Классика Алмазного огранщика: Нижний Срединный путь — Анализ зависимости, занятие 29

[Speaker 1]
Sasipukhi jukshin me thok trang, hrida vimshin yin de gen pa ri, sange shindhu mikte uvargi, dokon nam dakshin matupakshok, yidam guru rana mandala kanyatayami, sange chedam sakhi choknam la, jang chu bardu dakni katsuchi, dakhi chen yin gyipe sanam ki, dhola penchir sange jubhakshok, sange chedam sakhi choknam la, jang chu bardu dakni katsuchi, dakhi chen yin gyipe sanam ki, dhola penchir sange jubhakshok, sange chedam sakhi choknam la, jang chu bardu dakni katsuchi, dakhi chen yin gyipe sanam ki, dhola penchir sange jubhakshok.

[Speaker 2]
Grabbing the rings should do it.

[Speaker 1]
Okay, let's start. Lenyun. Lenyun, what is that?

Karma and pleasure. Yeah, karma and pleasure. Negative emotions.

[Speaker 2]
Yes. Yeah. Say again?

[Speaker 1]
Give up taking rebirth. Oh, okay. This just means have to give up.

[Speaker 2]
Must give up.

[Speaker 1]
Got to give up. Got to give up. Gyu-gyu and dre-gyu.

[Speaker 2]
Time of cause, time of result.

[Speaker 1]
Okay, yes. First spin at the time of cause, and then second spin at the time of result. Second spin.

Okay. Yeah, that's hot.

[Speaker 2]
How are you doing that?

[Speaker 1]
You're interested?

[Speaker 2]
Yeah, what is that feature? What are you using? We should all be doing that.

[Speaker 1]
Oh, no. I just changed the color to white and then I changed it to black.

[Speaker 2]
Wow, that's a good job. Mmm.

[Speaker 1]
It's easy rather than scrolling up and down. Okay. That's why you're here.

That the good karma will bring us to the rebirth as a pleasure being. Should we stop doing them and why? Don't stop doing them.

No, we keep doing good karma to get us enlightened. Sometimes we think roots are ropes. You know, that's going to become a famous thing, I think.

Roots, yeah. We should probably make a life tool out of it. Probably, yeah.

Willow roots. Willow roots. You know the story.

Explain the story. Oh, there's a big argument about whether it's good to talk about things even if they're not 100% true. And then Gyaltsabje, well, quoting somebody else who made a point, that sometimes...

I think it was Bhavaviveka. Yeah, it was Bhavaviveka. You're right.

And then, so there's a story that somebody is walking and then they look down and they think they see something, it's a snake, and then they feel scared. And somebody who's walking with them looks at it and they're like, oh, don't worry, it's just a rope. And it's not even really...

so then their fear goes away. They're not scared anymore. Like thinking in Tibetan, their fear goes away.

And then it was never even a rope. It was really just a willow root. It was a root of a tree.

But a lie or something that was incorrect dispelled their fear.

[Speaker 2]
Make sense? So even though it wasn't 100% true, it still helped them. So doing good karma can help us, even though it's not the best, highest thing we can do.

[Speaker 1]
Okay, the next one. Let's take a non-returner. He's doing alternating deep meditation, creating a cause that is definitely going to create a rebirth in the pure levels.

He has also earlier in life already collected karma to be born in the great result. Where is this rebirth and why? It's in the great result.

And it's okay that it's in the great result. The result?

[Speaker 2]
No, he goes to the pure realms. I don't know which is which.

[Speaker 1]
No, because he's not shifting karma. It's okay because it's part of the same level. Yeah, pure levels, because both are still part of the same level.

Different rooms in the same house there. The karma which is supposed to project a body and mind into the three lower realms, but it's definitely going to be purified by the four powers. Which one will win?

Four powers. Or we're all sunk. Okay, that's all.

Thank you. That was efficient.

[Speaker 2]
I noticed, by the way, in our homework templates, I just only fixed it. We've all been leaving the header in which refers to some other thing or Starbucks steps.

[Speaker 1]
This one? Yeah, scroll down a little bit. On the second page.

DCI level.

[Speaker 2]
Give that a double click and get rid of that thing.

[Speaker 1]
Oh, there you go. We should just take it away. Take it away.

Take it away. The plane is yours. Okay.

Ba-dum, ba-dum. Is that good? Thank you.

[Speaker 2]
Right?

[Speaker 1]
Okay. Relax and tune in. Thank you.

First I wanted to show you guys this. The idea of your books, publishing, is that Sugeng and Shinten will publish an Asian edition, which we should probably publish outside of China, if we have Chinese in it. So my dream is that they do a Chinese edition and an English edition.

Because Singapore is English-speaking also, so there's a big English-speaking population. And the idea, if I say it correctly, there's a student version, which is maybe paperback, which is cheap for students. There's a normal version, which is hardcover.

And then there's a VIP version, which has gold on the cover and maybe a raw diamond put in the gold. And then those people, our dream is to ask them for a $10,000 a year donation. And they'll get three or four books a year when it's going cranking.

And then it will help support you. Right now all your eggs are in one basket. And I think you've got to think of ways to fund yourselves.

If Mr. Wu, you know, many things can happen to an impermanent human being. So I would really try to get going on that. You have your first book ready.

It's available. The Chinese team is translating it into modern Chinese. I think they finished the title.

Just kidding. And then Diamond Cutter Press, which was in New Jersey, is now being turned over to Jigme and Katie and myself. And it will be here in Sedona.

The lawyers are working on the paperwork. The founder of it has very kindly offered to give it to us for free. He's getting older, and I think it would be nice to have a younger team on it.

So they can start publishing it. Normally when you publish English, you publish America, Britain, and Australia. So I'm thinking that team, and Canada.

So that team could cover those territories. And then that team could cover the rest of the world. The Europeans can take either one.

And then when we start publishing foreign languages, like we have Blumenau in Germany as our publisher. And then Assity in Moscow. And in Spain it's Isidogordi.

And so we have... Is it Kirno? That's Argentina.

But anyway, we have different publishers. And then just to remind you, the deal between us is if you want to publish your book separately, you're welcome to. You have the copyright.

You can publish your book on your own somewhere. If you change a single word, you have to put a prominent notice in the introduction. It's not the one that I worked on.

So anyway, Sugeng and Shintan worked on some possible cover choices. I think you're going to have to have an Asian look and a Western look. Like in Singapore, when they published The Karma of Love, they put an ocean in the background and they just put two people's hands.

And I didn't like it. And they didn't ask me. And it sold like crazy.

So I think every country has its own cover thing. We can't... An American doesn't know what's going to sell in Singapore.

So I think you have to... The Chinese speakers have to help decide whether you want this look or what look you want. But please decide quickly.

And you're going to be stuck with it for the rest of your life. Okay. No, really.

So be wise. And think about it carefully. Here's another option.

Both. There'll be an English-Asian edition and there'll be a Chinese-Asian edition. Well, I suggest you guys meet and decide.

This is something I don't have to do. I'm not going to be stuck with it for 30 years. You are.

But I'm just saying, think carefully what you want. And make it timeless. Make it something that's not going to get old.

When I think of this series, it's because my mom bought the great book series in English, which was very famous when Phil and I were kids, which is a long time ago. And this is what it looked like. And this is in my head as a serious series.

Because I grew up with this. It's still in my mom's house. It's still in Edie's house.

And I still treat it with reverence. When I see it, I'm like, here's all the wisdom of the West. They chose the greatest books from the Greeks, the French, the Germans, even some Americans.

Do you want to have one cover? Like, when you started out with the first two books you did, you had a unified kind of a cover. Exactly.

I think it has to be unified. I think it has to look like a set. Because we also...

I'll tell you something about the Kangyur and the Tengyur. There's no books left from those days which were not included in the Kangyur and Tengyur. There's no other books that survived.

By putting them in a set and saying you have to reproduce the set, they all survived. 4,600 books survived because they were printed together and because they were considered a set. So I strongly encourage you to choose this cover and stick to it for the next 30 years.

Let me finish. This is what I grew up with. This is the author's name, Adam Smith, Newton, Pascal, Darwin, Marx, Tolstoy, Dostoevsky, Freud.

Then it's got a number of the series so the people know if they're missing one. They know they should go buy it. And then here is the series name, the great books.

That's an option. Here's the same series reprinted nowadays. And they just changed it a little.

By the way, notice here. This thing here is a coat of arms. And it gives...

every university in the West has a coat of arms. So it gives you a feeling of this is scholarly. This is serious.

So I don't know if you want to make... Maybe there's going to be a diamond on it or something. I don't know.

But maybe it should suggest scholarly. To an American or a British person, this sends a message of scholarly. They don't put this on bestselling books.

They put this on books that are meant to stay on the shelf and never be opened. I don't think my mom has opened those books in 50 years. But it sends you a message.

I like that they changed the colors. It's a little more interesting than if they had made them all the same color. But I'm just saying this is what I had in mind.

This is the junchi I had in mind when I said a series of great books. You could call it the great books of Asia. I don't know.

And then here they replaced the coat of arms with some little special thing. But it looks scholarly. So those are the elements to me that you could have on it.

You have the title. They did it by author. And they put a lot of Shakespeare in the Shakespeare volume.

They put several books by Shakespeare. And they made the print very tiny. So I don't think I would do that.

I think I would publish the books separately. Because you can't put all of Tsongkhapa in one volume. And it's weird to say Tsongkhapa Volume 1, Tsongkhapa Volume 2.

So I wouldn't do it by author. I wouldn't do it by author. I would do it by work.

And we define the 108 works that you can put in there. We'll probably have more because we'll keep thinking of another book we'd like to do. Now please.

[Speaker 2]
I didn't catch that. So you were saying you don't want to have... It looks like they have one color for each author.

[Speaker 1]
They seem to have, yeah.

[Speaker 2]
I think that would help them sort it out in their mind.

[Speaker 1]
I'm totally open to that. But what I want you guys to do is do it on your own time. Meet together, Skype together, whatever.

And get the books out. Because really you're stuck with it. I don't care.

Right now they're just all messed up. And there's a few contracts we have to negotiate. I'd like to put some of my better books in it, like Diamond Cutter and things like that.

Or some of the coursework. But that's going to take a lot of cleaning up and work. Anyway.

And these are a nice set.

[Speaker 2]
But nobody ever reads it.

[Speaker 1]
Right. Well, no. The thing is, there's a lot of Chinese people I know who have this set.

And they keep it in their house. And I've never seen anyone read it. But people like to have it in their house.

If you can have the Kangyur in your house. The Kangyur existed in New Jersey, right? The only set in the Western Hemisphere was at the temple in New Jersey.

No one ever opened it. But it's like a blessing to have the whole thing. And then maybe somebody, if it's there, maybe their child will open it the way I did my mom's.

So anyway, those are ideas. I'd rather you guys work on it and decide. Because you're the ones who are going to be stuck with it.

If it were me, I would put a diamond here in a gold setting. Attached to the book. Because then it can still slide in.

It's on the spine. And it's strongly held in. There's a tradition of tearing jewels off of statues and stuff by explorers.

And then the guy goes to hell for a thousand years. Jewel hell. Okay, cool?

[Speaker 2]
Probably also in this day and age, we should give very serious consideration to the digital editions.

[Speaker 1]
Oh, I'm very much up for a digital edition. We're an older generation. To us, a set of books is normal.

But I think your generation or younger, a set of books is going to be passé. So I strongly agree. And with nice tools.

What they do nowadays with e-books is very poor. This is a science fiction book. Okay?

But these, they're not done well. They look ugly. The Kindle books look ugly.

They often have misspellings in them. Somehow the standard dropped drastically when they went electronic. They don't have nice layout.

The tools are primitive. And everybody owns one. Especially people like my mom.

They can't read a paper book. Their eyes are not good enough to read a paper book, no matter how many glasses they put on. So backlit, font changeable.

[Speaker 2]
Right, exactly.

[Speaker 1]
It's going to be almost, yeah. It's like, why did they make the Kangyur so big? They didn't have glasses.

They didn't have glasses. The letters are this big. So anyone could read it.

In a way, the electronic edition is like the big Kangyur. Is it cold? Are you guys okay?

Andrea, you're not cold? If you feel cold, let me know. Okay.

[Speaker 2]
So I strongly suggest that when you have meetings about this, that you include me and Katie. Because otherwise you're going to have input on the Asian edition, but not the American edition.

[Speaker 1]
By the way, I wouldn't call it American edition. I would call it Western edition.

[Speaker 2]
English language edition.

[Speaker 1]
Western English edition. Okay. Okay.

And then you're going to have to decide who handles the other languages. And you want it to be consistent.

[Speaker 2]
Well, do you want Katie to handle the translations as she does all the other languages?

[Speaker 1]
Yeah, yeah. That's fine. Okay.

I think we should have a board, you know, who... An editorial board or something. Who watches the thing.

Who watches it. Yeah. Okay.

Okay, so let's get to the actual books. I'd rather you guys handle all that, because I also want you to be happy with it, because you have to live with it. And it's your baby.

It's your life's work. I have other stuff I'm doing. But, you know, it's your thing.

So it should be something you're proud of. It should be something that you have consensus on. You know.

Okay. All right. Mr. Sungam. Oh, wait. This is Mr. Nick. That stupid guy.

Yeah. He takes up all my car time.

[Speaker 2]
It's not me. It's Joseph J.

[Speaker 1]
Here, right? Yes. We had that one.

Here, right? Yes. Okay.

Here we go. Sungam has reached the third link. Yay.

Yay. Good. Okay, I'll just tell you the punchline to this one.

Tendrel, pratityasamutpada, it means the dependent origination, or we're trying to call it dependence now, the whole twelve links. It means that. But, if you think about it, this is a tendrel.

You see, it's an example of something which comes about through dependence on its causes, which is the rough meaning of tendrel. Okay? So you can call this a tendrel.

It's not a tendrel ki yenlak. It's not one of the twelve links, but it is a tendrel. Even space, according to the...

Lower middle way and above. You can say lower middle way, is a tendrel, because it depends on its parts. Something which came about through dependence.

So you can say it's a tendrel. It's a tendrel. So that's the punchline to this one.

Because what this says is, if it's the tendrel of awareness, then it must be the link of the tendrel of awareness. That's the other guy.

[Speaker 2]
Got it?

[Speaker 1]
If it's awareness arising in dependence, then it must be the link of awareness arising in dependence. Got it? Khyapa or not?

Not a khyapa, okay? He says khyap. Serna.

If you say that, okay? So he just added the word link to the second part. If it's a...

Okay, I'm not going to say it again, because it's too hard to think. Now here comes our counterexample, and that means that the Tao is going up or down? Down.

He's our Tao expert. Okay, go. Sangye pakpe...

Pak. This is... Now this one is an English P.

Okay? Park. Sangye pakpe mikthi nampa shepa chetan dertao...

Whoa, whoa, whoa. You're going up or down? Dertao.

Dertao. Dertao. Dertao dey chetan.

Namsah kittok... Kittu... Drup...

Tut... Drup... Tut...

Drup... Not an English D. Not an English D.

Drup. Tut drup. Nbe chet.

Nbe chet. Sangye pakpe nikhi nampa shepa chetan. Aries who are Buddhas...

Good. Their... Their eye...

Their eye consciousness. Yeah, their awareness of what they see might be a nice way to translate it. It's not really that they're aware of their eye.

You see what I mean? It's that they're aware of what they see. OK?

Miki Nama Shepa Chö Chö. That how? Are you telling me it's a link?

Yeah, good. It's the link of awareness? Well, why?

Because it's a Tudrup of awareness. And Tudrup is the short definition of tundra, tundedrupa.

[Speaker 2]
What's it mean?

[Speaker 1]
That which exists through dependence. Yeah, comes about through reliance, rather than dependence. Just use a slightly more scholarly word for dependence, and you've covered it.

That which comes about through reliance. It's related to the word look to, meaning I rely on my mom. You see, I look to my mom.

You see what I mean? Look to in the sense of rely. OK.

Tudrup in Vedic, so that's pretty much the definition of tundra, is tundedrupa. That which exists through reliance. Yeah, on another thing.

OK, got it? So it is a tundra. So are you saying it's the link of tundra?

OK, it is a dependence. Is it the link of dependence? Because you said all dependence has had to be the link of dependence.

OK? And then the counterexample, Sangye Parkvin, visual awareness. Why is that a good counterexample?

[Speaker 2]
Because he doesn't have links.

[Speaker 1]
It can't be a link. Yeah, everything in the link is samsara. Every link is samsara.

[Speaker 2]
It's numbersheva.

[Speaker 1]
OK, yeah. OK, good. So the other guy said, duh, to the Tao.

What's it mean? He said, duh.

[Speaker 2]
Yeah, but it's a link.

[Speaker 1]
Yeah, it's a link. The awareness of colors and shapes of a Buddha is a link of consciousness, is a link of awareness. Duh-nuh?

[Speaker 2]
Can't say duh, man.

[Speaker 1]
Then please go ahead. Duh-nuh. Duh-nuh.

Duh-nuh. Duh-nuh. Duh-nuh.

Duk-den-yim-pa-tao. Duk-den-yim-pa-tao. Wait, are you going up or down?

Up.

[Speaker 2]
Down.

[Speaker 1]
Down. Sarcastic. Down.

Sarcastic. the Buddha took Danny about how do you do p2p2b2 okay so if you agree that it's a link then it's yeah good which never forget means good truth is suffering is not a statement truth is suffering is not all things are suffering that's not the truth of suffering. This is the truth of suffering, because it's going to run out.

Okay.

[Speaker 2]
Because that's what you believe?

[Speaker 1]
Durbe, because you agreed that the visual awareness of an Arya who was a Buddha is a link. You agreed. You said it's a link.

Well, then it must be the truth of suffering. Which, what's the Kyaba that you can derive from these two exchanges?

[Speaker 2]
If something is a link, and in particular the twelfth link, then it must be the truth of suffering.

[Speaker 1]
Okay. If something is any of the links, it's the truth of suffering. Okay.

Got it? Yep. Okay.

So then, he du, he wrongly du where? Where? Where?

What did he say du to? To the fact that it's suffering. It's an Arya Buddha, because it's a, you're conscious of an Arya Buddha, then it's suffering.

Normally go to the last tell.

[Speaker 2]
Yeah, and now he's saying, yeah, it's the truth of suffering.

[Speaker 1]
Good. Yeah. Yeah, I agree.

It's the truth of suffering. What? The visual awareness of a Buddha.

Yeah, it's the truth of suffering. Yeah. Du mi nu te.

Come on, you can't agree to that. Because the example is what I said it was.

[Speaker 2]
Meaning a Buddha.

[Speaker 1]
Meaning a Buddha. So that's kind of a weak argument, but it's legal.

[Speaker 2]
It's legal.

[Speaker 1]
It's a Buddha. I mean, if you change the intonation, it's a legal reason. If you don't change the intonation, it's not a legal reason.

Okay, chu chen du yinpay, chu. Okay. Then you can see him, like, walking away like a gun.

Slinger. Slinger, and he's like, ah, I don't need to mess with you. Bring me another guy.

Bring me another one. Bring me another one. When you see ka chik, it means kind of a disgusted, like, you go away.

Bring me a real man. Okay. Go.

Who, you got to play.

[Speaker 2]
Sit up straighter. That's good, I got nothing else.

[Speaker 1]
If you can't, if you can't criticize his pronunciation, criticize something else. Okay. Ka chen du de du ki nam she kyi ten de yin.

You can translate that. If something is, de du. De bu du.

As opposed to, as opposed to gyu du. Opposite of gyu du. Your vocabulary word.

Yeah, yeah, of the result. So cycle, cycle, cycle, right? Second cycle, third cycle.

Let's consider, let's consider. The lu ma ten, the neutral. Yeah, lu ma ten yinpe kyang.

It must be neutral, karmically neutral. It cannot be a good deed, good karma. It cannot be a bad karma.

As a result, looked at as a result. In general, could you say that, if an awareness is a result, it has to be neutral. You see, it's coming out of a karma.

It's a result of a karma. Generally, our results of karma, good karma and bad karma. I think you're trying to say no, but it's a huge problem.

It is a huge problem. I mean, in the Abhidharma system, I think they would say they're lu ma ten. Then they can become virtuous or non-virtuous by association.

But in and of themselves, they are neutral. Well, it's kind of mind only, right? Didn't we say bhagyaks are neutral, and then you put sandalwood or garlic on them?

Anyway, we're looking for our counterexample, which is... Yeah, it is awareness, which is of a result, period. But it's not neutral.

We're looking for one which is karmically active or karmically charged, meaning good karma or bad karma. So what's our... Here's our counterexample.

This is an English T. Second columns with the Hs are all English Ts. Wait, did you go down or up?

I couldn't tell. It's going up, actually. It's us.

It's us talking. Yeah, you can't say that all resulting awarenesses are karmically neutral. That must be wrong.

That must be wrong. Why? What's that say?

What's that say? What does shitun mean?

[Speaker 2]
Come on! Ow!

[Speaker 1]
Ow! One thing which is both. Just, yeah.

Or you can say common locus if you want to translate like some other people. We're trying to make something people can read. Actually, I don't care if they read it, but they have to buy it.

Okay, shitun. Ah, shitun. Okay, one thing which is both.

What two things? What two things is it? What's the that?

[Speaker 2]
Te du gyi nam she.

[Speaker 1]
Te du gyi nam she. Awareness of the period of the result. It's technically.

There does exist a virtuous state of mind which is also a resulting consciousness. Okay, got it? Now, we want to kind of know what that is.

And in answering here, Ketub Tenpa Dargye gives us one of the most important verses in all of Buddhism. Okay? So you are honored to have it in your text.

Okay, here we go. Yeah, anybody want to take a shot? I'll give you a clue.

The shindu is an idiom meaning in the act of, present participle. While drinking the orange juice, I was teaching the class. Orange juice drinking shindu, I taught the class.

Okay, this shindu doesn't mean similar to. It means while I was in the act of. What's yangsi?

Yeah, rebirth.

[Speaker 2]
Rebirth.

[Speaker 1]
Re, yang, si, birth. Okay, rebirth. Yangsi do.

Ket. To be born into a future life. Yuh.

So what's it say?

[Speaker 2]
You can be born into a future life with a virtuous mind.

[Speaker 1]
Yeah, while in a virtuous state of mind, you can go through bardo, you can be reborn. Okay, while in a virtuous state of mind. Why is that relevant to the third link?

Because that's when you're being born.

[Speaker 2]
Nice, nice.

[Speaker 1]
Okay, got it? Nice answer. It's relevant to the third link because that's the monkey entering the mom's womb.

Or the mother's egg, or whatever. Yeah, or the miracle lotus. Okay, the four choices, right?

From the diamond cutter. All right, so it's possible to be born. So that must be the third link, right?

And you're in a good mood. You just had a coffee just before you died. Ben Kramer made it.

He let you put milk in it. Now, we're going to prove that you can go into a rebirth in a virtuous state of mind. What's our proof?

Here's another sentence. . .

. Yeah. .

. . Say chi po.

They normally come together, chi po. I mean, they can come together. Yeah, death and moving.

[Speaker 2]
Death and transitioning.

[Speaker 1]
So really, there's three steps here.

[Speaker 2]
Chi, po, yang si.

[Speaker 1]
Chi, po, yang si. Okay, chi, die in your last life. Po, start moving.

Start transpoa. And then yang si, rebirth. Okay, got it?

And that he used to prove the last one. You see what I mean? There is a, you can enter your mom's womb in a good state of mind, because you can die and move on in a good state of mind.

So he's assuming, I guess, that you maintain the good state of mind. Probably the bardo. He puts out an offering for the bardo, which is a coffee.

He retains the virtuous state of mind. Got it? Now comes this incredibly important verse.

Okay? And you're lucky to get it. You must be a nice person.

Thank you. Yeah, it's the Buddha's birthday. Today's the Buddha's birthday.

This is Christmas, Buddha's Christmas. We should have cookies. We should be able to eat anything we want today.

You guys convince Veronica. Veronica's coming later. Please try to be intelligent.

Okay. Leki korwa ji kangtang.

[Speaker 2]
Kangtang. Nyewa kangtang.

[Speaker 1]
Nice, kangtang. I like your kangtang.

[Speaker 2]
Kompa kang.

[Speaker 1]
Good, you got it. Yeah. Where did all those K's come from?

Yeah, this is not the four flowers. Sorry, I made a mistake. This is the four priorities.

So, DCI has four, we call four by four. Which is four important sets of four. Tell me some of them.

[Speaker 2]
The four steps to a karma path.

[Speaker 1]
The four powers to clean up bad karma. The four flowers which explains how karma opens. And the four laws of karma.

And then later, a couple of years later, we added a fifth one. Which was a famous verse about which karma will ripen first. Okay, which karma will ripen first.

And this is the verse. Very, very famous. Okay.

And I always get confused when I teach it, so you got to help me. I believe you have to go backwards. If I remember correctly.

So, let's go backwards. Okay. Nga ma nga ma.

Nga min means will ripen. Gyur, future tense. Will ripen.

Nga ma nga ma. Whichever one you did first, will ripen first. So, this is a discussion of how long do I have to wait to get my money if I help someone else make money?

How long do I have to wait to find my partner if I visit a lonely person? How long do I have to wait to lose weight if I help a sick person? How long do I have to wait to be happy if I help a depressed person?

And how long do I have to wait for the whole world to be beautiful if I try to be a good example and change the world? If I try to do a Bodhisattva attitude, those are our Maslow priorities. And we catch people by starting with financial independence.

But it's just a hook. And it works. Three thousand people come.

You hold a Dharma class, you'd be lucky to get eight. So you just disguise a business seminar as a... Disguise a Dharma class as a business seminar.

Okay. Alright. Ngam ngam na min gyur.

Okay? We don't tell the people downstairs this. Okay?

Okay. So, there are four factors in deciding which karma will ripen first. The first factor is, which did you do first?

First in, first out. I like to say that when I teach in the DCI because people know accounting. Some people know accounting.

Especially business people. I'm sorry. I'm sorry.

I cancel that. Ngam ngam means, I'm going to give you some list and each earlier one ripens first. No, it's the opposite.

No, it's first. If not for that, then this. If not for this, then that.

Alright, alright. You want to go that way?

[Speaker 2]
That's how you talk. Okay.

[Speaker 1]
It confuses me. Then we can go to the beginning.

[Speaker 2]
We do.

[Speaker 1]
Okay, sorry. This ngam ngam na doesn't mean which one you did first. It means earlier in my list.

This ngam ngam na means each earlier one in the list. Okay? So, let's try it that way and see if it fits.

Okay? Le kyi korwar. In the cycle of karma, in the cycle of karma, whichever one was chi ripens first.

How's that? Yeah. So, karma for killing is going to ripen before karma for lying.

Normally. Got it? Which one is chi?

Chi means heavy. Yang means light. How do you say weight?

Yeah, you just combine two words. How do you say length? Ring tung.

Ring tung. So, to get, what do you call that? Measurements.

You add the two words. Okay. So, generally, whichever one is more serious will ripen first.

But if they are equal, if it's two lying that you did, okay, then ngewa, quick, whichever one is close. Yeah, and this you have to go to a commentary. The close doesn't make any sense.

And it means, just before major transitions in your life, certain karmas take over. And it doesn't matter what else you got in the bag. So, if you're about to see emptiness directly, or you're about to die, certain karmas take over.

And it doesn't matter which one was heavier. If you lie just before you die, that one will ripen first, even though it's not as serious as a killing you did when you were 25. The guy who saw an elephant right before he died.

Yeah, and he said, that was cute, and then he became an elephant. Okay, so, that's a justification for being careful when a person's dying, and not getting them excited, and not crying loudly, and stuff like that. Like, trying to get them to think of virtuous things.

Okay? Alright, so that ngewa, you need a commentary. Komba.

Habituated to. Nice. It's not...

Komba. Meditation. Yeah, there's a kom, which means to step on.

Oh, right.

[Speaker 2]
We had it...

[Speaker 1]
In Seiji's text.

[Speaker 2]
No.

[Speaker 1]
Father was about to step on him. We had it in Dr. Wu's text. Oh, that's right.

[Speaker 2]
Yeah, yeah, yeah.

[Speaker 1]
Yeah, he had komba on his mom's head.

[Speaker 2]
Close, yeah.

[Speaker 1]
Yeah, he had komba. I like to say close. Okay?

So, meaning, if you do it habitually, over and over, if you lie over and over, and you kill somebody once, the lying karma will ripen first. Okay? So, that's a...

By the way, all things equal, right? So, when you teach this, you have to say, if two karmas were equally serious, okay, then the one which is closer to your death will ripen first. And, if they're both close to your death, then the one you did throughout your life will ripen first, which is a justification for being a nice person through your whole life.

Okay? And, if all three are equal, equal severity of the karma, both done at the same time relative to your death, both done habitually over the length of your life, then we go to which one was done first. LUN CHE.

Okay? Which one was committed earlier. LUN CHE.

GANG YIN. DE LAS NI, SNGA MA SNGA MA LAS MIN GYUR, each one will ripen earlier. Okay?

Each one will ripen before. Now, amazing, amazing that he got it into his text. Why did he use it as a reason for?

It's a lung gi duk che. It's a scriptural proof. What was he trying to prove?

Yeah, that you can enter the womb in a virtuous state of mind, because you can die in a virtuous state of mind. Okay? And then he said, so what we learn from him is that in the monastic tradition, especially of Sera Mei, this must have been considered a verse which especially related to how you're going to reborn.

You see? How the throwing karma, as opposed to the finishing karma. So for him, this verse is what came into his mind when he was trying to talk about going into your mom's womb.

Which makes sense, especially given the second one. Whichever is close. Then I've made it sort of a, what do you call it?

Hobby, to try to find this verse, in the scriptures. And I've got two leads so far. A lot of lamas, and I believe that in the tengyur, they attributed to dzudrel du do trangpa.

So I went and got you some footnote material. Free footnote. Okay, you can pay me later.

It cost you a coffee. He gave me some nice, was it Raja, Maharaja coffee? I'll get it in Bali.

What's that mean, dzudrel du do trangpa? The commentary on the Abhidharmakosha. Yeah.

In the commentary of the Abhidharmakosha, somebody trunged a dog. Somebody interpreted a sutra? Oh yeah, you would think that.

This means to quote. To cite. It means to cite.

To quote a source. Okay, so unfortunately, in all the tengyur, they just say, from a certain sutra. And they don't give anything.

And it's not in the kangyur. That I can find. I mean, you might try some weird proximity searches.

Now you've got, as of yesterday, proximity but not. Thank you, Ted. No, it's going to save you so much time on this kind of search.

To find an obscure, but extremely important quotation. I would say one of the five most important quotations. So, you know, we haven't nailed it down yet, but the but not is going to help us.

Don't say but not to a waiter. Okay, he won't know what you're talking about. No, he's got a new search program.

It's this but not that. This near that, but not that. By the way, we are honored today to have someone who's worked very hard for ACIP in our database, helping Phil with a huge database.

That will be a different search program, which you can specify, you know, give me the way Tsongkhapa used this word before he was 30 years old. When he was in East Tibet. You see?

And while his mom was still alive. No, seriously, you'll be able to make a search like that because of Joel Crawford. So I like that.

Thank you. And then Ted's going to link that into his program. Okay.

I don't know programming, but I know how to give people headaches. Okay. Okay, so that's one option.

You know, he says, by the way, this is a great scholar just after Tsongkhapa. A very devoted to Tsongkhapa's memory. But also appears, yay, in the danger, in the gyu.

Yeah, in the Tantra section. Okay. And the book is by Atisha.

And it's called korwa le yi ngeban jungwa chepe she jawe lu. Here's the lu that they made the mistake, in Allison's text, it was supposed to be la, and they said lu. It means song, right?

It means song. A song of how to get sad about samsara. Yi ngeban jungwa means to get sad.

Please don't say mental renunciation or something. It means, and it's not disgust. It's not that it's distasteful.

It's that it makes you sad. Okay, so you can say a song of the sadness of the world. You found another one?

Oh, it's in the Abhidharmakosha. But in there, it says ji kye du. It says, he's quoting it, yeah.

He's quoting it, but he doesn't Yeah, he says as they say. Wait, are you sure that's the Abhidharmakosha? Go to the top.

[Speaker 2]
Sometimes they mess up.

[Speaker 1]
Function left. That's not the Abhidharmakosha. This is a mistake.

And it's a bitch. Excuse me. No, somebody put the wrong title on the text.

And you think I found it in the Abhidharmakosha, but you didn't. You found it in the commentary. So you have an old database.

We fixed it.

[Speaker 2]
Okay.

[Speaker 1]
Somebody put all the wrong titles on the books, which is a little inconvenient.

[Speaker 2]
How about Karmadyabhanga?

[Speaker 1]
Really? Karmadyabhanga. Well, that's exciting.

It's kind of exciting.

[Speaker 2]
That should...

[Speaker 1]
That's not our Karmadyabhanga. That's in the Tangyur in the Middle Way School, so be careful. Go to the top.

[Speaker 2]
It's a book called Karmadyabhanga in the Tangyur? Yeah.

[Speaker 1]
There's another Karmadyabhanga in the Tangyur, but it's in there. Maybe we can quote that.

[Speaker 2]
Maybe we can say that. You guys dig around. Find the best one you can.

[Speaker 1]
Okay. Find a cool one. The traditional one is the one quoted in the commentary on the Abhidharmakosha.

But... And there's several Tibetan authors who say I couldn't find a better source than than the Abhidharmakosha commentary saying from a sutra. From a sutra.

[Speaker 2]
Okay.

[Speaker 1]
But it's possible when you have a quotation like this that it's paraphrasing the Buddha. And that it's not a poem. So oftentimes oftentimes not often, but there do exist cases where people make a verse out of prose from a sutra so that the students can remember it easier.

So then you need proximity searches and but not searches. And you have to spend some time. Yeah, you have to look.

What's the two rarest words you would use? Probably chi. Good.

Very good. Yeah. Very good.

Heavy. Heavy, yeah. Give me another one.

[Speaker 2]
Maybe kom. Yeah, kom spelled this way. Okay.

They're all common words.

[Speaker 1]
Because, yeah, everything else is a common word. Okay. And then go through the kangyur.

And there's a decent chance it was a talk the Buddha gave. And he talked about how these... And then if you don't find it searching three lines apart, go to five.

Then go to ten. Each time you increase the number, it takes much longer. The search time takes much longer.

[Speaker 2]
Okay?

[Speaker 1]
So you might be able to find it.

[Speaker 2]
Can I ask Ted a question while we're on this topic? Have you determined what the number of lines means in your algorithm?

[Speaker 1]
Oh, yeah.

[Speaker 2]
I had asked you that earlier. You said you didn't know if it was like a stanza or a paragraph marker or a line. Oh, so the number of lines is the number of carriage returns or the number of new lines.

[Speaker 1]
So, for example, in that example, if you were to look for lei within four lines of kyur, then it should find it.

[Speaker 2]
So if there's no carriage returns, which is the way it appears in the ACIP database, it would be within the same line, right?

[Speaker 1]
No, the ACIP database has carriage returns.

[Speaker 2]
No, if you go down or up...

[Speaker 1]
No, carriage returns between every carved line.

[Speaker 2]
Yeah, there are carriage returns all throughout it.

[Speaker 1]
Yeah, well, these are already... Yeah, all normal ACIP... All normal ACIP data has two carriage returns between every carved line.

All the data. Unless it's a book or... Two between pages and one for a line?

No, every carved line has a space between it. If you look at the results of the GoPro search, each one of these is a carved line. And we didn't put a huge...

We didn't put a huge page without spaces on it. Why?

[Speaker 2]
Because it's disastrous to look at.

[Speaker 1]
So we can compare to scans. I believe that's the UPA line. This is one line.

Okay, the way GoPro is treating that, unless it's just... I think the way GoPro is treating that is going to treat that paragraph as four lines.

[Speaker 2]
Oh, really? Oh, okay. These are soft returns.

No, I...

[Speaker 1]
They're soft returns. These are soft returns. Maybe it just happens automatically.

Yeah, if you squeeze the box, it'll change. That's not a return. If it's a soft return, it doesn't...

These are all soft returns. So it's counting hard returns. Great, thanks.

And by the way, just to brag about our system, which I enjoy doing, we retain the original lines. Hello? We retain the original lines.

Why? Yeah, if you have a question about a spelling, you don't have to look at every syllable on a whole page. You know it's in the third line.

Okay, got it? It's also really hard to read a whole page without any paragraph break. It's really difficult to read it, okay?

So those are two reasons. You say line, is this line or this whole thing as one line? The material between the two spaces is a single carved line in a block.

So this whole thing is one line? In the block, yeah, in the block. Yeah, we can't show it here because it would be too long.

So these are soft returns. If you squish the box, it's going to soft return somewhere else.

[Speaker 2]
We could show that because the new version has font control. So you can change...

[Speaker 1]
The new version of text, is that it?

[Speaker 2]
The new version of Gopher. Oh. It is under...

[Speaker 1]
It's under the Gopher menu.

[Speaker 2]
Yeah, Gopher, the main Gopher menu. Display font, which... There it is.

[Speaker 1]
Okay. Okay. So I'll speak...

Thank you.