Классика Алмазного огранщика: Нижний Срединный путь — Анализ зависимости, занятие 32

[Speaker 1]
I'd like to welcome from Vancouver, Canada, one of our teachers who has been teaching there for many years, and an old Dalai Lama student, which is Yvonne Jacques. And she's observing you. Can you see the screen up there, Yvonne?

She's helped us in Japan. Your grandmother was? Your mother was Japanese.

My mother's half Japanese.

[Speaker 2]
Oh, boy. You have a lot of stuff going on in your life. Oh, man.

[Speaker 1]
I have no idea.

[Speaker 2]
Your book's hard.

[Speaker 1]
Harder. Okay, let's start with the Tibetan words. Oh, no, let's start with the questions.

[Speaker 2]
Okay.

[Speaker 1]
Is this picking up?

[Speaker 2]
All right.

[Speaker 1]
Okay, there is no definition of this link number four, name and form, which can exist. There is no such thing in the universe of something which is born. It is always the case that once you are one, you cannot be the other.

Therefore, can the name John Doe not be considered as form, and why?

[Speaker 2]
It can be. It can also not be.

[Speaker 1]
It can also not be.

[Speaker 2]
Yeah, great, I'm on his side.

[Speaker 1]
It is physical, it is sound. Therefore, John Doe can be both name and form, provided it is not inside the will. Not link of the will.

[Speaker 2]
Not as a link. Yeah, outside of the will seems to mean John Doe had a very good helper. It is not just a link of the will.

[Speaker 1]
Okay, the next one. Which of the link in the will of life is not in pure ripening?

[Speaker 2]
Oh boy.

[Speaker 1]
This is our question.

[Speaker 2]
Is it?

[Speaker 1]
Of course, that is what you said yesterday. The definition of the will of life. All links in the will are in pure ripening.

Why can't we use an example of Buddha's body's part for the link in the will?

[Speaker 2]
Yes, because unlike John Doe.

[Speaker 1]
Because Buddha is already standing outside the will.

[Speaker 2]
Pointing his black hair like a beast's butt. That's right.

[Speaker 1]
Pumantarana. Uttarapumantarana. Pumantarana.

[Speaker 2]
Not.

[Speaker 1]
Not. Not. I said it is synonym for an existing thing.

To exist. To exist. I like that little thing you do.

[Speaker 2]
That is pretty cool, right? Because it was such a long relationship, according, or relative to?

[Speaker 1]
Relative to, with regards to. Nice, nice, nice. Ma Tuk Kong.

Ma Tuk Kong. Not as above? In disagreement with what we just said?

That makes sense. Before it comes. It has not happened yet.

Ma Tuk Kong.

[Speaker 2]
How does Kong work then? What is Kong doing?

[Speaker 1]
Easy to, I'm sorry, to... Above, or before. Before.

Before. Before. No, not as above.

[Speaker 2]
How about Kong?

[Speaker 1]
Tuk Selah? Easily clarified then. Reason.

Oh, yeah. Oh, yeah, it's easy. It's an easy reason.

[Speaker 2]
I don't even have to say it?

[Speaker 1]
No. Tark Tung Selah. How's that?

[Speaker 2]
Tark Tung Selah. Easy and clear.

[Speaker 1]
Yeah, but there was a special idiom that was cited.

[Speaker 2]
Yeah, I don't know the context, even.

[Speaker 1]
Somebody just gave a telomere. A what? Oh, the selwa is a...

It's the equivalent of the... What's the...

[Speaker 2]
Second element. Drupje chant. Drupje chant, yeah.

[Speaker 1]
It's the quality to be disproven. Are you telling me it's a banana? It's banana.

In a sarcastic statement. Are you telling me it's a banana? And then it's banana.

Okay, got it? Okay. All fruits are...

All fruits are... Okay, so take a banana. You're telling me it's yellow.

So, yellow... Yellow is the selwa. Oh, the quality?

Then the tak is the same. The reason is the same as in a jorwa, as in a syllogism.

[Speaker 2]
I believe it is.

[Speaker 1]
But in a sarcastic statement, the second element is called a selwa. No, tak is the third element. Tak.

[Speaker 2]
Okay, but then tak selwa, or just the...

[Speaker 1]
Tak dang selwa labo.

[Speaker 2]
Tak dang selwa labo.

[Speaker 1]
The reason's easy, the selwa's easy.

[Speaker 2]
Oh, I see.

[Speaker 1]
I'm not going to go through it. Okay. Because normally, normally, he will object to the tak, right?

And we'll beat him. And then he'll go back and go tsawa and dunda.

[Speaker 2]
Right, okay.

[Speaker 1]
Then he'll go back and say, Oh, I agree to the first statement.

[Speaker 2]
Which is actually a selwa.

[Speaker 1]
Which is kind of a selwa, yeah. And then we'll say no. So, if you're tired of going through the steps with him, of beating him on the tak, and then beating him on the tawa, tawa, tanga, kaba, you know, then you say, ah, you know, tak selwa.

Don't make me go through this. Don't make me go through this. This is easy.

Labo also means, if you're interested, labo also means thin, like oatmeal, when it's too thin, labo. So, it means easy. It came to mean easy, but it means too thin.

[Speaker 2]
Like the doll in the monastery. Yeah, exactly.

[Speaker 1]
Then what's the modern colloquial for it that's easy?

[Speaker 2]
Le labo.

[Speaker 1]
Yeah, le labo. I guess it's work labo. Le labo.

Easy work. Probably. Easy job.

I guess, I'm not sure. You never know with colloquial what it was. And the only place you can check is places like Namdo Lakchang that use modern colloquial.

Not many books use modern colloquial. Oh my God. That's what happens if you get famous dancing.

[Speaker 2]
Hot.

[Speaker 1]
Heck.

[Speaker 2]
Thot. Thot. Heck.

Thot. Thot. Hashtag Thot.

Thot.

[Speaker 1]
Thot. Thot. Thot.

Oh my God.

[Speaker 2]
That's a new level. You weren't at the social media talk yesterday. Oh yeah, I wasn't there.

They were talking about hashtag. Hashtag talk microphone.

[Speaker 1]
Nick has the plane. Let's go. Good.

Too perfect. A couple of unusual words or uses of words. Tsangwa.

[Speaker 2]
Usually it's pure.

[Speaker 1]
With an S, it's Tsangwa.

[Speaker 2]
Prabhakma. Complete, right?

[Speaker 1]
Yeah, complete. OK, but it can mean a nest, right? Like jatsang is the Tibetan word for a monastery.

Here it means complete. And this ten, ten has many meanings. We had it in words text as foundation consciousness.

[Speaker 2]
In a human too we had it as...

[Speaker 1]
Yeah, and it means... I like to think of it as your headquarters or your home base. Your home base, your body and mind are sometimes called ten.

The body and mind that you're working from. So it means person or body and mind. OK, so in this case it means body and mind.

When you add ka to a number, what does it mean? All three. Yeah, OK, so now you can translate this.

By the way, the tendrel here, pratityasamutpada, is... A link. A single link.

Yeah, good. OK, so now you can translate it.

[Speaker 2]
So all three. People in all three realms.

[Speaker 1]
Yeah, yeah, the bodies and minds in all three realms possess... Name and form acting as one of the twelve links, OK? This tendrel means dependent origination.

All twelve links. And this one means a link, OK? So if you don't know that, you're in trouble.

OK, got it? So does... Complete.

Meaning both. Ming and sup. No, yeah, yeah.

Ming and sup. OK, Ming and sup. Yeah, meaning your mind and your other four heaps, OK?

Are they complete in all beings in all three realms? Because all beings in all three realms are in the Wheel of Life. That's the definition almost.

So do you have the fourth link in all three realms? Then he has to say, sam. Complete, in its complete form.

In its complete form, both components. Nama rupa. Nama rupa.

[Speaker 2]
OK, that's where he's going.

[Speaker 1]
Yeah, well, in Tantra, according to Tantra, they have slight prana.

[Speaker 2]
OK, go.

[Speaker 1]
Here's the... By the way, we're expecting a counterexample. Yeah, a counterexample...

Yeah, good, should be sarcastic. A counterexample should be sarcastic. Rangluk rarely says, tau, right off the bat.

Because the first tau is, are you telling me... OK. OK.

Translate. Su me kam na su ya tau. Not really.

Are you telling me there's form in the formless realm? OK, are you telling me there's form in the formless realm? Yeah, OK.

Then he says, what?

[Speaker 2]
Yeah, which in Tibetan is...

[Speaker 1]
Chi chir. Why do you say that? Understood, right?

Understood. Chi chir, which means we answer with a chir. Because...

Because he says, chi chir means, because why? Then we say, because. OK, what?

Su me kam na su gyi ten dang yu de yi chen te. I think you could say that, or... there's some kind of dependent thing of physicality in the form realm.

There's physicality... There's a dependence of physicality in the form realm. Formless realm, OK?

I'm not sure, because there is no su gyi ten dang. There's no such thing. Or you can say a link involving su.

Yeah, you could say a link involving rupa. Nama rupa. The rupa and nama rupa.

Because you said tsang. Both complete. Both complete.

OK. OK. Go ahead.

Nick, you have the plane. He can't be perfect. Right?

Ask his wife. Adjust your time. Su we tam tsak tap pe chen.

[Speaker 2]
Tap pe chen.

[Speaker 1]
OK. So there must be... You see, now we got the more clarification.

There must be some... Up here it says, there must be some dependent relationship involving form. Then he says, I disagree.

And we say, yes there is, because there's the dependent relationship involving form, which acts as one of the 12 links, we clarify. So you cannot translate the last one as one of the links. You see what I mean?

[Speaker 2]
OK.

[Speaker 1]
DE NA YIN LA CHUD NI GYI NGAN ZIN DI RGYUD PA'I MI ZUG GIS BSTAN DANG TSANG YOD PA'I BYAS PA Because according to you, and we repeat the word, Tsang, to rub it in. Yeah. You said complete.

You said there was nama rupa complete, meaning both, according to you. Then kind of here, there's a soft ... we don't make a separate statement, we just kind of take a breath with te, here, te.

And it means, he goes, uh, and then we go, well, you're the one who said so. Okay, so I'm not going to split it into a separate paragraph, you see? It's a soft response.

He goes, uh, and then you say, wow, saway dam ja te, bitch. Okay, because te is a soft conjunction. He goes, uh, and then you say, no, you said so.

You said so. Saway dam ja means? Yeah, that's where you started from.

That's where you started from. That's the position you started from. What?

That we have nama rupa, with both elements complete, in the formless realm. That's your position, man. Don't blame me.

Don't go, uh. Then he gets desperate and ... du mi ni te, sup le ...

Are you still got the plane? Yeah, sup le. He said, nzup.

Nzup. Nzup le. Sup me kam na, sup me do.

Yeah, a profound statement, if I ever saw one. It gets debated. Okay, uh, du mi ni te.

[Speaker 2]
You can say that.

[Speaker 1]
You cannot go back and change, you cannot re ... what do you call it? Redirect.

Your GPS can't send you on a ... you can't go on an alternate route. You can't do an alternate route.

How do you find the alternate route?

[Speaker 2]
Go back on the, the, the original statement.

[Speaker 1]
Go back to the ... To the? To the nzup, the cheer.

The original, the original ... I take it back. Go back to the last tell.

Okay, go back to the last tell. Because he has to, he can only answer du to a tell. Yeah, so go back to the last tell.

Yeah, it's a selwa, our original selwa. Are you telling me that there's form in the formless realm?

[Speaker 2]
Tell.

[Speaker 1]
Okay, go back to the last tell, which he correctly pointed out is the last selwa. Are you telling me, okay, that's the second element in a, you know, sarcastic statement. Oh, so I guess there's form in the formless realm, huh?

And then he desperately, he got rerouted, and he says, oh yeah, okay, I changed my story. I agree that there's form in the formless realm. Then we say, ha ha ha.

Then we use lung gi druk je, what's that?

[Speaker 2]
Structural authority.

[Speaker 1]
Yeah, rather than, rather than ... Yeah, we go to Stanley's text. Dzu, dzu means?

[Speaker 2]
Kosha.

[Speaker 1]
In what language?

[Speaker 2]
Swahili.

[Speaker 1]
No, I'm sorry. Is it a retroflex sha or a normal sha? How's that?

It's a domkha. Jeez. Yeah, either one is acceptable in Sanskrit.

Kosha or kosha. Okay. Kosha.

Sumekam na sumedo. Which is, says? There's no form in the formless realm.

Yeah, yeah, there's no form in the formless realm. It's, I'm guessing it's the third chapter, which is on the structure of the planet and the universe, okay? Shesam bhencha, okay?

There's no form in the formless realm. Vasubandhu said so. Okay.

Yay, look. Yay. He reached our position.

Wow. After much suffering.

[Speaker 2]
Our position about?

[Speaker 1]
Yeah. It's kind of a grab bag of links. He's going to go through definitions of, I think it's 3, 4, 5 or something like that.

[Speaker 2]
What's the, I mean, is there an official, like, subject on which we are now promoting?

[Speaker 1]
I don't remember.

[Speaker 2]
Fair enough.

[Speaker 1]
I think it's the other, it's called the other links or something like that. Other beginning links. No, because 1 and 2 get their own treatment.

And then he kind of throws all the rest.

[Speaker 2]
Wow.

[Speaker 1]
He's kind of, I guess he's 3 and 4 or something. Let's see.

[Speaker 2]
Okay.

[Speaker 1]
So, Nick again? No, let's change the driver, Ben. Okay.

Okay.

[Speaker 2]
Same feeling next time? I don't know. That was frustrating.

[Speaker 1]
No, very nice. You should teach some of these guys. Okay.

So, what's he defining?

[Speaker 2]
It's the definition of the wake of consciousness.

[Speaker 1]
Yeah, which is link number, which is represented by a monkey entering the womb. Okay? It's your mind entering your mom's womb.

Okay? And, by the way, if you're in the debate ground and you have nothing to debate, you can pull out one of these definitions and you can ask, why is this word in the definition? Why is this word in the definition?

Why is this word? And you can waste an hour that way. So, you kind of, if you forgot to study, if you went to town to see a movie and you get back ...

By the way, you have to sneak across the cornfields. And then, when you come back, you can just remember definitions and say, why is this word in the definition? If they left this word out, what would be wrong?

Supposedly, definitions are like car engines. If you take a piece out, it won't go. Supposedly, every piece has a meaning.

So, you have to pull out pieces and see what breaks. Okay? So, Ranggyu, the cause of the third link, okay, Ranggyu, its cause, the cause of the third link, is ...

le nyun kyi wang kyi ... ang si du nying tsam jang ma takpay kya su yin kyi gyi sa chen namay kyi mong kyur pey nang I would say its cause is le nyun. Okay.

What's le nyun? Yeah, le dang nyonmong. Okay.

Which link? Kind of the second link, yeah. You might be able to say the first link also, but anyway.

Ranggyu le ... definitely the le is the second link, right? Which is the ...

and the guy doing ... making pots. Okay.

What do you call pots in Tibetan?

[Speaker 2]
Zabun. Zabun. Zabun.

[Speaker 1]
Made of?

[Speaker 2]
Zab.

[Speaker 1]
Come on, we had a different word. Jimpa. Jimpa.

Jimpa. Don't say jimpa. Jimpa is giving, right?

Jimpa is claim. Okay. Okay, Ranggyu le nyun kyi wang kyi, due to karma and negative emotions.

By the way, for some reason, you have to say Ranggyu. Okay? If you leave out the Ranggyu, you get in trouble.

Okay? You cannot say le nyun kyi wang kyi. Okay?

It's tricky. There's a tricky reason. You got to think about it.

When I say you got to think about it, it means I don't quite remember it. Okay. What's yangsi?

Rebirth. Yeah, rebirth. Again, birth.

Nyingcham jar. Crossing the line. Nice.

What do we call it? We had a nice...

[Speaker 2]
Make the crossing.

[Speaker 1]
Make the crossing. It's something like make the crossing. What do you say?

[Speaker 2]
Make the crossing.

[Speaker 1]
Okay, yeah. I would put it that way. Make the crossing.

That's an English idiom for like when you come to a river and you go across the river. It's called make a crossing. That's exactly what nyingcham means.

And you can see it's spelled all kinds of ways. This is probably pretty good. To join the lines, somehow essence lines or lifelines.

Nyingcham jar. Matar... Just after?

Wow, you guys are hot today. It's probably the Canadian you're trying to impress. Okay.

Matarpe. Kazaki gyu. Mind of a person.

Yeah, you can say mind. Sometimes gyu is just being, right? In their being.

Sakche namin kyi nguwar gyurpa. Whose essential nature is an impure ripening. Nambarshepa.

Okay? And if you had time, like if you're going to give a talk in Bali or Surabaya, you could go back and see why the earlier definitions didn't fit this one. The guy who proposed so many definitions before and he had small mistakes in them, you can kind of...

If you have time and you have nothing, you're not in seven cities in Indonesia and running around. V asked me how it went in Surabaya after Bali. Did it go well?

Oh, yeah, yeah, yeah. Yeah? We have the boss class.

Follow-up will be 29th, which is next year, 10 days later. So what did you do in Surabaya after Bali?

[Speaker 2]
It's a boss class.

[Speaker 1]
Oh, a VIP, like a VIP.

[Speaker 2]
Oh, okay, okay.

[Speaker 1]
So V asked me, I forgot to ask him. Okay, she likes the little bowl, by the way. Okay, yelak chunyik namsen tukyurpe namshe kikenda is the definition of the link of consciousness as considered as a member of the Twelve.

So all those phrases are necessary. Okay? So what's cool is that as a personal exercise, you can leave them out one by one and see what breaks.

Okay? Because, by the way, this is an exercise you can do if you really want to go deep into this stuff. Leave out a piece and try to guess what the counterexample would be from your opponent.

And then you know you understand. Okay? When he says, are you telling me, then that must be the link of consciousness and there'll be some kind of mistake.

There'll be something wrong. So if you can find all the counterexamples for leaving out each piece of the definition, you really understand the definition. And that's a big exercise.

But it's fun. You spend an hour, you sit on the plane, and Shinzen's asleep, and you work out the counterexamples. Okay.

Now we're going to get a study of consciousness in general. And I would say not necessarily as the link. It's just, these are the classic information.

If someone asked you, what's vijnana? What's consciousness? This is what you would say.

And the first one breaks his text. Okay. Go ahead.

This is a very, very famous idiom. Namshe Tsoktuk. Namshe Tsoktuk.

The collection of six different types of consciousness. Then you can do Heart Sutra. Right?

I... You go down the body traditionally. I...

Ear... Nose... Tongue...

Body... And mind. Okay.

I... Ear... Nose...

Tongue... Body... Mind.

[Speaker 2]
Yeah. Okay.

[Speaker 1]
Theragripa is important here. Which are that? Which meaning the link?

Which are that? So you have to say, which are that? Which are functioning as that?

So we would throw out here, what? The Namshe of... The consciousness of...

A Buddha. Or an Arhat.

[Speaker 2]
Or an Arhat.

[Speaker 1]
Yeah, they're not functioning as that. You see? Theragripa is important here.

Dela means this consciousness can be divided into the six... the group of six consciousnesses which are acting as that. So you can't leave that Theragripa out.

You have to say the Theragripa. So it would not include a Buddha's consciousness or an Arhat's consciousness. Because the Arhat's also out of the wheel.

Okay. Now, when you present a topic, especially in the Abhidharma, you give its definition and then you give details. And it's called the features.

The features. And it's called Chökyi Khepar. So, features of the thing.

Here, Chö doesn't mean Dharma. It means features of this thing. Okay, so it's just a standard...

After you do the definition, and you do the divisions, which he just did, six, and then you do the features, how many would there be in his text? Sok Druk becomes... Yeah, the eight consciousnesses.

What are the seven and eight? Yeah, Khunshi number seven normally comes first. Normally Khunshi comes first.

Well, that's the way it's on Kapha Tree to do it. It's Khunshi and then Nyunyi. And by the way, if we do well today, he will hit Nyunyi.

Okay, he will get through. We've been on Khunshi for a year and a half or something. And we're going to hit the eighth consciousness.

Okay, which is kind of a relief. It's just all mental afflictions. That's a little easier.

It's just all pride, anger, and desire. Okay. First division.

Okay, the Ka means all three choices, starting with Ge. Sok is Adi in Sanskrit, Adi. And it really means starting with.

So we translate it as et cetera and so on, but really it's the three starting with virtue. You see what I mean? So sometimes you should go back to the old Sanskrit meaning, like here, which is not et cetera.

It's starting with, because you want to start with Ge-wa, then you go to Mi-Ge-wa, and then you go to Lu-ma-ten. Yeah, neutral karma. So all three, the consciousness as it enters the womb as a link of the twelve links, can be all three, can be any one of the three.

Okay, it can be doing good, doing bad, or neutral. Okay. Go.

Whoa, whoa, whoa, whoa, whoa, whoa. Yeah, he's like a linguist, okay? He wiped out everybody.

He knows Japanese well, and English, and Chinese, and Indonesian. And he's working on Sanskrit. Okay, K-pop.

[Speaker 2]
Oh, hot.

[Speaker 1]
I'm glad I didn't bet any money. What's that mean, so-so-ke-wa and pak-pa?

[Speaker 2]
Yeah, well.

[Speaker 1]
Yeah, but what's it mean? Oh, yeah, yeah. Average people.

I kind of like average people nowadays. But average people and Aryas. Okay?

Ni-ke-gyu-la-yu. You can find it in the mind stream of both average people and Aryas. Are you telling me that a link of dependent origination, which is by definition suffering, is in the mind of an Arya?

Don't say apparently so. Tell me why. Yeah, they're not out of the wheel yet.

They cannot make new karma to be in the wheel. But they have old karma to be in the wheel.

[Speaker 2]
Okay.

[Speaker 1]
Aryas don't have the second link? Yeah, they don't. That's why it's so cool to be an Arya.

You're still in the wheel, but you're not creating future wheels, or continued wheels. And that's a huge debate. And there's famous quotations, and we'll probably get there.

Okay. But isn't that the point of being an Arya? To start to get out of the wheel, to make your way out.

Okay, please read. Yeah, uh, yeah. It's both...

Yeah, normally one of the Chökyi Khepar's, okay, normally one of the Chökyi Khepar's is to specify when you get rid of it. Okay, when do you get rid of it? And he says it's both.

Yeah, there's parts of it that you get rid of it when you see emptiness directly, and there's parts of it when you do the two husbands in the kitchen, which I call the fourth path. You see, you're getting used to your understanding of emptiness. Okay, uh, so tongpang and gongpang, you got both.

You got both. Then there's kind of a yod-de, because he said chir here. He linked these two, although not clearly.

Kamsunga tenla, yod. What's that mean? Yeah, you can find it...

Yeah, people in all... See, here you can use people for ten. People in all three realms have it, the third link.

People in all three realms have the third link. Okay, you can find it in people of all three realms. Okay?

Cool. Now, he's satisfied with his rongluk definition and his rongluk yewas, divisions, and his rongluk chukyikepas, features of the third link, so he's ready to go to the fourth link. So that's a typical rongluk.

Here's the divisions, here's the definition, here's the divisions, here's the features.

[Speaker 2]
Did I miss one? Yeah, definition, divisions, features.

[Speaker 1]
And now he's going to do it for the fourth link, which is going to be interesting because we had so many problems with defining the fourth link because of the discrepancy between nama and rupa. Okay, go. Wanggyu tendrel Utpala has the plin.

Okay. Chakchikki wangtu chepe Dredyu kinamshe ki tendrel Dredyu kinamshe ki tendrel Dzok Keche ki tendrel madruk kong Ki sakche namin ki ngawal kyurpe Mingsuk kang rungthu Mingsuk kang rungthu Mingsuk Mingsuk Kang rungthu mitpak Mitpak Yanachuni kinamshen Thu kyurpe Mingsuk Mingsuk Mingsuk Mingsuk Yeah. Kang rungthi tendrel Ki tendrik Good.

Now, what's he defining? And it's a trick question. Mingsuk kang rung Either So go to the end.

Just go to the end. The definition of the link of the Either or Yeah, okay. Either or.

Okay, kang rung. But we understand as advanced translators and I don't think I've ever seen anyone who understands it that kang rung can also mean Either or all the above? Yeah, either or or both.

Okay, I've never seen anyone who caught the or both. Okay, I've never seen any translator who got it. Okay, because obviously you can have both.

Okay, either one or both. I wonder if you can have the suk along. I don't think so.

Anyway, yeah. So he's not defining name and form. He's defining name or form.

Okay, got it? Or both. Okay.

[Speaker 2]
No, you can have both.

[Speaker 1]
Yeah, people not in the formless realm have both. Remember there couldn't be a definition of both that fit the whole three realms. Yeah, yeah, that fit the whole three realms.

Well, he said there is no definition of ming suk ten do. So he split it. He said ming suk kang rung.

[Speaker 2]
So he's not defining ming suk.

[Speaker 1]
He feels very passionate about it. You've got to say kang rung. He doesn't say ming suk ten do.

[Speaker 2]
So there is no ming suk ten do. There's only ming suk kang rung ten do.

[Speaker 1]
Yeah, if there's no definition of a thing, there cannot be a thing, which we're going to learn in...

[Speaker 2]
We did kind of know that.

[Speaker 1]
His text gets nasty today. His text gets really nasty today. It goes nasty.

And I was so proud I figured it out before I had to go to bed. Okay. chen ni gyi nang ten mi gyur pa'i ming suk kang rung gyi ten nun gyi ten ni Now let's go through the definition.

Nang gyu, its cause, is the... de gyu kyi nam she. The resulting...

Yeah, resulting consciousness. Okay, so... You will have fun trying to decide why it has to say that.

Okay, dzog means the link that went before it, which is the third link, has stopped, has finished. It's complete. It's complete.

Why? Well, there's a nam she kyi ten do that comes before it. A consciousness link, number three, which came before it.

And he has all this stuff to say about that third link that came before it. He said, look, first of all, it has to be its cause. Its cause.

That fourth link's cause. Okay, the third link, which is that fourth link's cause. Okay?

And, it has to relate to tsar chik. Yeah, to a single... To a single...

[Speaker 2]
Yeah.

[Speaker 1]
Okay, to a single broad cycle. Okay? Meaning...

Explain tsar chik. Somebody explain tsar chik to the Canadian. You got to talk like this.

Tsar literally means to finish, but it means here in the wheel, because even though the wheel has 12 links, there's basically three lifetimes within the wheel. So... Which are which?

Which is the first link? The first two are the first life, three through ten are the second life, and 11 and 12 are the third life. Nice.

Okay. So, tsar chik is like one complete rotation. Well, one rotation spread over three wheels.

Or it could be two wheels. I mean... Yeah.

Okay? Rather than treating all the three sections in one wheel, you're taking this section from this wheel, this section from this wheel, and this section from this wheel. That's called a tsar chik.

And they're all interlocked like cogs. Yeah. Okay.

So anyway, tsar chik yi wan du che pe, we had this in his quiz today. You know, relative to a single... What are you going to call it?

[Speaker 2]
Single cycle?

[Speaker 1]
Single cycle. Yeah. Relative to a single cycle, it's a resulting consciousness.

Okay? So, at least it has to be the second part of the cycle, because there's... You do consciousness in the first link.

First cycle? No, in the first link.

[Speaker 2]
Oh, okay. Oh, I see. Okay?

[Speaker 1]
You have to have a mind to misunderstand reality. Yeah. You see what I mean?

Okay, got it? So gyu du, gyu du ki nam she, causal awareness is present during the first link. Okay?

It's the mind you have while you have the mental function of misunderstanding. But you still have a broad consciousness going on, an awareness going on, as you misunderstand the pen. Okay?

So that would be gyu du. You see what I mean? So, je du kicks it out of being an associated consciousness to all the links, really.

You've got to have consciousness in all the links. You can't have feeling without a main mind, you can't have contact without a main mind, etc. Okay, tendrel dzog, gye chik gi tendrel mar druk gong, you had it today.

Yeah, before the fifth link has been triggered. I like to say trigger a lot when I teach the links, you know, kye pa, to give birth to, but, you know, it's kind of weird when you say link three gave birth to link four. It's triggered, you know, and it fits the feeling of, what do you call that?

Chain reaction. The word chain reaction is very beautiful in a teaching on the twelve links, and trigger, each triggers a link, it's very nice. Tendrel, we're going to talk about the real life today in downstairs for addictions.

So, it's cool, you're going to see his text used in a business audience downstairs today. And that's the whole story of why we're here. Okay, tendrel mar druk gong, before that, and now he says, by the way, that ming suk has to be sak che, impure, and it has to be a nun min, a ripening of karma, which kind of kicks out the consciousness of a Buddha or an Arhat, okay?

That's why those words are necessary. Okay, cool? So his definition of the fourth link is five lines long, okay?

If you're going to make an exact definition, it has to be like that. There will be a short definition in the lam rim. You know, they'll just say body and mind of a person entering the womb, or something like that.

And then, you know, that's the difference between a tsen yipa and a lam rimpa. Okay?

[Speaker 2]
Because I'm just so you know, you're on the schedule, and you're still teaching ACF today downstairs.

[Speaker 1]
I am? Yeah. Oops.

Oh, tomorrow, yeah, I'm preparing tomorrow's class.

[Speaker 2]
Sorry.

[Speaker 1]
Okay, you're right, tomorrow's class. Sorry. Well, thanks for reminding me.

Okay, go. This makes it sound like he wants to call them separate links. Okay?

This makes it sound like he wants to call them separate links. There's a link which is name, and there's a link which is form. Okay?

That the der gyurpa is important, you have to say, that single link can be divided into the link of name, which belongs to it, and the link of form, which belongs to it. Okay, der gyurpa, which belongs to the fourth link. Yeah, and now he's gonna give you the answer to what's the nama in nama rupa.

The rupa is easy. That's my physical body as I enter the womb. Or as I develop in the womb, that's my physical body.

But what's the nama mean? What's name mean? And it's a code word for, and here's your answer.

Yeah. What's the dang shi? What's...

Yeah, making a total of, making a total of. It's an idiom before a number. When you say dang it means, and that makes four.

Okay, so they are what? Sarva? Feeling.

Dushi?

[Speaker 2]
Discrimination.

[Speaker 1]
Duchi?

[Speaker 2]
The other...

[Speaker 1]
Other factors. I translate it as other factors. By the way, there's a whole subject in tantra called dharpa.

It's a huge subject. It's called the dharpa, the purity, the purification. And then you take one of these heaps, and you trace it, you track it through the process of purification.

And the dharpa of duche is very interesting because it relates to, what's it called? Amoghasiddhi, first of all, of the five buddhas. It's the one who gets things done.

And jadugyeshe is the wisdom that this turns into. So it's interesting that in tantra, the fourth heap is not a general grab bag, which is how it's defined in Abhidharma. It's specifically duche, drive.

It's drive. It gets things done. Yeah, sanskara.

It gets things done. And then by the time this heap is purified, dharpa, it becomes jadugyeshe, which means the Buddha wisdom which gets things done. And the specific body related to it, you can guess.

[Speaker 2]
The nirmanakaya.

[Speaker 1]
Yeah, the nirmanakaya. Because it gets things done. So in tantra, the fourth heap is not a miscellaneous bag.

It's drive. It can be translated as drive. It's very beautiful.

[Speaker 2]
What is sanskara?

[Speaker 1]
Sanskara. Isn't it? Yeah, sanskara.

It's the name of the second link also. So in tantra, the fourth heap is kind of looked at like the second link, as making things happen. Making things happen.

It's very interesting. And there's a whole thing. There's a whole explanation of which part of the body, which color, which direction, which Buddha, which vows related to that Buddha.

And there's a whole thing. It's very beautiful. So the ultimate evolution of these five heaps is a big subject.

And we kind of touched on it in Bali, but we didn't finish. Our idea is to do it each year in Surabaya. Try to do it in four years or something.

You put this as the seeds, right? Yeah. I made it easy because seeds are drive.

When seeds open, they drive. They drive sprouts out. Okay, yeah.

The seeds are the easiest, don't you think? Okay. Okay.

And nama-shepa. Those are min. Those are nama.

Okay? Those are the name in name and form. Okay?

Now we get to the? The future.

[Speaker 2]
The initial karma or now?

[Speaker 1]
Yeah. Is it good karma? Is it bad karma?

When do I get rid of it? If I get rid of it, do I just have it or not? Okay.

That's about all. And which realms can you find it in? Okay, those are the chukki-khepas.

Okay? They are repeated questions about that link. Okay?

Same category. Okay? Please read.

You need some? You want some of this? Okay.

Take your time. Or Shinten can read it. The link of physical form is always neutral karma.

Yeah. It cannot be good karma, cannot be bad karma. Think of a table.

You see? It's physical matter. It's not doing good deeds, it's not doing bad deeds, okay?

So, as a result, in this link, it's got to be neutral. It's not doing anything, okay? There are schools that say all karmic maturations are neutral.

Like Abhidharma, I think. You know, from the point of view of a karmic result, you could almost say that. But, when you get to Southrantika, all results are causes.

You know, so it's going to cause some other things. So it's either virtue or non-virtue, something like that. In the first link, we talk about that the cause of first link is always neutral karma.

Yeah, yeah. That's a big... yeah, I never was comfortable with that.

According to the scriptures, the first link is lungma ten. But it causes all the trouble in the universe. So, I don't know.

We got to think about it. I bet there's some huge debates somewhere. It always was uncomfortable to me.

ming gyi ten drel la, gesok sum kayit Okay, what's that mean? As opposed to this one. So the name, it basically consists of all the three...

Yeah, good karma, neutral karma. Whereas the physical part is always neutral. But the mental parts basically can be good karma, bad karma, or neutral.

Okay. And? Yeah, there are parts to this link which are eliminated by seeing emptiness directly.

And there's parts that are eliminated. And I like, I'm grateful that he added char here. Yeah, because before it was not so clear.

There's a piece of it that's eliminated, and there's a piece of it... He didn't say that before. He just said both, which could allow for...

Some people lose all of it at tongpang. Okay, so... Alison had pangtung.

What's that? That's pangtung bashi. Yeah, she's going through the 180, I mean, 180 plus 33, 213 full non-spouse, which are called pang also.

Give up. Okay, and? Yeah, what's it mean?

Average person. Yeah, good. Okay.

By the way, they split up all the scriptures. They have their specialties. She's Vinaya.

He's Siddhanta. He's Abhidharma. He's middle way, higher middle way.

He's lojo. She's meditation. He's lower middle way.

And he's logic. And he's minority. So they're all covering one of the unique languages of Buddhism.

So between everybody. Nobody has... Nobody can die, okay?

We need everybody. And nobody can quit, because I can't go through this again. No, I got you too far.

I'm not starting over again. Okay? So just hang in there.

Okay? Go ahead. This is a mayinga.

Yeah. In both of the upper realms. What?

[Speaker 2]
Oh.

[Speaker 1]
Boo. There was a short circuit in the competing. In both or two of the lower realms?

[Speaker 2]
I'm sorry.

[Speaker 1]
Both exist in both lower realms. Both of the two lower realms. Which is a mayinga.

Which means, okay, there's something going on with the highest of the three realms. Which he clarifies next. Let's finish that and we'll finish.

Because next is sepapongra. Next the guy gets to come back and criticize our definitions. We beat him up in the first section, which is called shenluk dakpa, beating up the other guy.

Then rangluk shakpa, we say what we think. Then he gets to come back. It's a very fair system.

And try to beat us up, which he always fails. Okay. Read the next one.

Translate. By the way, matok means except for. Matok means except for.

Okay. It's an idiom. Matok.

Okay. Except for. There is no form as part of the real.

[Speaker 2]
Yeah.

[Speaker 1]
Form sublink. Form sublink. Okay.

Except for the link. Except for the. Yeah.

Except for the. Name sublink. Name sublink.

[Speaker 2]
Okay.

[Speaker 1]
The name sublink is there in the formless realm.

[Speaker 2]
In the formless realm.

[Speaker 1]
But except for that, there's no physical sublink. Got it? The matok kind of almost means just the.

There's just the nama and not the rupa in the formless realm. Nama sublink. But not the rupa sublink.

Okay. Okay. Good.

Nice. Nice.