Классика Алмазного огранщика: Нижний Срединный путь — Анализ зависимости, занятие 34

[Speaker 1]
Okay, it's the question time, so the first one, according to the Kosha, anything that happens from karma is neutral, but why the consciousness entering the womb, as a link of the will, in life is not karmically, wow, lots of typo errors, karmically neutral. I see, I see, not I see, I see, karmically, like Mike, I think it's why is consciousness,

[Speaker 2]
why is consciousness entering the womb, because it's impure, because it's stained, but then

[Speaker 1]
you may remain there, because it can be angry, I don't know the technical answer, but apparently Geshe-la said that the consciousness can be angry, it's probably out of womb, you can

[Speaker 2]
kind of say that, is there any technical explanation of that, but I think during the discussion,

[Speaker 1]
Which one, two or one? Number one. Yeah, the Abhidharma says that all karmic results are karmically neutral, meaning they can't do good things, but consciousness your whole life is a result of karma, but it makes good things and bad things, it's raw karma, so yeah, you can say that, maybe from the point of view of being a result, it's karmically neutral, and from the point of view of being a cause, it's karmically active, something like that, but you can say that, but mainly they got, they looked at tables and they said, oh these are karmic results, and they don't think, they don't do things, that's their main thing, but looked at from the point of being a result, your mind is neutral, but all causes, it's interesting, all causes are results in Buddhism, then there's a debate in the Abhidharma about the last moment before you become Arhat, because it's a result, but it's not a cause, because in their system, Arhat disappears, nirvana, in nirvana you disappear, it's called the Bhimrik Gyanchen, the discontinuation of physical matter and mind, then the other school say, well who's the Arhat?

[Speaker 2]
Where are all the Arhats?

[Speaker 1]
Where are all the Arhats? Okay, go. What do the initial desire, link number 8, and strong desire, link number 9, encompass?

A. Physical addiction, B. Mental addiction, C.

Philosophical addiction.

[Speaker 2]
Philosophical addiction, all of the above. Really, that's scary when you put that word into a question in class.

[Speaker 1]
Well, that's kind of interesting.

[Speaker 2]
It's ignorance, so it's philosophical addiction.

[Speaker 1]
Thank you. They're studying addiction downstairs, so his mind's on it. Right.

Well, I like this multiple choice development.

[Speaker 2]
I like it too.

[Speaker 1]
Which are the links that can happen simultaneously according to our authors? Wow.

[Speaker 2]
311. 311, and? 99.

[Speaker 1]
Oh yeah. Everybody was listening, yay! They were awake first.

That must have been the moment. Okay, Tibetan words. Arising in step-by-step sequence?

[Speaker 2]
Sequential.

[Speaker 1]
Sequential. Occur in stages. Sequential.

It's not like that? If it's not like that? Either way, you were right.

[Speaker 2]
Sequential.

[Speaker 1]
Sequential, thank you. Okay, the next one. If it's not like that?

Yeah, and you should probably use the optative. If it were like that. If it were that way.

If not that way. If it is not that way. If it were not that way.

If it were not that way. Sit-up.

[Speaker 2]
Ah, this one, I love this one. In the form of some depth. Whoa, what?

[Speaker 1]
That's okay with cleaning. Whoa, you guys were drunk last time.

[Speaker 2]
It's not that. You didn't explain it.

[Speaker 1]
I explained it extensively.

[Speaker 2]
Nurture.

[Speaker 1]
Nurture.

[Speaker 2]
Nurture.

[Speaker 1]
Su means nurture. But sit-up means the lady.

[Speaker 2]
Which seed is choosing you?

[Speaker 1]
Oh, yeah. Lottery. Karmic lottery at the last moment.

What was the name again? What white? Red.

[Speaker 2]
Red white.

[Speaker 1]
Rinpoche taught me this word by showing me the lottery on New Jersey TV. And that lady came out with her miniskirt and chose the lottery number. And this is the way that your mind chooses the karma for your next life.

Almost at random. And then because of the prioritization of karma and the gravity well, in the moments that you die, any karma can be picked. It doesn't have to be what you did throughout your life.

Which is why in Christianity it is possible to confess at the end of your life and go to a good place. I mean, Buddhism would say the same thing. Okay, that's all.

Thank you. Thank you, sir. What are the two words that are similar to that word that could be confused with it?

[Speaker 2]
Self-help and soon death. Self-help means to visualize and soon death means to request. Damn.

[Speaker 1]
It's boring to have him in the class. Soon death. Spell it G-S-O-L.

G-S-O-L? And it means request. Request.

And then spell it with G-S-A-L. And it means to visualize during meditation.

[Speaker 2]
That's together with top, right?

[Speaker 1]
Yeah, you have to add the top. The top? Yeah.

These three are confusing. You can confuse them. They're all very specific technical words.

You don't see them that much. But when you do see them, you can confuse them easily because they all have G-S and they all have the same ending, top. And they're not related at all.

Okay.

[Speaker 2]
But all the tops are the same?

[Speaker 1]
The top is the same, it's kind of just a verbalizer. It's like I-Z-E in English.

[Speaker 2]
Oh, okay.

[Speaker 1]
You know, like fantasize. You know. Alright, thank you.

Your state of mind, consciousness, during sutap matter, does it impact that? Yeah, and that's why they say you should not wail while the people are dying or grab their feet and the room should be neutral temperature and things like that. Because it's a gravity well.

You can pick an odd karma. Somebody saw an elephant and said they looked nice and then was born as an elephant. That's a classic example.

And they did good their whole life but they messed up at the end. Yeah. Okay.

Are you ready, sir? Yes, I'm retreating.

[Speaker 2]
Oh, I have to go.

[Speaker 1]
I need a code, Seiji. Oh, maybe I got the wrong one.

[Speaker 2]
Yeah.

[Speaker 1]
Okay. By the way, for Commander Foley, he's the largest single sponsor in the United States for the college endowment. And I'd like to thank him.

I think we've raised about $250,000. Nice. And we have three possibilities to make the payment in October.

We have a donation from an Asian country. We have a donation another donation from an Asian country. We have a donation from Argentina.

It's possible now. It looks possible for almost half a million. And then somebody in Vietnam was talking about a million because they claimed we made them a hundred million when they started using TCR.

They just became Mitsubishi's partner in Vietnam. That's Mr. Bin's boss who claimed she made a hundred million. And another lady claimed she made ten million.

And she made a nice donation. So we're working on it. We're not over the hump.

But I think we're going to make it. Okay, go. In two minutes, Yangshi, Chime, Namin, Kipung, Pungpo, Penche, Kile, Penche, Kile, Lashelem, Niki, Niki, Suthep, Sile, Sile, Sile, Nupa, Thu, Chen, Chenay, Yangshi, Chima, Yangshi, Chima, Ke, Kewa, Lampe, Chi.

[Speaker 2]
Yeah.

[Speaker 1]
Okay. We're in the middle of a debate. Just to remind you, okay?

We're in the middle of a debate that the person said it's impossible with regard to one cycle of the wheel. Explain to Commander Foley what's a cycle of the wheel. In this Wheel of Life, complex cycle refers to one wheel causing the other wheel to start.

So typically in one cycle there are three wheels at the same time. 1 and 2, 3 to 10, and then 11, 12. What's 1 and 2?

What's 1 and 2? 1 and 2 is basically the misunderstanding and the raw karma, fresh shoots. In the first life?

In the first life, and then the second one will actually trigger the third one that will go until the 10, and then 10 will trigger 11 and 12 which is on the next wheel. So really it takes three lifetimes to conclude one wheel. And so they say with regard to one triple spin it's impossible for resulting consciousness to be simultaneous with birth because he says the links must occur sequentially.

And then he quotes Sutra. And I wasn't wrong the other day. No, I was irritated because I was wrong, but I wasn't wrong.

Which also irritates me. It says that birth is caused by the 8th, you see? Sepa.

[Speaker 2]
Yeah.

[Speaker 1]
Yeah. Because Sutra says birth is caused by sepa, which is the 8th link. Initial desire.

Sutra says that. And then we say Sutra does say that. But that doesn't mean they all have to be sequential.

because even that Sutra statement was with regard to two cycles. If it were not that way let's take now it's the 9th link. Strong desire.

Strong misunderstanding of your seeds. Which is the opposite of coffee meditation. 8 and 9 take the karma that you make at link 2 and 8 and 9 trigger it.

8 and 9 set it off. The 8 and 9 make it strong enough to open. And then 10 is the karmic seed is ready to split open.

At 10 you touch the doorknob of your kitchen. And then at 11 you walk in and your husband yells at you. How do we know that there are two cycles that the Sutra was referring to?

He doesn't prove it. He just says that's the way it is.

[Speaker 2]
And from this sentence we can see that?

[Speaker 1]
We cannot see it. He just knows that. Good question.

So the Sutra also says 9 causes 10. This is 8 causes 11. So now we're talking about 9 causes 10.

And then we go we try to find it. We'll find the quotation. But here it says now it's the punchline.

du mi nid tu yang si chi ma nang gi phungpo pen che kyi le la You have karma which is going to project the heaps that ripen in the next life. chi ma means later. chi ma means later.

le la That karma that le which is du che kyi le which is really link number 2 that karma has to be fortified or fed or what do you call it with wine? Fermented like it has to be brought to maturity by negative coffee meditation which is called se le These are the 8th link and the 9th link. So coffee meditation is supposed to fortify and also select good seeds but the wheel is always bad seeds.

The wheel always involves bad seeds. So they are fortified or they are brought they are pushed to split open by the two emotions of love. Really, it's called desire.

Initial desire and strong desire is how we translate it. But it refers to misunderstanding the seeds. So misunderstanding the seeds is what is the water that makes them ready to open.

Link number 2 is fresh karma right after you plant it like a watermelon seed just after you plant it. And then you need this water and this sunlight to get it ready to open into a rebirth. And these are really misunderstanding the seeds.

What's the main god there? No, if you understood the seeds it might freeze dry them. They might never open.

And so technically according to the laws of karma you can't destroy a bad seed even with confession but you can freeze dry it. You can encase it in cement like nuclear waste. You know, that's a theory of nuclear waste you know.

I mean it doesn't work but this does. Well, in any school as long as you you don't destroy bad karmas when you do confession. You just make them inert.

[Speaker 2]
Isn't that sort of why there's some karma there to be destroyed?

[Speaker 1]
Of course there is. Yeah, still chacetepa. What's that mean?

It was your word I think. Your vocabulary word.

[Speaker 2]
Chacetepa. Chacetepa.

[Speaker 1]
Chavadan chepa tepa. Things still work. Things are empty but they still work.

It's correct to say. Yeah, there's still everything's reasonable. Okay, anyway then that karma okay that karma which is karma at the tenth link?

Okay. Ripe karma. Sile.

It's called sile. This is not the ablative. This is not from.

This is sile. And you say it quick together. No, it's link ten karma.

Link ten is called sipa. And the old translations are hopeless. Hopelessly wrong.

It says something like existing or something. Becoming. It'll say becoming.

And it's all totally wrong. Yours will be the first good translation I think. Sile means ripe karma.

What's ripe karma mean? The misunderstanding in two stages. Initial misunderstanding and then full misunderstanding have turned that karma from the second link when it was first planted into nupatechen.

[Speaker 2]
Able to perform able to have powers Yeah.

[Speaker 1]
It has given it extraordinary poussance French word.

[Speaker 2]
Poussance.

[Speaker 1]
It's in English also. But it won't pass the waiter test. They will show you the bathroom.

Do you mean poussance? The poussance is down there. It just means it makes it extremely powerful.

It makes it. Tu means power. It's like topshi, like the four powers.

[Speaker 2]
Like magical power?

[Speaker 1]
Yeah, but this word is kind of it has heavy connotations of magical. Or sometimes tugyat means to curse somebody with a black magic. But Buddhas are also called tuchien.

Mighty. It can mean mighty. So, once you misunderstand the seeds that you planted in your path line they become mighty.

Power. They take on mighty power. Chini.

And then you yangsi. This yang is yangsi. Don't read it as and.

It means rebirth. You lemba.

[Speaker 2]
Nice.

[Speaker 1]
What's the man in Donglin? Yeah, you take a kyewa. You take your future life.

Because misunderstanding the seeds has made your old karma mighty. Ready to split open. Pregnant.

Pregnant woman in the picture. It's very beautiful. I mean, it's terrible.

But anyway. But the implication, I believe, what he's trying to indicate is that that mightiness is the seeds being fed up to the moment that it splits open. So, while it's splitting open it's still being fed.

So, in a way, it's not sequential. Not sequential. Not all links have to be sequential.

I believe he's going there. You know, that even as the seed splits open, the water is still having an effect on it. I think number 8 and number 1.

9 and 10.

[Speaker 2]
8 and 9.

[Speaker 1]
8 and 9 are making 2 10.

[Speaker 2]
But they are misunderstanding, right?

[Speaker 1]
Yeah. In the highest interpretation of the wheel. In the lower interpretations of the wheel, you have desire.

You have desire. I would like to become a god. Or I would like to...

That's why it's serpa, which means desire. So, in higher understanding, it is equal to number 1. In equal to what?

In a way, yeah. Yeah, exactly.

[Speaker 2]
No difference?

[Speaker 1]
You tell me what's the object in 8 and 9 of the misunderstanding. What are you misunderstanding? The seeds.

But number 1 has to be what? Me or mine. Yeah, so, difference.

We're still going to call it initial desire and advanced desire, but then we're going to have a phenomenon that says desire here is misunderstanding. Which is what we're saying it is downstairs. You know, addiction comes from believing that there's something in the wine that can make you relax.

But if it were, it would always make you relax. OK.

[Speaker 2]
Excuse me. Can you make the first note?

[Speaker 1]
Yeah, OK. Make it 2 Chen.

[Speaker 2]
Make it 2 Chen.

[Speaker 1]
2 Chen. It's kind of a reader still asleep. He was up late last night and doing something.

Oh, making me a new computer ready. OK. Kachit Nare.

Tendrel Satsang. Kachit Nare Beautiful. Yeah, great.

It's getting boring. Nothing to correct. But I'll find something.

Kachit Nare. Tendrel Satsang. One set.

In one complete set. Chimbogde Mingsuki Tendrel. Yeah, don't forget it.

It could not be the fourth link, but we'll see. He didn't say Yenlakshipa, and he didn't say Yenlakshipa. But anyway, Nama and Rupa, name and form, are complete.

Which normally means what? As a link. In the link.

What is it in the link? What's the name and what's the form? For commander.

[Speaker 2]
Good.

[Speaker 1]
Form is your body. Mainly your mind and other stuff. Where?

When? Entering the womb. Entering the womb.

So, he's trying to define Keche. Which is the name of the fifth link. Which is the doors of sense.

The eye, the ear, the nose, the tongue, the body and the mind. And he wants to define it as a link. He's careful.

He says as one of the twelve links. So that's good. He's careful on that.

So he's really defining the fifth link. And then he says, well, he's gonna say it's the link between four and six. Four and six.

Okay. Interesting. Well, maybe it's okay.

Yeah, and don't forget it must be wrong somehow. So, the fourth link has finished, but he didn't say fourth link. He just gave it the name and name and form.

And the link here, Tendrel, right? Dependent origination can refer to cause and effect, but it can also refer to individual links. Pratityasamutpada can refer to individual links.

And we don't know. We have to read the content. What's rekpa?

It means to touch, right? Like there's nun's vows we're gonna get to about touching a man. It's called rekpa.

But here it's the mind touches the object. Like my visual consciousness is touching the white of the cup. And they're making contact.

Okay. And how they make contact is a big debate in her text. Gyang che kyi tsultu.

[Speaker 2]
How do they cover the distance in between them?

[Speaker 1]
Yeah. How can we have contact if the object is at a distance? And it came in your text.

Yeah. What did they say in your text? They gave a reason for the gyang che impression.

Oh, right. They did. Why do we have the impression that objects are at a distance if they're not?

Beginner's lifetimes of understanding and thinking about them. Infinite lifetimes. And it's called nun juk gi bhaktya.

[Speaker 2]
In the Mind-Only. Ancient habituated seeds?

[Speaker 1]
Of nun bar jupa. What's the jupa? B-R-J-O-D.

It's called expression. So the use of words and the impression of their meaning in the Mind-Only school is due to ancient habit. You're born with blue, red, yellow.

So you see the world that way. Okay. So what's wrong with this definition?

We don't know yet. Now, if you want to pick on a definition, you can present a counter example. Okay?

Oh, well that misfits your definition then. Or that must be the thing you're defining. Okay, go.

sukme khampe yuk gi pan rel yan lak chu ni ki nang sen thug gyur pe yuk gi ke che gi pan rel cho chan san yip dek thao son ja dey jir chu chan dey pay jir Yeah. So he's kind of mean because he's going to take sukme khampe.

[Speaker 2]
Sukme khampe.

[Speaker 1]
Yeah, he's going to the formless realm. Which is already problematical because the link we're discussing is name and form. So people who are born in the formless realm don't have the first one.

So it's already problematical to debate, to define their fourth link. Yeah, except in Tantra they would say they still have some chi. They still have some prana.

Yeah, or they couldn't exist. But in the Avadana I don't believe they make that distinction. They would say no form at all.

sukme kham na sukme me pong. We just had the quotation. Okay.

sukme khampe yuk gi pan rel yan lak chu ni sukme khampe ye de kye che kho tan do chu," Take the link, number five in the form yuk gi kye che. Okay? Link number five has six versions, right?

The kye che of the eye, the kye che of the ear, the kye che of the nose, the kye che of the tongue, the kye che of the tactile sense, and the kye che of the mind. So he says, let's take the mental one. OK?

tsen ni de ta. tsen ni de ta. Your definition must fit it.

tsen ja de che. Because it is kye che. It is kye che.

It is the fifth link. So does your definition fit it? Why are you worrying?

Why does it? Oh, because it's what you're defining, OK? It is kye che.

So your definition must fit it. Definition and definition. For $50.

[Speaker 2]
Number one, it must be a definition.

[Speaker 1]
Ah, in Tibetan. In Tibetan? It was in your text.

tsen ni ja. tsen ni.

[Speaker 2]
tsen ni.

[Speaker 1]
tsen ni. OK, you want to learn a new debate word? You want to learn a new debate word?

tsen ni. There's no F in Tibetan. But when you want to express disgust with somebody, tsen ni.

tsen ni. They won't spell it. I'll tell you what's got the word tsen ni in it.

tsen ni. Forget it. It's too late to get the $50.

[Speaker 2]
I thought you were trying to trick him. I can't get better than that. Now, just to save your self-esteem.

[Speaker 1]
I'll tell you what's got the word tsen ni in it. Just to save your self-esteem. Don't worry, I don't have it.

Blah, blah, tsen ni, kye tsen ni. Blah, blah, blah, tsen ni, kye tsen ni. Yeah, OK, that's all right.

Blah, blah, blah, tsen ni, kye tsen ni. Tsen ni, kye tsen ni. The definition of a definition is that three substantial things must be present.

Why is the definition more substantial than what it defines?

[Speaker 2]
Because it can be experienced. It's not like it's a name. It's like a fire under words.

[Speaker 1]
So what you're defining is a fire, which is kind of theoretical. And the way you define it is that, which is hot and burning. And that's real.

OK, that's more substantial. OK, anyway, here we go. So you've had tsen ni and tsen ja.

This is definiendum, right? The thing being defined, OK? So we just know that word because we looked it up yesterday.

But he thinks we know it. OK, sorry, you're telling me that's a definition. Because it is the thing you're defining.

It is kye che. It is a door of sense, OK? Does your definition fit the mental door of sense, OK?

Which is a door of sense. So it should fit your definition. Basically, he just said name and form came before, and contact's going to come after.

So we still don't really clear why it doesn't fit the mental door of sense. The mental door of sense, which is one of the twelve links of dependent origination. This is dependent origination in general, as the twelve links, OK?

kye che, tsen ni dan tang. tsen ni dan tang. I guess your definition fits it.

Why? Well, because it's kye che. It's the fifth link, OK?

It's what you're trying to define. So the gyut there is referring to the mind stream? You can say mind stream, but you can sometimes say person.

In their being. Sometimes I translate it as being.

[Speaker 2]
In this case, it's just the mind stream because he doesn't have a body.

[Speaker 1]
Well, they also have a being. You can say they have a being. In their being.

[Speaker 2]
Translate literally the che chen di yin de che, because that's what we're talking about.

[Speaker 1]
Because it is the example I gave you, just now. In the formless now. The mental door of sense in the being of a person in the formless now.

[Speaker 2]
He didn't even bother to illegally repeat the subject. He just said, you're illegally repeating the subject, please.

[Speaker 1]
Ah, yeah, yeah, that's good. Yeah, yeah, yeah. Go ahead and read.

de na, de la, depe, sukhi, tenrel, yipar, yipar, thao. Depeche. Okay.

De na, de la, depeche. De na, if you agree that it fits your definition. The formless realm person's mental door of sense.

Sense door. Okay, if you agree it fits your definition. Then, de la, depe, sukhi, tenrel, yipar, thao.

Depeche. Then there must be some kind of dependent origination or link or something. Right?

Something that grew dependently. There must be something dependent. Depending on it.

De la, de. Depending on it. Which is physical.

But, I would have reversed it. You see, I want to ask, why doesn't it say, de, suk, la, depe, tenrel, yipar, thao. Are you telling me it comes from matter?

Because matter is part of the fourth link. You just define the fifth link as that which comes after the fourth link. Implying that the fifth link is dependent on the fourth link.

Then this formless realm person must be dependent on form. Because it's dependent on name and form. Because it's dependent on the fourth link.

You know what I mean? I would have reversed it. This one, the way he has it is a little, I don't know.

Is he referring to some later link? I don't think so. I don't think so.

He could be saying, then there must be a form of that which is dependent with form. You know what I mean? Meaning came from form.

But it's just a weird syntax. We got a two on that one, okay? de na, sukme kam na sukye par yipar Is it correct or incorrect?

That suk, yo, in the sukme. Yeah, so sarcastic. It has to go down.

sukme kam na sukye par thao Good. Okay. So I guess there must be form in the formless realm.

I think the problem is that he said link five is coming from link four. And then he called link four name and form and he didn't call it... Yeah, name and or form.

Nice. Wow. You guys are getting good.

I got to change these. These are a little too strong. But I'll sell them to somebody.

[Speaker 2]
Let's check him out.

[Speaker 1]
Okay. He asked me my number and I don't know.

[Speaker 2]
Oh my God.

[Speaker 1]
Yeah, he asked me my number. I think I mistold him. But we learned that there's a blue light in the computer that hurts your eyes and you get macular degeneration.

And first we thought it was BS and then we looked it up and it really is true. But people can try those and I'll buy another one, okay? Okay, here we go.

Go. Khacig. Yeah, your pronunciation is really nice.

Khacig. If something is the link of khacig, door of sense, what's in the picture in the Wheel of Life?

[Speaker 2]
A house.

[Speaker 1]
Yeah, a house with windows. Yeah, the empty sense part, the window of your eye, okay? Waiting to be looked through.

When you look through it, you make contact, then it's number six. Then you reach number six, okay? So, let's take...

Let's take... If it's the... If something is the tendrel...

He didn't say yenlan. Well, he did say yenlan. If something is the link of the doors of sense, which is one of the twelve links, pang ja yinpichak, you must get rid of it.

You must eliminate it in your spiritual progress, in your spiritual evolution. You must get rid of it. Yes or no?

[Speaker 2]
No.

[Speaker 1]
If anything is any of the links... Yeah, if it's any of the links of the Wheel, it's a pang ja. I would say it's a pang ja.

You've got to get rid of it. It is something to eventually get rid of, because this is blood, bone, and flesh. Yeah, this is not a divine body.

This is not an angelic body. This is a Wheel of Life body, right?

[Speaker 2]
I'm sorry, what?

[Speaker 1]
Now he's going to... He's just getting greasy. Okay.

That should be a debate word. You're just being greasy. Okay, please read.

You got the plane. That stuck with us, by the way, Commander. It's an idiom.

It has a weird pronunciation.

[Speaker 2]
They pronounce the B.

[Speaker 1]
There's no reason. It's just a habit. It's an idiom.

Are you telling me it's a pang ja? Correct, correct, correct. Okay, cool.

You ready? Well, when you said fast, it's okay. It just means baba.

Take the eyeballs with which you are reading this screen right now. That's what the debate says. Take the eyeballs with which you are training yourself to become an angel.

Okay? I guess they're to be illuminated right now. Okay?

One of your eighteen leisures and fortunes. Okay? Gyel dzor means eighteen leisures and fortunes from the lam rim.

From the lam rim. Which include the ability to see the scriptures. So you can get enlightened, right?

Oh, I guess we should just poke your eyes out right now. Because they are pang ja. They're something you have to get rid of.

Then we got to say phuky pang ja and trelky pang ja. And you had those two words two days ago, before your break, when you forgot everything.

[Speaker 2]
Phuky pang ja. Temporary.

[Speaker 1]
Nice.

[Speaker 2]
An ultimate.

[Speaker 1]
Yeah, short-term pang ja and long-term pang ja. Okay? They are a long-term pang ja.

You want divine eyes. You want the five eyes of a Buddha. But in the meantime, they are not trelky pang ja.

They are not trelky pang ja. They are not a short-term thing that you have to get rid of. You got to keep them.

Okay? That's why he's buying new glasses. Okay.

Nice. That was easy. Go ahead.

Do you mean new thing? Danjor kichor? Danjor.

Danjor. It's always a heavy peninsula.

[Speaker 2]
Danjor. Danjor.

[Speaker 1]
Yeah. Like neomjor. Like yoga.

Like yoga. Danjor kichor. Kichor.

Kichor. Chokye dang. Tempeh.

Mi. Mi lu. Pang ja mayin par.

Drup sin pe chir. Nice. You're hot today.

What happened? He got some sleep or something? Or you cooked him some nice food or something?

Both. First he had the food and then he had the sleep. I don't like it that much.

Drup sin. Tell me what's a drup sin.

[Speaker 2]
What you accomplished just after?

[Speaker 1]
Yeah, but here it's proved.

[Speaker 2]
Proved. What's been accomplished?

[Speaker 1]
Already approved. Already proved. Sin means already.

We did it already. We proved what? That the danjor chokye, a human body which possesses the 18 leisures and fortunes, pang ja mayin.

[Speaker 2]
They're not a problem. Yeah.

[Speaker 1]
That's not something you want to get rid of. A telbu. What does dangjor chokye mean?

Telwa means leisure. Telwa telwa. And jorpa means fortune.

Fortune, I see. And it's really telwa dangjorpa chokye. And you should have a footnote with the 18 at this point so I went and got it for you.

Okay? And it would be nice to review the 18 because we all forgot them. Okay?

So here's the 18. Let me see if I found you the best source. I found you some different sources.

This one's a little long, like 10 pages. We're not going to translate the whole thing, okay? Let's just do the...

I numbered them for you. Let's just do the numbered ones, okay? We are basically getting the 18 of what we call the chokye?

Leisures and fortunes. Okay. The 18 leisures and fortunes.

Okay. Telwa ge jorpa chu. Eight leisures, ten fortunes, I believe.

Let's go see.

[Speaker 2]
Eight negative things and ten positive things.

[Speaker 1]
Hey, Scott woke up.

[Speaker 2]
Oops.

[Speaker 1]
Excuse me. I've got to get my sutra. I can't teach those.

I forgot my... They won't let you in the room? Yeah, they won't let me in the room, right?

I'm sure. Maybe I could just take a nap.

[Speaker 2]
I think Scott puts a spare jacket in the office.

[Speaker 1]
Yeah, but... One day, do you know this story? After the break at a public talk in Malaysia, I put somebody else's coat on by accident, and it was like this long.

I didn't notice. Okay, here we go. Uh...

Yeah, we could have a small appendix. Maybe this is too long for a footnote. But let's go.

Read this, and we'll throw this in. Seiji has the plane. Find something wrong with this pronunciation.

It's not easy. Nipa ngowei gone nyepar. Ngowei?

Ngone. Ngowei. Ngowei.

Ngowei. Ngowei. Ngowei.

Ngowei. Ngowei. Ngowei.

Ngowei. Ngowei. Ngowei.

Ngowei. Ngowei. Ngowei.

Ngowei. Ngowei. Ngowei.

Ngowei. Ngowei. Ngowei.

A little bit wona. Okay? A little bit of a W.

Wona. Wona. Where, man?

Wona. Wona. Dang jore seja waji tabu.

Tabu. Tabu. Tabu.

Tabu. Tabu. Tabu.

Tabu sikla. Sik means a flea. Sik means a flea.

A flea. A flea on your head. Sik.

This is sik. Sik. One.

One. yeah okay you guys can translate this yeah thinking about how this body how this life is so difficult to find okay by by by reason of its essence by reason of its nature yeah and sometimes they'll say by reason of its causes which is doing millions of good karmas okay so that would be by virtue of its causes this is by virtue of the of the way it is of its essence okay yeah good this life it means this life this chance to get enlightened now in this life wanna yeah and this starts you could really split these if you want it might no no it's a question it ends in Shana well now when we say Shajah when we talk about leisure and fortune what what's that line what is that referred to okay she double she lost there by the way this is a load on this is not a alarm in which sage II will be happy about because his text had a debate between the difference about the difference between lam rims and low Jones developing the good heart and lamin well was there overlap if you were one could you be the other he had a discussion but we got this one from us it's called a supplement to instructions on developing your heart to deliver it as an oral teaching okay 14th century okay I'm sorry oh yeah what exactly are those 18 what are they like you know how do you describe them then he's gonna list them okay he's gonna go through see the numbers on the left but it's a long story he does a good job he does a good job he clarifies confusing ones then he gets to the ten George the ten fortunes he finishes the eight leisures and he goes slow and he does a nice job and then he resolves questions about them okay so it might be an interesting appendix I think all of our translations have had some really nice appendices and you did yeah yours is too hard to have a pin this do we have to stop there yes yeah I'm sorry okay well that's exciting we can it's a better presentation than the home room and it's much older okay so you know it's kind of cool I'm sorry yeah stopped here 923 yeah in the next sentence is gonna say there's eight leisures and there's ten fortunes tell what gate drop with you by the way tower has connotations of being slow yeah it means being slow tell tell boom means he's very slow here it means you you have time to do stuff in your life before you die and in Joppa does mean rich okay literally rich okay okay I mean Shogishmooki Nice