem chen.

Yeah, because it's... Because it's not in mind. It's chetana.

It's simpa. It's the movement of the mind. It's not your general awareness, OK?

Chetana. Yeah, if general awareness was karma, then buddhas have dirty karma, you know? It's a certain kind of movement of the mind.

The general awareness that you have is not karma. It's the thought. It's the decision, OK?

Like that. Movement of the mind. Simpa is a mental function.

Main mind is never karma. Cannot be karma. That may be an answer to Connie's question.

OK? Oh, I agree it's a mental function. Sem chen.

Then go. Yeah. You can't say duh.

It's main mind. It's consciousness. It's awareness, OK?

It's not a particular movement of the mind, OK? So not all mental things involved with the second link are the second link. OK.

OK? Only the movement of the mind is the second link. Which is the karma.

Yeah. OK? Got it?

These are beautiful. I mean, you can learn a lot. All right?

OK. All right. OK.

OK. Yeah. This yo is high tone.

Yo. Yo. With the yo.

Hey, yo, man. This one's hard, and it requires a background in the Abhidharma. OK?

You have to know Abhidharma to get this one. So I put the Abhidharma in here for you. We'll get there.

So we're starting with the yo. with our karma, which is myo-ne, must be experience. Nice.

And he tends to learn things. I don't know what it is. I think at night, he memorizes them.

What's myo-ne? That's when I divert. Yeah, cannot divert.

Cannot become a baron, when it's supposed to be a dog. OK, myo, it's going to go. What's the famous Tantric word that has myo-ne?

[Speaker 2]
Myo-ne. Gumpo. Myo-ne.

Gumpo. Gumpo.

[Speaker 1]
Akshobhya, one of the five Buddha families, is called myo-ne. Oh, myo-ne. Akshobhya means never moving, solid, solid Buddha.

Is his name not mikyapa in Tibetan? Or is it both? Mikyapa?

Yeah, mikyapa, myo-ne. It could be.

[Speaker 2]
Yeah.

[Speaker 1]
OK. Same word, myo-ne.

[Speaker 2]
You're right.

[Speaker 1]
It's actually mikyapa. Anyway, same thing. All right, Nyo-ne, can you hear myo-ne?

Now, Debuchee is one of the form realm levels, resulting form realm. There's four causal form realms. So when we say causal form realm, we mean meditations which are going to throw you into the form realm.

But when they finish throwing you, there's 17 choices where you're going to go. They relate to the fourth causal. So 3, 3, 3, and 8.

So the fourth one has 8, as I remember. There's 8 that relate to the fourth. Which is in our lion's den.

Where's Heisman?

[Speaker 2]
He's sick. He's got conjunctivitis.

[Speaker 1]
Oh my God. We don't want that. Flu is better.

What was the question? What's the fourth form realm meditation? Oh, the sugar crystal.

Yeah, the sugar. When you put your mind in the sugar crystal. If you meditate on that a lot in this lifetime, you can be thrown into 9 different realms.

There's 9 levels possible. Sorry, 8. 8, sorry.

And then each of these has 3. So the heartbeat has 3. Being in the heart has 3.

Being distant from the heart has 3. That's 9. You can go 3, 3, 3.

And this one has 8. So a total of 17. Now, in the Abhidharma, the top 5 of those 8 are called the Net Sangha.

Which means the... What's Sangha? Sangha?

No, that's Sangha. Sangha means clean.

[Speaker 2]
Oh, that's right.

[Speaker 1]
Sangha is one of the misperceptions. You see dirty things as clean. Sangha means ritual purity and tantra.

You have to wear a mask. So Net Sangha means the clean levels. Is it from a charity?

No, not related. It just means art is considered. The Arya levels.

In the Abhidharma. So those... The top 5 of the last 8, part of the 4th concentration level, this can go to 8 places after you're reborn.

The top 5 of them are Arya levels. And they're called the clean levels. And then the lower 3 are not.

So really unclean levels. There's 3, 3, 3, and 3. And then if you're an Arya, you get to go to 5.

Top 5. I had to look it up because I couldn't remember all this stuff. Meaning that Aryans won't necessarily be born as humans.

They can be reborn in the form of...

[Speaker 2]
Yeah.

[Speaker 1]
Yeah, but they would try to avoid it actually. But that's another... This is Abhidharma.

That's very common in the monastery. This is Abhidharma. Now, the 3rd of the dirty ones here.

So there's 3 dirty and then 5 good ones. Clean ones. The 3rd of the dirty ones is called Big Result.

The name of the level is Big Result. Debuchewa. Great Result.

Because short of being Arya, that's the best you can do in the 4th level. You're in the 4th. You did the sugar crystal.

And you weren't an Arya. So the highest you could go would be the 3rd. Of these 3 and then 5, right?

So these are all Sokhe. Sokhe. Yeah.

These are all non-Aryas. So the 4th concentration level has 8. It can throw you into 8 divisions of rebirth.

2 minutes Keshe. And each of the other has 3. Okay.

So Samten is... What does it mean? Samten means concentration.

For example, it's the word for the 5th perfection. But, but, but, in the study of Abhidharma, it refers to the 4 concentration levels in the lion's dance that can throw you to a form realm rebirth. So unfortunately, they didn't give them different names.

They just called them concentration number 1, concentration number 2, concentration number 3, concentration number 4. And of course, the 4 formless realm meditations are also concentration. And of course, you can be in the desire realm and almost have concentration on the air conditioner.

So unfortunately, the name for the form realm meditations is concentration. But they give a number to them. Concentration 1, concentration 2.

So if you see a number after Samten, you know it's talking about the form realm causal meditations that will throw you into the form realm. We call them form realm meditations. They're not really.

They throw you into the form realm. Okay? So he has chosen a karma, okay, karma, which will throw a person into a body and mind which ripens into great result.

Okay? The third of the fourth.

[Speaker 2]
Third level of the fourth realm.

[Speaker 1]
Third level of the fourth resulting realm. Okay? So now, to make things worse, it's a shitun.

It's one karma, which is a combination of two different things. One karma, which is a combination of two different things. What's the two things?

Number one, it's an unshifting karma. Which is okay because mostly unshifting karmas are ones that throw you into the form or formless realm. That's mainly what unshifting means.

Remember? Sunim, Sunim Mayimba, and Milyawati. We just did it, right?

So, it's comfortable, you know? If it's an unshifting karma, it's probably going to the form or formless realm anyway. And this one happens to be going to the third level of the fourth realm.

Okay? He's taking the highest non-arya one he can take. So, it's going to throw you into that realm, that level.

Okay? Now, if something is both those together, if one thing is both those together, shitun, okay? Then, rang nyi ki, then it must be pakpa'i naman gi pumpo.

The ripening, the body and mind that ripens for an arya. It must be the case that it cannot divert. It must be the case that it cannot divert to any place other than the...

Great result. Great result. Okay, so listen.

It's a karma. It has two qualities. One, it's unshifting.

Secondly, it's going to throw you to the highest non-arya body and mind. Now, we say, therefore, rang nyi ki pumpo, if a... suddenly if a person achieves arya, they will still have to go to the third one.

They will still have to go to a not clean level. Okay? Got it?

[Speaker 2]
It's a karma.

[Speaker 1]
It's unshifting. It's meant to go to the highest non-arya level, but suddenly this guy becomes an arya. So, what's going to happen to this karma?

It's miyowa. It's unshifting. Is he going to get stuck in a non-arya level body and mind, but he's already an arya?

He just changed to arya, but he already had this karma to throw a body into a non-arya place. So, which takes... which is going to win?

Fat guy, skinny guy... Yeah, he says, he says, because the karma is miyowa, this arya's got to go to an unclean place because that karma was already collected and it's throwing an unclean place. Got it?

So, who's going to win?

[Speaker 2]
Generally, I'd bet on others.

[Speaker 1]
Yeah, I'll say it one more time. I'll say it backwards. It cannot divert to a level other than big result.

It cannot divert. You called it undiverted, right? But suddenly the guy became an arya, right?

So, he's going to end up in a non-arya body and mind. You said non-divert. You said it can't shift.

Okay, Mio. Hey, yo. Next time, we'll have some fun, if you want.

You know, these are all quotations about the 17 levels. I don't think we should go through the whole thing. I'll just give them to you quickly.

That's for your footnote. Just so you can say, you can explain. You can say, go look there and you don't have to translate the whole thing.

Thank you.