Классика Алмазного огранщика: Нижний Срединный путь — Анализ зависимости, занятие 40

[Speaker 1]
kīrābhīṃ citta-yende gyanpādi saṅge śṛṇtu nitye bhūvārgī yoguṇam daśīṅga citta-pāśo nidam guṇorādhamandala kaṇḍuyātayāmi saṅge chṛdaṅso kīrtanaṃ lā yāntrubhādu dhātmikāpsu jīva dhāgī-cañyengīpe sannāṅgir jholaḥ pañchir saṅge drubhāśo saṅge chṛdaṅso kīrtanaṃ lā yāntrubhādu dhātmikāpsu jīva dhāgī-cañyengīpe sannāṅgir jholaḥ pañchir saṅge drubhāśo saṅge chṛdaṅso kīrtanaṃ lā yāntrubhādu dhātmikāpsu jīva dhāgī-cañyengīpe sannāṅgir jholaḥ pañchir saṅge drubhāśo Shoghi Shmukhi.

Do you want to describe your text? Okay. Basically my text is about the dependence, the will of life and we are only focusing on the 12 links of the will and we are actually going very deep into the each link.

So currently we are on link number six, link number six, which is the contact, which is the contact, the male and the female in the picture. And yeah, so it's getting pretty exciting. Okay, good.

Make sure guests have things to drink, okay?

[Speaker 2]
Make sure you have things to drink.

[Speaker 1]
These guests also, make sure they have things, do you have things to drink? What? You have something?

You lack a coffee or something?

[Speaker 2]
I already do. Okay, all right, okay.

[Speaker 1]
Okay, all right. So first we do a homework and then we do the text, okay? Okay, we only covered about two items last session, so my homework is not much and pretty easy.

So which sense power do we not have in the form we are on? Smell and taste. Smell and taste.

Yes, easy one. Kind of a trick question, what sense power do we not have in the form we are on? Thank you.

And what do we not have in the form we are on?

[Speaker 2]
Formless. Formless, right? Pizza.

[Speaker 1]
Yeah, we want to be inclusive here. And what is the nature of link number six?

[Speaker 2]
It is a state of mind. And which is? Which is sustained.

Oh, sorry, yeah, sustained. Comes after five.

[Speaker 1]
Yeah, okay, Tibetan. Wrong talking.

[Speaker 2]
No power by itself. By itself. Operating on its own.

[Speaker 1]
Dukden? I'm not going to say. The senior keep quiet.

Who is the senior? Just kidding. Those people who are younger than me, please answer.

Okay, I'll answer. Dukden. Truth of suffering.

[Speaker 2]
Truth of suffering. Oh yeah, you're younger than me.

[Speaker 1]
I waited for quiet across the room. Matching. You can be in.

You're in. Smell and taste. Nose and tongue.

Okay. Okay, that's all I want. Wow.

Thanks, Yvonne, we needed it. Sorry about that. I was cracking my head.

Do you have a picture of the wheel? I know. Like the cover of your textbook?

Yeah, yeah, good idea. Oh, I have one. Yeah, okay.

Just to show people where we're at.

[Speaker 2]
That picture that you took, is what you're doing?

[Speaker 1]
Do, do, do, do, do. Yeah, so we're studying this thing. And these are the twelve links.

Twelve things that get us in trouble. Trouble starts at one o'clock. Trouble goes to twelve o'clock.

And this is misunderstanding our life. This is making karma, because we misunderstand our life. And because of that, our mind enters our mom's body.

And this is our mind and body growing inside our mom. And this is our sense organs. And then they touch the world, which is presented by a man and a woman touching.

Okay. So that's the one we're on right now. So he's going very deep into these twelve, and we're trying to learn how to shut it down.

How to stop the wheel. So we don't suffer anymore. Okay.

And this text goes very, very deep. And it was written about 500 years ago. Okay.

Roughly. Oh, so we got the definition. The technical definition of link number six.

Which is the body and mind have already entered the womb of the mother. Okay. In a single wheel.

Why do I say single wheel? Because at the same time, there will normally be three wheels. Yeah, wheels tend to come in threes.

So start, start, start. Three wheels are happening at the same time. Three lifetimes.

So, I'm sorry, we're on the sense organs, right? We're on number five. Oh yeah, number five stage.

Yeah, okay. And that's all. The body and mind have entered the womb.

And the I hasn't made contact with the outside world yet. Okay. Alright.

Okay. Please read. Read these four lines.

Okay. Nice. Okay.

Then this and this. Okay. Yeah, there are six sense organs, including the mind.

And the heart circuit goes down the body, right? Okay. Yimei.

Okay. So six openings to the outer world. Okay.

Six openings to the outer world. Now something interesting. Guess I'll assume you.

Your I? Your I? Okay.

Can be good karma, bad karma, and neutral karma? Interesting. It's a little controversial, if you ask me.

It's not a state of mind, is it? Here he just says it's a pumbal. So, I guess you could say the other four pumbals are going on, or the other pumbals...

Remember that each link has all the parts of you going on. And then we emphasize one of the parts. So, you can have good karma going on, bad karma going on, and neutral karma going on.

What's neutral karma? Well, technically, by name, it's that it wasn't predicted by the Buddha. It just means it doesn't produce a result that's pleasant or unpleasant.

Good. Yeah, like the lines in this table. Like the lines in the wood.

This is the result of neutral karma. Okay. You don't think it's ugly.

You don't think it's beautiful. You're just like, okay. Or the pattern of this, this pattern.

Okay? Okay, tongpang gongpang nyi kun yu. So, there are...

Not that you lose your eyeball when you see emptiness directly. But, there's parts of you that are canceled when you see emptiness directly, that are here. And there's parts of you that are canceled as you do the two husbands in the kitchen, okay?

You start to lose parts of this. It's not that you lose your eye. What's the pun here?

You get rid of. Eliminate. I used to say eliminate, but people say in English, elimination refers to poo-poo and pee-pee.

So, they don't like it. Get rid of.

[Speaker 2]
So, there's some aspect of the sense powers as we experience them that we lose by seeing emptiness.

[Speaker 1]
Yeah, by seeing emptiness. When you see emptiness directly, okay? Maybe it's a certain feeling about them that they come from their own side.

Okay. Here's an important distinction. Yeah, what's it mean in English?

They both have eyes. Okay. Okay.

This means, this is a difficult word. This ten, which means dependent, right? Means your home base.

Your mind and body. It means su-gang, su-gang. Okay.

It means your mind and body. In this context, it means your headquarters. Yeah, your body and your mind is the headquarters.

And so, your body and mind can be, see emptiness. Your body and mind can be a person who didn't see emptiness. And these eyes, ears, are glued like Mr. Potato Man. They are glued on this body. They depend on this body. So, ten in this context has a totally different meaning.

It means your home headquarters of you, su-gang, his body and mind, okay? So, these are called ke-che, which means the features. And it normally comes after a definition.

So, here's the definition of the link. Then you ye-wa. You divide it up.

Then you decide whether it's... what kind of karma it is. Is it karmically active or not?

Then you decide whether or not you've got to get rid of any part of this. And then you decide who can have it. And these are all called...

These come after the definition, classically, in the Rangguk. What's Rangguk? Our system.

Okay.

[Speaker 2]
Before that, we have the chen-yi, and then we have the ye-wa, and these distinctions, do they have a special name?

[Speaker 1]
Ke-che. Yeah, ke-che. K-h-y-a-d.

[Speaker 2]
Distinctions.

[Speaker 1]
Yeah, and that goes back to the word chu-chen, which has a ke-chen, you see. So, okay, features of a basis. Please read.

What's it mean? We've got six of them in the... All, all six.

It's hookah. Okay.

[Speaker 2]
But just the yi, ki, ke-che, in the formless realm.

[Speaker 1]
What is the desire realm?

[Speaker 2]
Well, what is it?

[Speaker 1]
It's a world that you experience when you have... Your mind is not subtle. You want sex, you want food.

And this is our world. And then there's a more subtle world that we cannot see, where people just have, live on focus. Okay?

And they have very beautiful bodies, like superheroes. That's called form realm. And in formless realm, you don't even have a body.

You have some chi, but that's all, no physical body. So, where do you have these six organs? Oh, in the desire realm, you have all six.

In the form realm, you're superhero, but you still have all six. But in the formless realm, you don't have, you only have a mind.

[Speaker 2]
And in this case, he's throwing the form realm in with the desire realm?

[Speaker 1]
Yeah, he said the lower two realms. So, you ready? So, in the form realm, there's a nose and mouth.

Yoga top. In the form realm, do you have all six? No.

It says you have all six. No. In the form realm, it's not both.

No, it says you have all two kha, all six. So, you have a nose and a mouth in the form realm. This is us.

Do you have, or don't you have? You have? So, they have no object?

Yeah. You have to say that. You have a nose, you have a mouth, but you don't use it.

I see. Okay.

[Speaker 2]
Got it?

[Speaker 1]
But, if you said you have... Yeah, who wants Thor without a nose? Who wants a superhero without a nose?

Can you define Keture without an object? I don't know. I guess a blind person, I don't know.

They don't work.

[Speaker 2]
But, a blind person also has Keture, right? I don't know. I think...

[Speaker 1]
I don't know, you could have a nice debate. I don't know. Okay, we're gonna define rekpa.

We're gonna define contact. What's the normal meaning of contact?

[Speaker 2]
Oh, the physical contact.

[Speaker 1]
No, between what and what and what? Between object, between the sense power and the mind. Yeah, the eye sees the color, and then the mind sees the eye seeing the color.

And then they make contact. Okay, that's number six. Here's the technical definition, which is difficult.

Okay, and it's kind of long. Ah, you got the point. Correct his pronunciation.

It was kind of boring job. Catch something small. Catch something small.

Not touch. Okay, yeah. Ten neyu, ki ngyurwa, rangpap ki chokpe, sakye ki senpa, yanlak chuni ki nangsen, thugyurpe, rekpe, tenrel ki senyu.

Okay, good. I don't think we did. Did we?

Oh, we came down to it.

[Speaker 2]
Ah, okay.

[Speaker 1]
Ranggyur, it's its own cause. The sixth link's cause is the fifth link, okay? The empty windows.

The empty eye, the empty ear, the empty mouth, okay? And we're not talking about multiple wheels. We're talking about a single, a single wheel.

Sar means one turning. Usually it means finish, right? Sar song, I finish the work.

But here it means a set. Yeah, yeah. Sar chik.

So, we restrict ourselves to a single wheel. Because you can't define it as what came after link five, if you're talking about the second wheel. Because the whole second wheel came after link five.

Okay, you got to say, in a single wheel, okay? Sar chik tu chepay. Ke chik tu ten dro dzok.

We have the fifth link, which is our physical senses, is all set. It's all finished. The empty windows are ready.

The windows to the outside world are ready. Rang de ten dro sar chik gi wang du chepa. And the result of the contact, which is feeling, link number seven, hasn't happened yet.

So, he's positioning it in time. Link five is finished. Link seven hasn't come yet.

So, I guess we're defining link six. Ten dro ma du means hasn't come yet. Kong du, before that, okay?

By the way, when you say, ma du kong, it means, before it starts. You don't say before it doesn't start. Ma du kong.

When you say kong, it means, in English, we use the positive. In Tibetan, you use the negative. This, I'm gonna wait until he doesn't come.

Okay? Like that, in Tibetan, you have to say it negatively. So, don't get confused.

Here's the guts. Here's the most important thing. There is a dupa.

Stanley. Du che. Sanskrita.

Sanskrita. In your text. Du che.

Yeah. Du and kin. Causes and conditions.

Okay? So, in his book, main causes, which is the seed, and conditions, which is sunlight, water, fertilizer, they do to come together, and they produce something. Okay?

So, du is very important. Past tense. Here's this.

Here's the meaning of du, that you can, you can see the real meaning of du, and then when you come to your du che, you feel more comfortable. Okay? So, by the way, what does his du che doesn't mean?

It doesn't mean composed thing. Nice. It doesn't mean the whole made of parts.

And many, many people mistranslate it. Okay? Du che, Sanskrita, in Sanskrit, does not mean, what do they call it?

A composed thing. It doesn't mean that at all. It means the causes, met the conditions, and something came out.

It's, it's the moment after. Okay? The collecting.

Okay? So, but here we have a dupa of what? Three things.

Yu, wang, nam she. The object, the white color. The wangpo.

The cells at the back of the eyeball. And the nam she.

[Speaker 2]
Yeah.

[Speaker 1]
Then I think, I'm seeing white. Okay? This is my window.

That's the guy outside the window. And my mind is the guy looking through the window. And when those three finally make contact, come together, dupa.

Okay? So, get dupa straight. Okay?

Wangpo totally synonymous with du che? Ah, that's a nice... I thought that sometimes it came to wangpo and nam she.

You can say yuk gi wangpo. So, I guess, maybe you can say yes, in the sense of wangpo, if it's limited to sense organs. But wangpo can mean a lot of other things, like ishvara.

Okay. So then, due to the convening dupa of the object, the sense power, and the mind, here's that special sense, human computer, a noun, because it has an apostrophe s in front of it. The phases of the object.

How the object is changing. You know, the bubbles are coming up, the bubbles are popping, you know, and I'm observing the changes in the object. Okay?

And that's without depending on any other mental function. It works on its own. Give me a rough example of a mental function that has to depend on another mental function.

You can say resentment, okay? It's sikpa, which is called burning. Resentment.

You had a fight with somebody, and for three weeks you resent them. But the first hour, you hate them. Okay?

So, okay? Or you're angry. Okay?

So, resentment depends on anger. Resentment cannot operate Rang Top Gyi, on its own. It needs another mental function to rest on.

Okay? But some mental functions, some parts of your mind, and you did 48 or 51? I don't remember.

46 mental functions. Okay? Some of them are independent, and some of them depend on other mental functions.

But this one is independent. Okay? And it examines its object, the phases of its object.

Here's the verb. It examines the phases of its objects. Okay?

And it must be sak che. It's gotta be unimpure. Why?

Who does that eliminate? Yeah, because we're talking about the Wheel of Life. So, in the definition, you must say it's dirty, meaning Buddhas are outside of the Wheel.

Okay?

[Speaker 2]
But they don't even believe they have this.

[Speaker 1]
Say again?

[Speaker 2]
They don't even, in this school, oh, they believe.

[Speaker 1]
Yeah, they gotta have eyes. Okay? Here's the Buddha up here.

Okay? He's outside. He's not in the Wheel.

Okay? And he's pointing to the moon, right? Okay, okay.

[Speaker 2]
But we did just say that you get rid of your...

[Speaker 1]
Some elements that are present during that link? Okay, I wouldn't say you get rid of your eye. Okay?

Okay. Okay. Your eye has different powers at that time.

Right? Your eye can smell things, for example. Okay?

All right, uh... Now, here's the killer. It's a sempa.

[Speaker 2]
It's a state of mind.

[Speaker 1]
Yeah, it's a state of mind. It's a movement of the mind. So, now we get more precise in the definition of contact.

It's not the touching of those three things. It's the mind that results from that touching. It's a state of mind that results from that touching.

Okay, got it? Okay? See here.

The three make contact, and due to that, there's a sempa. Okay? So, it's not technically the contact.

It's the state of mind that comes from the contact. Okay? And then you're like, oh, that looks like a good cappuccino.

You know? Okay. And then what happens?

I feel, oh, that's a good cappuccino. That's nice. Okay?

Then the next thing, I make contact, I check, mind comes, and then I feel happy. Contact basically then is synonymous with perception. Exactly.

[Speaker 2]
Yeah.

[Speaker 1]
Touching the outer world, let's say. Touching the outer world. Not the touching of those three things.

[Speaker 2]
Yeah.

[Speaker 1]
So, it's really cool. Yeah. Yeah.

It's a sempa. And that's a little delicate. It's not the condition of the contact.

It's what happens from the contact. But it's called contact. Okay, good.

Then I made a note here, you know. It's interesting. Yeah, because rekpa is in the kundrala.

What's that mean? It's one of the five omnipresent mental functions. It's one of the five functions of the mind that never turns off.

Your sleep, your unconscious, there's four states, sleep, unconscious, waking, or having sex. And even during those times, you still have contact. Okay?

Alright? Even during those, you know, crazy times, you still have contact. Okay?

If you can be very drunk, and you still have contact. Uh-huh. Okay, five states of mind you never lose.

Okay? You lose your good sense. Go ahead.

[Speaker 2]
And then Mind Only would agree, but say that it's not the outer world you're making contact with.

[Speaker 1]
Yeah, that's an interesting thing. Like, what's contact in the Mind Only school? Ask the professor of the Mind Only.

Yes, it's the whole refrigerator. Yeah, I'm not going there.

[Speaker 2]
Okay.

[Speaker 1]
Uh... Okay, go ahead. ter la ter gyur te ni yi nduy te nduy te nduy te Yeah.

[Speaker 2]
rek pa ne yi gyi nduy te rek pe wa dek te par par, yeah.

[Speaker 1]
par duk yu Yeah, okay, good. It's just that there's chok, chok, six kinds of... six kinds of...

contact. depending on which organ is involved in the, in the, in the contact, okay? Okay?

And there's a, there's an idiom that's used in the study of the Wheel of Life, which is called miky dute rekpa. You always say it this way. You don't say miky rekpa.

You don't say contact of the eye. You always say miky dute rekpa, contact involving the eye. And I prefer the instrumental here, but Vasubandhu likes the genitive, so I'll go with him.

And we should translate his commentary. It's a hundred and thirty pages, and it's, and I translated a rough translation, but it's beautiful. It's very, very nice.

And he shows his true colors. He's very mind only. He's got very fancy clothes on.

He's not some sleepy Abhidharma guy. Okay? He's, he gets hot.

He gets really hot. Okay? Yeah.

Okay, here's the Chirky Khyer par. Here's the khyer chos. Chirky Khyer par.

[Speaker 2]
Yeah.

[Speaker 1]
Here's the long term, Chirky Khyer par. Or you can say khyer chos. Go ahead.

chirky khyer par yu te, miky dute rekpa la, gesok sum kha yid, sen nam la lung ma, shen nam la lung ma ten kyi khyer Translate that, somebody. Chirky Khyer par yu te. Yeah, now I'll give you the standard features.

Standard features. What kind of karma is it? Who still has it?

When do you get rid of it? Okay? So, yid, ah sorry, yid dute rekpa, has sum kha.

Yeah, contact of the mind can be good karma, bad karma, or no karma. Okay? Neutral karma.

But, contact with the eye must be karmically neutral. That's a little touchy. Well, all the other senses, all the other five.

You would expect that in the last, in the last link. You know? In the last link, all six got to be all three.

In this link, the physical senses are just always neutral. It seems like you should have said that in the past one. He said, all three for all six.

Here he says, all three for mind, and only neutral for eyes, ears, nose. When you just look at something, it's not like you're hurting somebody, or you're not hurting somebody. Okay?

Yeah, but in the, in the last link, which is just the unemployed sense organs, we had all three with all six. Now he says, the mind has karma, good karma, bad karma, neutral, but the eye does not. Contact with the eye is neutral, always neutral.

So, why he makes that distinction, you can debate it tonight in the debate ground. Just now, during the kick, during the, yeah, kick, during link, yeah, yeah, and now you get here, he says, no, no, mind has three senses, organs have one. Something, something sneaky, something happens along the way.

[Speaker 2]
I don't know.

[Speaker 1]
My teacher used to say, write, write a letter to him, 500 years ago. You write him a letter. But you could debate it, and you have to think about it.

That's your problem. I'm, I finished my job. Okay, tongpang, gompang, tongpang, gompang, nyi kayit.

What's that mean? So, I'll be doing these two paths. Contact, contact is, parts of this link are eliminated when you see emptiness directly, and part of this link is eliminated in the years after that, as you get used to that experience, okay.

No. Well, both are there, but he doesn't say why. What part of, he doesn't say, what part of contact do you give up when you see emptiness directly, and what part of contact do you give up later in the kitchen?

[Speaker 2]
He doesn't say. Does it imply that if you add the tongpangs and the gompangs in regards to this, that somehow that equals complete elimination?

[Speaker 1]
No, the implication is that. Then you reach nirvana.

[Speaker 2]
But then you lose eyeballs at nirvana.

[Speaker 1]
Yeah, that's...no, I'd say, there are elements of it that are eliminated by seeing, and there are elements that are eliminated by habituation, and there are elements that are not eliminated. You would say that. Okay.

Now, who's got, who's got this contact? Yeah, it doesn't matter whether you saw emptiness or you didn't see emptiness, everybody has this contact, okay. So, the whole universe is only two kinds of people.

I like to call it virgin and not virgin, you know. No, I mean, there's only two kinds of people in the, in the universe. And when you talk about minds, there's, there's two kinds of bodies in the universe, virgin or not virgin.

There's two kinds of minds in the universe, you saw emptiness or you didn't see emptiness. And that's a beautiful, there's only two kinds of minds, there's not more, okay. And you're either two kinds of people, you're either normal, sosokyo, or you're special.

And there's no third possibility, okay. Yeah, he said teenagers, people who got teachings on it but didn't see it directly. But I kind of pushed it.

[Speaker 2]
You're referring to the stream of the body and mind, or is it referring to the stream of the mind?

[Speaker 1]
What, stream what? Oh no, this gyu means, before it was ten, in the last one it was ten. It just means in their mind, yeah.

This gyu doesn't mean santana, this gyu doesn't mean person, it doesn't mean that. It just means home base, you know. He could have said ten.

He's showing off. We can call it ten, we can call it gyu, same thing. Yeah, that's true, that's true.

That's what he's trying to say, you guys debate it later. I don't think so. Okay.

What's that mean? Good, all six kinds of contact are in the desire realm. In the sukham, please read.

Good. Nice pronunciation. Okay, sukham in the form realm, which is place where Thor, and Superman, and these superheroes, except for, matok means except for, matok means except for, contact which involves nose and tongue.

Okay, they don't have food, they don't have normal food. If they did, they would fall out of that meditative state and to our realm. If they try to eat a donut, they will drop to our realm.

Okay, so there's no contact. But, shen nam gyu, complete. Sangwa, sangwa, complete.

In the formless realm, where you only exist as mind. By the way, when you die, if you're, if you died right now here, and you go to the formless realm, how long do you spend in the bardo? Yeah, no time.

You enter the formless realm right, right here, and you live here. Okay, if Geshe-la had died right here, he enters the formless realm right here, and he just stays there. There's no bardo.

I don't have to go there. You see what I mean? Okay, so in the sukham, there's only one kind of rekpa, except for the mental contact, the others me, they don't exist.

Okay, why are these three guys here today? They are learning to be DCI teacher. They are in the downstairs program.

Okay, they are with the 35-40 people from many countries, learning to be a DCI teacher. Why are they here today? They're visiting.

No, but why are they here? Why are they here? Explain to Mr. Ye.

[Speaker 2]
The reason why they are here is that they need to develop some life tools, some real application in their business or in their life. So they need to have three things. The first part is that they need to come up with a catchy name for the life tool, and then a good photo.

The second part is that the information should be authentic. It should come from the content, the practice. The third part is that it should be relevant to our life, applicable.

[Speaker 1]
Yeah, so downstairs, we study how to use this stuff in your business, or in your marriage, okay? Downstairs, and the people downstairs teach 30,000 people every year, okay? In 25 countries, okay?

But, all the stuff they teach comes from these books. So, these guys are like the snow on the mountain. What they do here is like snow on the mountain.

Then it melts, and it goes down to the whole world. But, we don't talk about all this stuff. This is the information source.

But then, we try to change it to something that normal people can use. So, their job is to, they listen to the information, and then they take it downstairs, and turn it into something that normal people can use. And what we used, the Wheel of Life 4 in DCI so far is what?

Level 6. Yeah, how to stop addiction to alcohol, addiction to gambling, addiction to sex, addiction to pornography, addiction to the internet. You know, because this wheel talks about addiction.

You know, you keep going in a wheel, okay? So, so far, we use this book to help people with addictions. And there are beautiful stories about people who overcame very serious addictions.

They write us, they say, oh, the wheel worked for me. Okay, but you cannot give them all this information, they'll go crazy. So, their job is to listen to all the details, and then make it something simple for normal people.

And Mr. Mu is using this in the largest hospital in China for addiction, in Guangzhou. He's using this guy's information, but to treat normal people, who are not Buddhist. We don't care you're Buddhist, Muslim, we don't care.

So, but that's their street people's job. So, his job is difficult, he has to translate every single word. Their job is more difficult, they have to make it simple for normal people.

And she's in charge of the Diamond Axe Division, which all the teachers go out and teach normal people, okay? In the world, she's in charge of all that, right? Okay, so here we go.

So, this is the heavy, heavy information, and their job is to make it into something people can really use, okay? And not, no complications, make it simple, something people can use, okay? How you gonna do time management, with the Wheel of Life?

You know, that's their job. Yeah, yeah, okay, alright. Okay, go.

Okay.

[Speaker 2]
kacig nare ranggyurakpe tendrel sok rangde sepe tendrel madrup kong kyi rangyur simdung parma sung kang rung rangtop kyi nyamsu nyongwe sempa yenlak chuni kinangsen du gyurpe sorwe tendrel kinat kisen yi serna Nice, very nice.

[Speaker 1]
He's like a language freak, he knows many languages. Okay, something happened just now, who can tell me? Yeah, we're moving out of those links.

We got Rangguk, we got our system, now we're moving on to the next link, okay? How do we know that that's happening? Yeah, somebody's coming to debate, okay?

So, we're through giving our presentation, okay? What are the three steps in Buddhist learning? Number one.

No, shenlugapa.

[Speaker 2]
Sorry, shenlugapa. Yeah, we attack a bunch of bad ideas.

[Speaker 1]
Yeah, somebody tells a lot of bad ideas, and we attack them. That's the first step in Buddhist education, maybe there's a lifetime. You don't just tell the student what it is.

You say, some people are wrong about this, they think all these things. You see, that's the first step in Buddhist education. You don't tell the student what's correct.

You tell them what's wrong and why it's wrong, but you don't tell them what's correct. That's the first step in Buddhist education. Okay, these people say emptiness is the blue light, but it can't be blue light, because it doesn't fit in the right box.

And you just talk about wrong ideas for about half an hour. And it's a very interesting education system. Then by then, the student's confused.

What is emptiness? And then you say, ah, no. Which is?

Yeah, now I'll tell you what emptiness really is, okay? Because the student kind of has, what do you call it? Suspense.

Oh, what's emptiness? First you tell them everything wrong, and why it's wrong. Then you tell them what's right.

And then justice comes. What?

[Speaker 2]
Supra-form. Supra-form. They come back to attack us.

[Speaker 1]
That other guy gets to come back and attack us, which is democracy. You see what I mean? We don't just tell him, you're wrong, you're wrong.

Then he gets to come back and say, I'm not wrong, you're wrong. And he gets to come back. And then it's beautiful, you see?

So first, the guy tells us his wrong ideas, and we criticize him. Second, we tell him what we think. But it's very interesting in this educational system, the wrong guy gets to come back and criticize us.

And then it makes your position very strong, you see? He will criticize little things about what you said. Oh, so emptiness is like nothing, right?

You know, he'll criticize your presentation. So first, wrong guy comes, gives a bad presentation. Second, we give a good presentation.

Third, the wrong guy gets to come back and fight with us. And by the end of those three, and by the end of those three, you really understand why you take your position, okay? And it's a beautiful system.

In America, you just do two. Okay, here's the three categories, here's what it is, here's the definition, goodbye. Examination tomorrow, memorize it.

But in Tibetan system, in Buddhist system, ancient Buddhist system, you must think, you know, why is that wrong? Why is it wrong to say emptiness is blue, you see? And then the guy has to think.

Then after you explain why it's wrong, you tell him what emptiness really is. Then the blue guy gets to come back and say, wait a minute, I like blue, you know. So it's a very interesting educational system.

Maybe there's a life tool there. I think so. How to make it short and sweet, one page, with a sexy name.

That's your problem, that's your problem. Okay, how to use it for normal people in any country, who are not Buddhist, okay? Okay, that's the challenge.

Okay, did you finish? You read, right? Yes.

He's defining tsorwa. Tsorwa, the feeling. Link number?

Seven. What's the picture in the Wheel of Life? The arrow.

An arrow in the eye, an arrow in the eye. Okay, it means you may be feeling something then.

[Speaker 2]
Okay.

[Speaker 1]
What happened just before the arrow in the eye? Yeah, the eye contact the cappuccino. Then the eye understands the cappuccino, and then...

Now, then smile comes. So, the arrow could be good feeling, bad feeling, even a neutral feeling, okay? Like, how do you feel about, I don't know, the real estate agent next door here?

Like, I don't know him, I don't like him, I don't hate him. But that is a feeling, okay? So, tsorwa is a kundronga.

You never turn it off, it never turns off in your whole life. Sleeping, pooping, eating, you still have contact, you still have feeling going on, okay? And it may be neutral feeling for long periods during the day, but it's still there.

And it's so dangerous to have it there all the time, that Buddha said, let's make it a fifth heap. Let's put it into the five parts of a person. Let's separate it from the mind and call it five parts of a person in the Heart Sutra.

Okay, it's so dangerous that you never stop feeling. Feeling is so much trouble in people's life, that we better make it a separate category. Okay, so, tsorwa tendrel here means what?

What does it generally mean, tendrel? Generally it means dependent, the whole cause and effect, ingo. But in this case, it is referring to Ling or Kriling.

Yeah, nice, very nice. Okay, and here's the definition, okay? How does he normally define something?

Oh, the previous link has stopped. Yeah. The next link has not stopped.

The last stop, finished. The next link hasn't come. There's the link between.

It's kind of not very satisfying definition, but okay. Okay, so what has finished? The right part, the touch has finished.

Yeah, the contact is done. What hasn't come yet? The...

Desire. Okay, first I make contact with the cappuccino, then I feel happy about the cappuccino, and then I want the cappuccino, okay? So, the want hasn't come yet, okay?

Just feeling, oh... Okay, the smile, okay? sepa madrup, hasn't come, kong, until such time as it does come, which in Tibetan is until such time as it doesn't come.

Okay, now, how do you define blue in Buddhism? That which is suitable to be shown as blue.

[Speaker 2]
That's all.

[Speaker 1]
How do you define blue? You have to say, that. That's blue.

You see, there are some things you can only define by... Because you can't say blue is like between red and yellow, you know, you just have to say, that's blue. Like how your mom taught you the word blue, she pointed something and she said, this is blue, okay?

And there are certain things that are difficult to define like, feel good, feel bad, feel neutral. How do you define that? Okay, now in the ancient books, they just give a synonym for feel good, feel bad, feel neutral.

But those words are rare. They're very rare, okay? So, dewa, midewa, tangyong.

Feel good, feel bad, feel neutral. Here's three ancient synonyms, because there's no other way to define it, okay? Oh, feel good means sim.

Okay, sim. Which doesn't exist anywhere. Nowhere else, only in the Abhidharma.

Yeah, you got sim? What's sim? Oh, sim is...

Sim, okay? What's dung? Yeah, dung is...

Okay, what's par?

[Speaker 2]
Yeah, like pardon, okay?

[Speaker 1]
So, sim dung parma is very famous. Definition of sarva, feeling. Either you're sim, or you're dung, or you're parma.

Okay, got it? Parmasum, kangrung. Not one or more here.

Yeah, one of the three, okay. And here is the word experience, or undergo, nyamsum nyongwa. You experience without depending on any other mental function.

Rangtopki, by itself. It's independent mental function. And it's a semba, it's a movement of the mind.

What's the definition of karma in the fourth chapter of his book? Yeah, any movement of the mind is karma, okay? Or what you do when your mind moves, okay?

Or what you say, what you do or say. But raw karma is what? Just, the mind goes from here to here.

That's karma. How many karmas per second? Sixty-five.

Sixty-five karmas per second. The mind goes... Okay?

All right? So semba is movement of the mind, okay?

[Speaker 2]
One more minute.

[Speaker 1]
Semba yi kyi le yono. Abhidharmakosha. Yi kyi le.

The movement of the mind and what it motivates. Yi kyi, semba, yi kyi le.

[Speaker 2]
Karma of the mind.

[Speaker 1]
Movement of the mind is karma of the mind. Okay, got it? Okay.

Okay, and that's the definition of feeling, okay? By the way, I'm kind of interested. I mean, if you're going to go to the debate, if I'm in a monastery and you're a Geshe candidate, I will say, I want you to go tonight and debate why he didn't say sarcik here.

Yeah, he didn't say in a single turning. Nowhere in this definition.

[Speaker 2]
I want you guys to go tonight...

[Speaker 1]
Yeah, they'll give... Oh, I'm sorry, it's a kachi. Yeah.

By the way, one more thing. He also didn't say sarcik. He didn't say it was dirty.

So what's the counterexample against this definition? Consider a Buddha's... Oh, what about a Buddha?

Okay, so he's in the wheel of life. Why? Your definition fits a Buddha.

You forgot to say dirty. You forgot to say impure, in your definition. This is the other guy's definition.

So, what of the three educational parts are we in?

[Speaker 2]
First one.

[Speaker 1]
He's coming with wrong ideas. He's coming with wrong definitions. This is what feeling is.

Yeah, but you didn't say impure. You gotta say impure, you see. So first, part of a Buddhist educational presentation, they have to come with slightly wrong ideas.

And you have to catch what's wrong. And that way you learn. He gave a definition for feeling in the wheel of life, but he forgot to say impure.

Impure. Then we say, Oh, I guess the Buddha just stepped down into the wheel of life. This is why you say that.

Your definition doesn't say impure. He also forgot to say, in one turning, okay? But that's, we're gonna complain about that later.

Okay. All right, let's go. Sasi Kunti Jukshi Mettho Jham Priram Kinshi Nyinde Genpa Di Sanghe Shindu Nyi Te Ru Wa Gi Rokku Namda Shing La Chokpa Sho Iyam Guru Radham Adham Nge Ngyel Ta Yam Nyi Di Wa Gi Ke Rokku Sanam Nyeshe Tso Dzokshi Sanam Nyeshe Nye Chungwe Dham Prakuni Topar Chok What just happened?

[Speaker 2]
What's this?

[Speaker 1]
This is the earth, okay? This is the earth. And what did we just pray for?

[Speaker 2]
Perfect world.

[Speaker 1]
Perfect world. Yeah, these guys should go teach these guys, so it becomes a perfect world. So really, this relates to these guys.

We pray that this class will be taken out into the world by these three guys, and make it a perfect world. And that's the prayer, OK? And we have secondary translators here.

We have French, Spanish, Russian, modern Chinese. They will take the English that these guys translate, and they will translate it for the modern world. One book Chinese.

Yeah. We're planning a set like that, 108 books, OK? We're on 17 of them right now.

We're doing 17 translations at the same time. So Juan has to translate into Spanish. And nobody will buy it, OK?

Nobody will buy it. Then you have to write a business book based on it. You see what I mean?

But to write a good business book, you have to have all the backup information. When you go to the dollar store, take $100. There's special stores here.

Everything is $1. But when you go, my teacher said, when you go to the dollar store, take $100. When you go to teach 10 minutes, have four hours in your head.

Like that, OK? That's what we're doing here, OK?

[Speaker 2]
Cool, OK.

[Speaker 1]
PP break. 10 minute break. Show our guests where it's at.