Классика Алмазного огранщика: Нижний Срединный путь — Анализ зависимости, занятие 26

[Speaker 1]
Okay, are you ready? Let's go. SANGYE CHUDANG SOGI CHOGNAM LA JANG CHU BAR DU DAG NI GYAT SU CHI DAG GI CHUNG YIN GI PASO NAM KI DRO LA PHEN CHIR SANGYE DU PAR SHOK SANGYE CHUDANG SOGI CHOGNAM LA JANG CHU BAR DU DAG NI GYAT SU CHI DAG GI CHUNG YIN GI PASO NAM KI DRO LA PHEN CHIR SANGYE DU PAR SHOK SANGYE CHUDANG SOGI CHOGNAM LA JANG CHU BAR DU DAG NI GYAT SU CHI DAG GI CHUNG YIN GI PASO NAM KI DRO LA PHEN CHIR SANGYE DU PAR SHOK Okay, good morning.

Good morning. The second thing, let me do one thing first. I'd like to introduce Bob Brown.

You should give him a hand. He's the head of our lawyer team in Phoenix, and he makes everything happen. So your contract for your salaries only happened because of him.

So you should kiss his feet on the way out. He's from Yale, but he's still okay. Okay, Nick has an announcement, I think.

You guys remember from last term, every time you had a class, you made three questions based on your class, and you also came up with three words that you thought would be fun for everybody to learn and memorize. So if we could just continue making those homeworks, then you'll get an extra hundred points, everybody. And Bob will write you in for more money.

[Speaker 2]
So yeah, from here on out, let's all do it. Let's all try to make homeworks for our class.

[Speaker 1]
You do? So Gangster, how do you... You want to do your thing?

You want to try? See what they remember?

[Speaker 2]
I remember that I'm not going to remember.

[Speaker 1]
By the way, you can take over the monitor if you want to.

[Speaker 2]
What else should I do?

[Speaker 1]
It's a box up here with an arrow under it.

[Speaker 2]
With an arrow?

[Speaker 1]
And you say Scriptorian Monitor. He's got to be on the admin Wi-Fi.

[Speaker 2]
Are you sure?

[Speaker 1]
It's the cases that he doesn't have AirPlay on.

[Speaker 2]
Command Space and then AirPlay. I don't think he has to be on the admin. No, he doesn't.

I'm pretty sure.

[Speaker 1]
Here, Scriptorian Monitor.

[Speaker 2]
Just double click on that.

[Speaker 1]
Nope. Oh, that's sound. There you go.

Got it. Oh boy, wow.

[Speaker 2]
This guy is a go-getter.

[Speaker 1]
It's easy. 200 points if it's easy. Where did that icon come from?

[Speaker 2]
Weren't you here last term?

[Speaker 1]
Did we get it last term? Oh, I was sick last term. What are the three divisions of virtues in classical Abhidharma?

[Speaker 2]
Don't look at me. Non-virtue? Division of virtue?

[Speaker 1]
Yeah, three divisions of virtue.

[Speaker 2]
I think you're right. Yeah, and these are wrong.

[Speaker 1]
It's good karma and bad karma. Form and formless reality. That's cinema and myoha.

Are they really called the divisions of virtue? No.

[Speaker 2]
Divisions of karma.

[Speaker 1]
One division of karma. 200 minus 10 is okay.

[Speaker 2]
Not bad.

[Speaker 1]
How is the form realm divided? And how many levels? And how are they distributed?

18. 17.

[Speaker 2]
I walked into that guy saying 17.

[Speaker 1]
There's three different levels. So four levels. 3, 3, 3, 8.

Three sub-levels each for the first tree. And three sub-levels for the non-areas. And five more sub-levels for the highest level in the fourth level.

Wow, that's nice. Okay, the third one. Why do we call the five sub-levels pure level?

Only area. Because we call them pure levels as there are no non-areas. Only areas live there, so we call them the house of the pure.

[Speaker 2]
Nice.

[Speaker 1]
Karma that's definitely going to be experienced. Definitely. And then...

You achieve one. One person over a stream of time. No, you're sloppy.

He knows. Dong-gyu-chik, oftentimes. Same mind-stream, a person over time.

A person over time. The great result. Yes, the great result, the highest of the non-pure levels.

All right. Okay. Thank you, Sugeng.

[Speaker 2]
Now we all should look like we did that.

[Speaker 1]
Please take over. Got it. By the way, Sugeng gave a great teaching on his text in Buddha Buddha, which is a very famous, one of the most famous in the world.

And he's going to teach it this year at a more difficult place called Bali. I said I would help. Thank you.

Okay. We already finished that. So we're doing the three classes for Sugeng because Adam...

[Speaker 2]
He should be here today.

[Speaker 1]
Adam smashed his hand in the garage door and had some pins put in. Yesterday? Okay, here we go.

Please read. And this is just a repeat from yesterday. We actually started the next paragraph, but I just want to check you.

Am I not right? Okay, go. Good.

Good. Good. If you had to explain to your lawyer what's your text about in three minutes or less, what would you say?

So I don't know anything about Buddhism, literature or nothing. What's your book about? It's about philosophy in Buddhism, about how we can get out of all the sufferings in this world.

Okay, that's cool. Which school? We call ourselves the Lower Middle Way School.

Yeah, it was popular when? About the time of Ho-sham, about the time of Khenpo.

[Speaker 2]
750?

[Speaker 1]
It was hot around the time that China met Buddhism. The main guy from the Tang Dynasty, right? Okay, here we go.

We talked about this jin yesterday. We're dividing karma into different types. And now we're going to divide it.

This gone means through, by means of.

[Speaker 2]
Jin.

[Speaker 1]
Yeah, meaning how does it give its result. And we covered this. I just wanted to go back one sentence.

And then in this cool coincidence, his text overlaps Dr. Wu's text yesterday. So nyonge kyi le means that you must experience the result. And then nyonge mange pa.

Yeah, so how it gives its result. It's either going to definitely do it or not definitely do it. And the first has a nickname, chela sak.

You're on. Committed and collected. So it's possible to commit a karma, or a virtue or a non-virtue, without getting a big result.

But this one is chela sak. Committed and kind of confirmed. And you are going to get a result.

Chela sak. So that's also called nyonge. Definitely going to produce a result.

Yesterday we had mu shi. Somebody want to take a shot?

[Speaker 2]
Chela sak.

[Speaker 1]
No, no, I want examples. I don't want the names. Chela sak.

Committed and collected.

[Speaker 2]
You killed a guy.

[Speaker 1]
You killed somebody. You want examples. I want examples.

[Speaker 2]
You killed a guy. You danced on his grave.

[Speaker 1]
Killed somebody. OK, good. Chela sak and don't regret it.

Chela masak. You committed it, but you didn't collect it. You accidentally ran somebody over.

Or you thought about it. You wished you didn't do it.

[Speaker 2]
No. You wished you didn't do it. That's collected but not committed.

[Speaker 1]
OK, collected but not committed.

[Speaker 2]
Collected but not committed. You thought a lot about it, but didn't do it.

[Speaker 1]
You thought a lot about killing somebody, but you didn't do anything. Then, not collected but committed. That's where you did it, but you wished you didn't do it.

Yeah, afterwards you regretted it. What's mutha in that list?

[Speaker 2]
That's when you feel bad about yourself for having done it.

[Speaker 1]
Yeah, good. You say, ah, what a schmuck. And what's the last one?

[Speaker 2]
Mead drinking a smoothie in reference to killing a dude.

[Speaker 1]
Neither committed nor collected. You didn't kill someone, you didn't want to.

[Speaker 2]
Good, OK.

[Speaker 1]
Maybe the way it's happening, you encourage other people to kill a dude. Which one would that be? Because we know from his book it's a bad deed.

[Speaker 2]
In fact, it's a double bad deed. But it's a double bad deed.

[Speaker 1]
But it's a different bad deed. So you're neither committed nor collected for killing.

[Speaker 2]
I would say committed and collected, encouraging killing. Do you want to translate him?

[Speaker 1]
You don't collect the karma of neither committed nor collected for killing, but you have a bad seed for being happy that someone else did it. Encouraging somebody. Yeah, not encouraging somebody, a different bad seed.

Is this what we were just talking about with video games? But I'll say something, Stanley. The Abhidharma says, if you pay taxes for a war voluntarily, happily, and someone in the army kills another person, you get equal karma.

I thought you got double karma. Well, you actually get double because you paid for him to do it. So tell Mr. Munna, that's the Abhidharma. I think it's probably correct. So at least you have to object about the taxes. You don't have to stop paying them, but at least you have to tell your representative, I don't support this.

Otherwise, you collect the karma, OK? According to the Abhidharma, which I think is true. OK.

Stop, stop, stop. Sapanayini Dunche. OK, we got that.

Now we got a new category, OK? And this is very, very important. This is very famous.

This is very important. This is where it all came from, OK? What you heard, you know, for many years.

Here's where it, one of the places where it comes from. OK, go. NYON NGE KYIS LAS DE LA YANG THONG CHUB NYON RGYUL RGYI LAS DANG SKYE NA NYON RGYUL RGYI LAS DANG You got the plan.

LEN RANG ZEN LA NYON RGYUL RGYI LAS GSUNGS Good, OK. NYON RGYUL RGYI LAS DE LA GSUNGS NYON RGYUL RGYI LAS DE LA GSUNGS OK, go to the last word. OK, NYON RGYUL RGYI LAS GSUNGS Three types of definitely going to be experienced karma, OK?

First one is THONG CHUB DUR ZHUGS Oh, so you mean you're seeing karma in this life? Yeah, so the Yoga Sutra calls it DUR ZHUGS. You will see it in, you will see the result in this life, OK?

And he's going to define it later, which is cool. OK, so DUR ZHUGS DHARMA probably, right? Something you're going to see in this life.

Give me some cognates for DUR ZHUGS. Dragon.

[Speaker 2]
Tree, not quite.

[Speaker 1]
Maybe target, I never thought of that one.

[Speaker 2]
OK, good.

[Speaker 1]
It's possible. I didn't hear that one. OK, NYON RGYUL means future tense.

OK, NYON RGYUL, NYON RGYUL, future tense, which will be experienced as something you see in this life. LE, and KYE NYE NYON RGYUL. KYE NYE NYON RGYUL.

It's going, it will be experienced. KYE NYE, KYE NYE. In the next life.

After, after rebirth. OK, after rebirth. And LEN DANG SHEN LA.

[Speaker 2]
Oh, it's some other. It says the numbers after that?

[Speaker 1]
Yeah, good. It's called experienced in other numbers. And we're going to talk about that.

[Speaker 2]
OK, so LEN DANG SHEN.

[Speaker 1]
He's going to define it, so don't worry. The yoga sutra only has two, DUR ZHUGS DHARMA, DUR ZHUGS DHARMA, VEDANIYA. But we have three, because we're better.

OK. The puncture here refers to? He's going to define it right now.

It means a thing which you see. A thing which you see, meaning in this life, before you die. But he's going to define it, OK?

Please read. You got the playing. SEM SI RIN PA SHIN.

Wait, that C is too weak. OK, SEM SI.

[Speaker 2]
Yeah, good.

[Speaker 1]
SEM SI. You're just thinking of your name. SEM SI RIN PA SHIN.

SHIN. SHIN. SHIN.

CHEN TU LA SAK PE LE CHEN MA CHEN ME LA NYONG GE KI LE THA BU DANG PO DANG.

[Speaker 2]
THA BU.

[Speaker 1]
THA BU.

[Speaker 2]
THA BU DANG PO DANG.

[Speaker 1]
CHEN DI LA SAK PE. CHEN DI. CHEN DI.

[Speaker 2]
CHEN DI.

[Speaker 1]
CHEN DI LA SAK PE LE KYE WA DING MA LA NYONG GE KI LE THA BU NYI PA DANG. CHEN DI LA SAK PE LE KYE SINGYI PA PEN CHE LA NYONG GE KI LE THA BU SUM PA YIN NO. Nice.

Good. You guys got to, Stanley and Allison especially, work with him. I think I said that before in some talk.

OK. OK, what's SEM SI? Classical example.

Yeah, I'll give you three classical examples for those three kinds of karma. OK? SEM SI, what's RINPOCHEN?

Step by step, or one by one, in this case. In normal English? Yeah, respectively.

OK, here are respective examples. OK? Now, this is the DU and GYUD DU and GYUD ME.

What's GYUD DU and GYUD ME? Higher and lower. Yeah, higher and lower.

So DU means upper part, ME means lower part. Some classical examples, some SEM SI's of DU.

[Speaker 2]
Upper part of the monk's robe.

[Speaker 1]
Yeah, upper part of the body, lower part of the body. Unfortunately, a prostitute is called ME TSONG. Who sells her lower part?

Lower part seller. The two great Tantra colleges in Tibet are called GYUD DU and GYUD ME. GYUD means Tantra, DU means higher on a hill, and ME means lower on a hill.

And SEM SI, your monastery is on the lower part of the hill. It doesn't refer to lower inability. Never mentioned in the debate ground.

But DU and ME is often a reference to a two-volume work. We don't say CHA DONG PO. We don't say first part and second part.

We say DU and ME, the upper part and the lower part. So the earlier part is called DU, and the later part is called ME. If you add a B to the DU, it's praise, like talk somebody up.

You see what I mean? OK, cool. SAY DU LA SAP TE, but here it means in the length of a human life.

SAY DU, in the earlier part of your life, you suck by it. And then in the ME part of your life, in the later part of your life, you experience it. That's my example for the first kind, which is?

[Speaker 2]
AUDIENCE MEMBERS INTERJECT DONG CHU, DONG CHU, seen in this life, OK?

[Speaker 1]
You've got to go back to the last paragraph, respectively, right? DONG CHU. So seeing karma, seeing what you see, is defined, the classical example is something that you did earlier in your life and you experienced it later in your life.

And that has to be very powerful to override past karmas, OK? You have to do it really strongly, OK? TA BU DANG BU DANG, SEM DU LA SAP TE LE.

TING MA is very colloquial. It's not a normal word in scripture, but it's related to TENG. Yeah, on top of.

So it means the life on top of this one. OK, but it's very, very like, it's some kind of local dialect. So TENG DU LA SAP TE LE, the karma which you, what?

Collect in this life, the very next life. So Buddhism makes three divisions. The very next life, YONG NGE.

Yeah, that's an example of the second one, which is called, SKYE GNAS YONG RGYUR. Experienced after a rebirth, OK? Experienced during a rebirth.

And then, SEM DU LA SAP TE LE. SKYE GNAS YONG RGYUR, you know SIPA. It means possible.

It means the wheel of life. It's called SIPA KORLO, his subject. But in Abhidharma, SI refers to different states of being.

So KSI means the person at the state of rebirth. Yeah, PARSI is a person between death and rebirth. So when you say KSI here, it means the person in the next life, OK?

NGES PA, PEN CHE, beyond that. Third and beyond. So in Tibetan, it's second and beyond.

But it means third, counting the third birth and beyond. To a zillion, you know, it doesn't matter, OK? That's called what?

[Speaker 2]
Yeah, LEN.

[Speaker 1]
So LEN means, here, LEN can mean two things. And it doesn't mean one thing. Tell me that.

AUDIENCE MEMBER 2, LEN CHE, LEN CHE, LEN CHE. Yeah, it doesn't mean take, because that's L-E-N. It's a synonym.

It's a, what do you call it, homonym. Same sound. But there's two meanings of LEN.

CHI LEN, yeah, give an answer. He's a human dictionary. That's why his name is a word.

LEN means answer, or LEN YI, LEN SUM, LEN SHI, LEP CHUNG. I told you three times, four times. It means times, OK?

Which one is it here? Yeah, times, experienced on another time, OK? CHUNG means number.

What's a famous philosophical school? His school, CHUNG CHEN PO. Sankhya, very famous.

Probably the most famous school of ancient India. And he wrote the book on them.

[Speaker 2]
OK.

[Speaker 1]
His appendix is a separate book on the Sankhya. It really is. It's going to change the whole world of the two people who are in it.

No, there's going to be more.

[Speaker 2]
OK. Seven. All right.

[Speaker 1]
Now he's going to propose another division of karma. Here we go. You've got the plan.

LADER NA. SHEN means butcher. SHEN means moreover.

SHEN.

[Speaker 2]
SHEN. SHEN YANG.

[Speaker 1]
SHEN YANG. LADER NA CHE LA GYI DGON NAS. CHE LA GYI DGON NAS YEN NA.

Nice. PHEN RAB SOGS SUM GYI LAS SUM NYID. SOGS.

SOGS SUM. OK, now this is a little controversial. We've never had this before.

So we've got to deal with this, which is also going to change some of your earlier translation. And by the way, I wanted to, now that I'm remembering, there's a part in your text where I need help with the woodblock. OK?

This part, we need a woodblock. OK? This is unclear.

OK? So you've got to find me a woodblock. You're still trying, right?

Yeah, I'm working on it.

[Speaker 2]
I got the Sarah Monks looking around.

[Speaker 1]
This book was in the, all the copies were in the library when it was bombed. And they were all burned. And someone wrote one out by memory.

And it's a little funky. So we've got to try to find another copy. There's probably something in Tibet.

Maybe in Ganden in Mongolia? Yeah. Unlikely, but possible.

So we have a new project in Mongolia. There's 200,000 books there. There's a chance it's there.

It might very well be in St. Petersburg. So we could check that. Maybe Phil could check that catalog.

OK? But it's very frustrating, because we can't finish. We can't finish the book unless we find it.

Is the Tibetan library a useful resource for this stuff? They're not cooperative. Unfortunately, they're not cooperative.

They're not helpful. They don't have a lot of books. You can try.

I mean, every few generations, they change. Every 10 years, they change their director. But so far, they haven't been helpful.

They haven't been sharing. Some libraries share. Some don't.

They're not sharing. OK? I mean, in the past.

It doesn't hurt to go back. And sometimes, there's a new director. That's what happened in Mongolia.

The government changes. OK. OK.

Oh, sorry. Yeah, so moreover, OK, Xianyang. Le de la che le ke go len yin na.

What's che le? Che le means function. OK, together.

The two words together means function. So unfortunately, we have a lot of lays running around. By function, karma can be divided into pen je, druk je, and dzog je.

Pen je.

[Speaker 2]
Karma, throwing karma.

[Speaker 1]
Yeah, what's the classical example of a penba?

[Speaker 2]
A classical example.

[Speaker 1]
Da pen. Da pen. Yeah, shoot an arrow.

OK, so when you see pen in a discussion of karma, think arrows. Think arrow shot ahead of the army, you know, pen. OK.

There's a pen which means to benefit, but that's a. And no owl. And no owl, yeah.

So pen, throw into the future. Druk. Accomplished.

It means kind of finishing karma. OK, and then dzog means finishing. OK, so I'm just going to read this next sentence with you, and it'll help you see how he divides it.

But it's not a classical division. Normally, the example is what? For this painter, like Michelangelo, he sketches out the rough forms.

Like he decides you're going to be human or animal. And then the assistant painters paint in the colors and the shapes. So those are two kinds of karma.

One throws your birth, your type of birth, your class. And then the other karmas paint in happy, sad, good mother, bad mother, you know, other details. OK, so here we go.

I'm just going to read, OK? Druk chen kyi le de la. So this kind of accomplishing karma, let's call it that for now, OK?

Accomplishing karma can have two variations, OK? So it seems like he's taking druk chen and dividing it into pen chen and dzog chen. So druk is the whole karma doing the whole thing.

And then there's pen chen and dzog chen under it, OK? That's the way he's doing it, OK? So why he divided it into three, I don't know.

Because that makes all karmas druk chen. Yeah, weird. Yeah, it is a little weird.

But maybe there's a point to it. In one argument earlier, he was using this different, OK? So druk chen kyi le de la.

So this, what are we going to call it? Accomplishing. Accomplishing karma, which doesn't mean finishing, OK?

Accomplishes both the painter and the assistants, OK? And he gives some, what do you call it? Variations or scenarios or different possibilities.

There's a word in English. Permutation, yeah. I can never remember this word.

The pen chen can be a gewa, OK? And the dzog chen can be a mi gewa. So what's that mean?

Human rebirth, but you're born in poverty. Yeah, the throwing karma is that you did some good deeds. And then the finishing karma, you did some bad deeds, OK?

And here's the past tense of throw, OK? Thrown by a thrower, which was a good deed. Thrown by a thrower, which was a good deed.

And finished by, and see for the word finish, it doesn't have a past tense separate, because it already ends in S. So finished by a finishing karma, which was non-virtue, OK? So there's no, a lot of times in Tibetan, there's no difference in the spelling of the tenses.

Whereas in Sanskrit, it's 64 different, it's very precise. So pen chen mi gewa pang. So if something, now he's got the opposite.

[Speaker 2]
Something was thrown non-virtuously.

[Speaker 1]
Yeah, bad karma threw it. And a dzog chen gewa. Then he's going to give you a third possibility, OK?

Deni jema dzogpa. Yeah, mixed, j means mixed up. Jema, jema means mixed up.

Maybe. He's going to give examples. Oh, sorry, he doesn't give a very good example.

And I think we may need to correct your, there's somewhere in your text before where it used drub che. And I told you finishing. But for him, it's not.

So we got to go back and look, OK? Now we got, go. You got the plain.

OK. You got to put your tongue up more towards the roof of your mouth.

[Speaker 2]
Shin.

[Speaker 1]
Heavy prenasal. Dzogpa dangpo, ngen droy ten la sak che kyi dewa. Sak, sak che, she che, dzogpa nyi pa, den yin droy mar dzogpa sumpao.

Nice, OK, good. Tsen chi rimpa chin, Nick.

[Speaker 2]
Here are some classical examples respectively.

[Speaker 1]
Good, nice. Den droy ten, dewan droy ten. Now remember, ten can mean basis.

And we're going to have it, he's going to be over basis today. Because we're going to talk about kunshi. So den droy means went to happiness, which means higher rebirth.

Three kinds. Human, half pleasure being, and pleasure being. So that's a den droy ten.

Body and mind of a person in one of the higher realms. So you translate it as body and mind of a person in the higher realms. In this case, ten I like to think of as home base.

It's the body and mind you get to do your stuff from in your next life. It's your home base. Ten la, she che is a difficult word.

It's not s-h-e-s, which means to know. And she che means mostly. She means part, che means big.

She che is an idiom that means mostly. It's just a variation of cha. Yeah, exactly.

So dung yel she che. Yeah, most of your life you're unhappy, either mentally or physically. She che, chupa means you spend your life.

You act out your life. It's the charia in acharya, to do. Yeah, to do.

Car comes from that. Collar comes from that. Time.

Yeah. Okay, stop. She che, chupa, dumbo.

Okay, so you're going to have a nice, you've got a nice rebirth. Your body and mind are human, but you spend most of your life in suffering. Okay, that's the example of the first one, which was the throwing karma was good deeds, and the completing karma was bad deeds.

Now, example for the second one. Ngen du ten la, ngen du means three lower births, which are hell, animal, and ghost. Ngen du ten la, sak che kyi dewa, she che chupa.

But you have a lot of happiness, but it's sak che. Contaminated. Yeah, it's dirty, impure.

And Stanley's text is going to be all about sak che today. Okay. A plush ghost world.

Sak che sa, sak che sa me. Sak che sa tu me chen nam la ma to be du chen nam sak che, khan chur dera la san nam kundu gye pa gyur. Opening lines of his text.

He's going to read you today. Okay. He's been a year and a half.

He gets to start the real text today. Ngen du ten la, sak che kyi dewa. Okay, so you're born in one of the three lower realms, body and mind, ten, okay?

But you're mostly happy, but it's an impure kind of happiness. It's like you're the best hell being around. You're the happiest person getting crushed in the hell.

[Speaker 2]
Are you like a hell guard?

[Speaker 1]
Sometimes they say that, yeah, you get to be a guard in hell. Or it'd be like being a guard in a concentration camp. Like it's still misery, you know?

[Speaker 2]
Prison guards.

[Speaker 1]
Yeah, we saw a lot of prison guards. They get really messed up.

[Speaker 2]
Pretty unhappy guys.

[Speaker 1]
They get really messed up, yeah. We taught a lot in the prisons, and sometimes it was hard to tell the difference between the inmates and the guards. And then, dre ni dre mar chupa.

These two mixed together. You spend your life, these two mixed together. I guess it means happiness and unhappiness, like 50-50.

Okay, you have a mix. A mix, your life goes up and down. Who would that be?

Okay. Okay, we finally reached, in his text, the definition of the second link of the twelve links of the Wheel of Life. If you want to see a Wheel of Life, just for Bob, it's this famous painting.

The Buddha designed it to summarize Buddhism. And he used it, sometimes he used it to teach people he couldn't ever meet. Like he would send the painting as a message to people.

And, okay. Okay, so we finally got the definition of the second link. What's the picture of the second link?

Yeah, making pots, making karma. By the way, most texts on the Wheel of Life, and the most famous one is Vasubandhu from 1700 years ago, which you should translate for dessert. Mostly they spend a lot of time on the first two links.

The first link, they spend half the book. The second link, they spend a quarter of the book. And then they rush through the other ten.

Because it's the first two links that are important. Okay, so we're going to spend some time on the second, we're spending a lot of time on the second link. After that, it's just going to be like, yeah, yeah, and the rest, you know.

Okay, in fact, they call it, and all the rest. They don't call it number three, number four, number five. They call it and all the rest.

Okay, so here's a very difficult definition, technical definition, which is defendable in a debate, okay, of the second link. Okay, go. And you have the plane.

[Speaker 2]
Okay.

[Speaker 1]
Nice. You really should teach these other guys how to pronounce it. Rang nyi means it, meaning fresh karma, okay, it, it, okay, itself.

It's kind of like Seiji's day yesterday. We spent half the class on a single pronoun.

[Speaker 2]
Yeah, yeah.

[Speaker 1]
So rang nyi, it, kun ne long che, is a verb. Yeah, good. What's the noun?

[Speaker 2]
Oh, rang nyi?

[Speaker 1]
No, for that verb here. What's the noun right here? What, what, this is the verb.

[Speaker 2]
Kun ne long che.

[Speaker 1]
Ra karma.

[Speaker 2]
Right. Kun long?

[Speaker 1]
Kun long. Oh.

[Speaker 2]
Yeah, motivation.

[Speaker 1]
Oh, that's what you were saying. So like 80% of the power of an action is your motivation. You wanted to help your mother-in-law.

You bought her a bath mat. It was a good karma. She fell down, broke her head.

Still a good karma, okay. Your motivation was, your kun long was okay. So motivated by, okay, what?

It is motivated by a yen lat dampo, a first link, which is a misunderstanding. Yeah, please say misunderstanding and don't, ignorance is an old translation, and it's more like mukpa or mongpa, you know, okay. So misunderstanding.

Yeah, why? Because it's, it's not a person you don't know. It's a person who hates you.

Yeah, it's an active opposite of a friend. That's how it's described. It's not not knowing, it's misknowing.

Ignorance implies not knowing, but misunderstanding is actively misknowing, and that's where we are. Okay, so it's, now start to, yeah, fresh. What's that adverb meant to exclude?

Good, nice, okay, not memory. It's a fresh, and it's a fresh occurrence, because after all, we're defining fresh karma, as opposed to ripe karma, which is link number 10, okay. So it's compared to a seed, watermelon seed, when you first put it under the ground, that's link number two.

And then link number 10 is just before, just before it gives its sprout. So it's a big difference between those two, right. We're talking about the first one, okay.

Dambo maripasadu kune lang, past tense, motivated, okay. So, okay, you ready? It's a thing which has been freshly motivated by the first link of misunderstanding, which has motivated it.

And you have to say it twice if you're in a debate ground. Oh, I wish you wouldn't ask me that. Would you do it twice in your translation?

Yeah, you have to. There are misunderstandings that don't motivate this particular fresh karma. You have to make it clear that the causal connection, that this fresh karma has been motivated by a misunderstanding, which motivated it.

And we'll get there.

[Speaker 2]
It's coming. Motivated by another misunderstanding.

[Speaker 1]
Something like that, yeah. And so that places the second link with reference to its cause. But now let's place it with reference to what happens after it, okay.

And rang de, its result, in turn, okay, you might add it in your translation, is chendelienlak chunyiki nangtsen du gyurpe, okay. Okay, now this is an idiom, right? I told you about gyurpa, past tense.

[Speaker 2]
Which is?

[Speaker 1]
Which is, okay. Always remember that. And then you'll be really smart, okay.

Nangtsen means a member of a group, nangtsen. Okay, it's not related to name or anything like that. It means a member of a group, okay.

So, which is a member of the yenlak chunyi. 12 links. Good, one of the 12 links, okay, of dependent origination, of dependence, okay.

So it motivates, it in turn triggers the karma, which has been motivated by misunderstanding the world. What's the example with the two husbands in the kitchen? What's the misunderstanding?

Yeah, you come home, your husband yells at you, and... But what's the misunderstanding? Yeah, you think he's yelling at you for no reason, but actually you yelled at your kids last week.

And that's why he's yelling at you. So there's actually two husbands in the kitchen. One is the one you think is there, which was never there, which is the one who's yelling at you for no reason.

And one is the husband that's there because you yelled at your kids last week, okay. And what's the technical name for the first husband's absence? Emptiness, okay.

So all this Buddhist emptiness stuff, all this Buddhism emptiness stuff, it just means there's no husband who ever yelled at you that wasn't your fault. That's emptiness. And that's the use for emptiness, okay.

But if you don't understand that, you will trigger fresh karma, and it will trigger, in turn, a member of the twelve links of dependent origination, okay, which is de du kinnam she. De du kinnam she. So, when you study the Wheel of Life, and we started to get into it in Indonesia and China a little bit, classically, think of sets of three.

One wheel sets off another wheel, sets off another wheel, okay. So it's not like one wheel finishes twelve links, and then the next wheel finishes twelve links. It's not like that.

The first two links of the first wheel trigger the next eight links of the next wheel, and then that triggers the two links of the third wheel. So it's like wheels and wheels, you see. So that's samsara.

That's suffering, okay. That's downward cycles. You know, so the first two links actually trigger the next life, because the third link is your consciousness entering your next life.

You see what I mean? So it's not like one wheel finishes in one lifetime. Classically, it takes three lifetimes for one wheel to finish.

You see? You collect, you misunderstand your husband, you yell at your husband, finished. Next life, it's triggered.

That becomes your consciousness entering the womb in a bad birth, okay. Then you go through your whole life up to link ten, which is triggering your karma. What do you call it?

Arming. Arming your karma, because you don't understand it. And then that triggers another rebirth.

So classically, a wheel of life is three wheels. It's two, eight, and then two. Like this.

[Speaker 2]
One lifetime has three wheels in it. Yeah, one life... Good, good.

Say it again, say it again. One lifetime has parts of three wheels.

[Speaker 1]
Yeah, good. So one life... That's what this means.

That's what deidu means. Deidu means consciousness looked at from the point of view of being a result of the last wheel. Okay, got it?

That's what deidu means. It's a technical term in the study of dependent origination. And it means a wheel, a consciousness in a set of links, but looked at as a result.

Okay? Looked at from the point of view of result. The first two links, can they ever be results?

[Speaker 2]
Yes. Yeah.

[Speaker 1]
Yeah, yeah. You got in the habit of misunderstanding husbands, and then in your next lifetime, you misunderstand husbands again. So every link can be cause and result.

Okay? So what he says is, look at consciousness in the twelve links as a result, then you're talking number three. Because that's the one that has to enter your mom's womb.

Okay? It's a result of the first two. Okay, got it?

Is there any causal consciousness in the twelve links?

[Speaker 2]
Yeah.

[Speaker 1]
Well, it's present in most of the links. You're aware. So during most of the links, there is consciousness present.

You do. When you made the karma, it was chung den, with the movement of your mind. Okay?

You did have consciousness when you yelled at your husband, right? It wasn't the anger, which is what created the karma. But you had awareness of your husband, or you couldn't have yelled at him because you wouldn't be aware of him, because you'd be blacked out.

Okay? That's called consciousness looked at from a causal viewpoint. Okay?

While you were cooking your karma, while you were making your pot, of course you're aware of things. But it's not karma. Karma is a mental function.

But there's a raw awareness going on through all the links. Okay? So he's trying to make it clear.

I ain't talking about your raw awareness that you have all the time. I'm talking about the one that's created by your past karma and enters your mother. Your awareness.

So he makes it clear. Oh, come on. We just started.

je du kyi nam she kyi tendrel Here, tendrel here. Okay, be careful. This tendrel here means link of tendrel.

So sometimes tendrel kyi yen la unfortunately, it's just called tendrel. So they call a link. In this case, the third link is called a tendrel.

Unfortunately, sometimes the word dependent origination can mean link of dependent origination. And they don't want to repeat tendrel kyi yen la. Okay?

Alright, so this tendrel down here in the third line. kye che It triggers. I like trigger for kye che.

This is born with a D which makes it active. It makes it a different verb tense. It's active.

It's transitive. It's doing something. Okay?

So instead of being born, it's borning. I like to say trigger. In the links, it just feels good.

Things are triggering each other. So, what?

[Speaker 2]
Time's up, Ken.

[Speaker 1]
This link which is fresh karma, is going to trigger the consciousness which enters your mother from a result point of view. Okay? Got it?

And we'll go through the definition again next time you're up. Okay? Now, this should have been instrumental because it says which is distinguished by.

Which is distinguished by. Rupture. Okay?

So, what makes this link special? Oh, it triggers the third link and it's caused by the first link. That's what makes this link special.

Okay, got it? Rupture. So, then you've got to say instrumental.

It's distinguished by. So, he's lazy. Somebody's lazy here.

They say he was so old when he wrote this and his eyes were so bad that he used toothpicks to keep his eyes open because they didn't have glasses and that's why books are carved so big because they didn't have glasses. Okay? Rupture.

Riksu nepa I'll talk about next time. It means of that general type and it implies there are exceptions. It's a nasty, nasty addition to any definition because you can't get in trouble.

So, I just said of the general type. Riksu nepe. Now, here's an important one.

It has to be in pure karma. Second link has to be in pure karma. Only sattvic link.

Yen nag nyepa duje kyi ne kyi tseni That's the definition of fresh karma which is the second link. So, we've had lots of definitions already. What was the general definition of pure karma?

Of the two. I'll give you a clue. Of the two.

[Speaker 2]
Good. Yeah.

[Speaker 1]
Deep seeds as opposed to negative emotions.

[Speaker 2]
Yeah.

[Speaker 1]
So, if you do if you have a bad thought which is triggered by ancient bad mental habits as opposed to current anger, desire, jealousy then that's got the weird name of pure karma. Okay. So, somehow it's not your fault.

Ancient seeds from many lifetimes ago. It's still bad karma. Well, it can be good also.

So, anyway, in this case sak che which means it must have been motivated by an act of nyomong. No, by an act of nyomong. And then you get into your text where the two schools start fighting about whether misunderstanding is a negative emotion or not.

Okay. What's the prasangika position? It is a negative emotion.

And that's why arhats are arhats. That's why they defeated the enemy. Okay?

Cool? Alright. So, we do this prayer of Bob afterwards which is may this make the world happy and this represents the world because the Buddhist world has Mount Everest in the middle.

Come on. Ye Wa Di Ge Wo Gun Se Nam Nyen She Tsong Tso Xing Se Nam Nyen She Le Jung Wai Nam Pa Ku Di Dong Pa Shi Send good wishes to