Классика Алмазного огранщика: Нижний Срединный путь — Анализ зависимости, занятие 44

[Speaker 1]
SRI M. RAMANUJANANDA JAYA VINAYAKA Sangye Drupal Shok Sangye Shuk Chö Dang Sok Gyi Chok Nam La Chö Chö Bar Gyu Gak Gyi Gap Su Chi Gak Gyi Chö Nyen Gyi Phe Sön Nam Gyi Chö La Pen Chö Shoggati Shmuggati If you get married If you get married It's called Neapolitan Desire What are the three flavors of Ling? Number 8 Chocolate Chip Vanilla Desire In English Existence, Desire Desire that comes from fear and Desire, Desire What is the third one?

Desire Desire Yes, that's right Desire, Fear, Neutral What are the traditional pictures for Ling number 8 and number 9 in the Wheel of Life? Come on The traditional one That's too easy That's the one of Amy Drinking It looks like breakfast That's painted by a 12-year-old kid. He never had a beard.

Okay, this one, let's see who remembers. What are the three possible meanings of nge war lenpa? This is excluding a word.

Excluding. Okay, the rest of you. Exclude me too.

I guess you are too. Just kidding. I guess Inna or Gibson remembers.

Which one? Nge war lenpa. Take a birth, take it as existing, and take it as material cause.

What's the first one?

[Speaker 2]
Take another birth.

[Speaker 1]
Ah, yeah. So the second one? Take things as existing.

Uh-huh. Yeah, and then third one? Take it as material cause.

You're right. Okay.

[Speaker 2]
How much money was it? I didn't offer bonus, you know.

[Speaker 1]
Maybe the next one I give bonus. You get some pika. Oh, yeah.

SDW. I duong wa? Present.

Say again? Present. Oh, it's present.

Sexy. Beautiful. Comfortable.

[Speaker 2]
Sexy. Attractive. Pleasure.

[Speaker 1]
Not present. Sexy. Attractive, a pleasurable object.

That's sexy. Gixi.

[Speaker 2]
Fear of death.

[Speaker 1]
Fear of death or literal meaning, falling apart. Oh, right. Mindrel wa yu pa?

Fear of, I mean, desire to not be with somebody. Not to be separated. You don't want to miss it.

Yeah. Sorry if it's too easy.

[Speaker 2]
No, I apologize for that.

[Speaker 1]
They're sexy, super sexy. Others are sexy. Others are sexy too, right?

Oh, this is bad idea.

[Speaker 2]
How do you duong wa?

[Speaker 1]
You duong wa too? Oh, yeah, thank you. Thank you.

We're going to contract STWs. Okay, here we go. Wait, let me do my cursing thing.

What's your son say? What's the one he learned? You bitch me off, Dan.

We're not sure where it started.

[Speaker 2]
Okay, go.

[Speaker 1]
Yeah, again, we kind of covered this last time, but we didn't quite finish it. It's a play on the nirralempa. And you're going to have trouble with nirralempa for the rest of your life, you know.

What's the nirland here? And it means closely take, right? But it can have a bunch of different meanings.

Pumbo nirralempa means take your heaps when you get born. And then shing gi nirlen, the tree's material cause is a seed. And this is called taking the desire.

Taking desire, dupa nirralempa. Is taking desire a form of desire? Is it always?

Khyap. So he's got three kinds of nirralempa. So these are hard, these are just hard.

They're totally dependent on the context, okay? You have to pay attention to context. So don't look at the nirralempa, look at what's around it.

Otherwise you'll never get it right. Then there's tawa nirralempa, which is to take on a bad view, okay? Like karma doesn't exist.

And then he says all taking on views is bad views. All taking on desire is a form of desire. And all taking on speaking of a self, saying that the self exists, okay, is dang din.

The tendency to believe that things are themselves, I like to say sometimes, rather than Atman belief, which no one understands. Okay, he claims. So one of these, he's had three khyapas here.

Must be, must be, must be. So all we have to do is find one counterexample for one of them. And we beat his...

And it's not a major point, it's just he wants you to be aware that nirralempa is a greasy word. Okay, so here we go. Let's take, go ahead.

Okay. Yeah, taking on talking about a self, taking on talking about a self, take that, let's consider that. It is not, as you just said, a tendency to hold that things have a self nature, okay, because it's a form of desire.

It's not a form of misunderstanding, it's a form of desire. Why? Because it's lempe tendo.

It's the eighth link, right? Sorry, it's the ninth link, okay, which is advanced desire. So he says, you know, don't tell me it's a tendency to hold on to things being themselves.

It's a form of desire because it's advanced desire, okay. But what's its function?

[Speaker 2]
To trigger number ten?

[Speaker 1]
Well, to impregnate number two, okay, to make fresh karma into karma which is about to break open, which is similar to the difference between planting a watermelon seed in the spring and a watermelon seed just before it makes a sprout in the fall or whatever, okay. So something happens underground between April and September that makes that seed ready to open, okay. And I'm not sure this is literal, okay.

Is link number nine a viewpoint? Or is link number nine a form of desire? I think it's a viewpoint, okay.

What makes your good seeds get fatter? Rejoicing, yeah, being happy. But what makes your bad seeds get fatter is the act of misunderstanding them.

The more you don't understand life, the worse it gets, okay. So, you know, I'm not sure it's literal here, okay. He's just saying the definition always, the name is advanced desire, but maybe it's a viewpoint.

Maybe it's not desire, okay, which means it's not the desire to be separated from something.

[Speaker 2]
Just a viewpoint of what?

[Speaker 1]
Misunderstanding seeds makes the seeds fatter. So he's playing with it. Is it a form of desire, or is it a form of misunderstanding?

Because we've used the word, the word being, döpa dandrawa, separated from what you like. And we've given examples of being scared that your body's falling apart at the end of your life, okay. So it's a good question, and I don't think we can resolve it here.

I don't think it's resolved here. Is number nine a form of desire, or is number nine a misunderstanding? So basically we have denied all the three.

Well, we denied one of them. Yeah. Which one did we deny, by the way?

Well, see, this first one is, if it's a form of advanced desire, which is desire, is it always desire? And maybe our answer is no, it can be a viewpoint. He wants you to think about, is eight and nine a viewpoint, or is eight and nine desire?

Because the definition in the name is desire. But we know that what triggers bad seeds is misunderstanding them, which is a viewpoint. So he doesn't really resolve it.

But he wants you to cook it, because the definition up above kept talking about not wanting to be separated from something, which is a classic definition here, not to want to be separated from what you're looking at, which is a classic definition of desire, not wrong. In all descriptions of desire, even as a root mental affliction, it's defined as mindo or dupa. So he's just saying, look, there's a problem here.

It's kind of a mix. It's kind of a mix of a viewpoint and a desire, okay?

[Speaker 2]
None of the three nirlins are required.

[Speaker 1]
Maybe not. I'd have to think about it, okay? By the way, Je Tsongkapa's position would be, you can't have desire without a negative viewpoint.

You can't have desire unless you misunderstand the object. Because mindo or dupa, not to be ... Mindo or dupa, to want to not be separated, assumes you're seeing the object wrong, that you would take ...

If I want the coffee and I don't want to lose the coffee, I hold it tighter, right? And that's a wrong view in itself. Because if you really like the coffee, you should share it with Ben Kramer.

He won't drink it unless it's his advanced coffee. Okay. Okay, here we go.

Now, at this point in the text, Buddhists go mindless. They just turn their minds off. Why?

It's wrong. They're just going to tell us what's correct. We don't have to think about it.

[Speaker 2]
I feel like we could use a little support.

[Speaker 1]
Yeah, okay, here we go. nyi pa rang luk ni, rang gyu ten drel, char chit kyi dang du. Wang du.

Who's got the plane? Phil, you want to take the plane? Yell at him.

We're right here. Che pe. How come you show up on the pizza day?

Just tell me. Che pe. Wang du che pe, rek pe ten drel, chop, rang dre ten drel, char chit kyi, che pe se pe, ten drel, rang gyu mik yu, gyu gyur pe, sim du wang, par ma, sum chi rik pa, rang tok kyi, nyam su nyong we sem pa, sak chit, sak chit, nam min kyi, ngo war, gyur pe, phung po, em lak chu yi kyi, nam sen du gyur pe, char we ten drel, kyi sen mi.

Yeah, this is the legal definition, contract definition of feelings, just feelings, right?

[Speaker 2]
Right? Wrong.

[Speaker 1]
Is this the definition of feeling? Yeah, it's the link of feeling, which is totally different, right? Feeling as one of the links in the Wheel of Life.

Feeling as a trigger in your suffering. Okay? And you got to put in all these pieces, or else there are counterexamples, okay?

You got to cover all the possible counterexamples. So, excuse me. What?

Ah, wrong.

[Speaker 2]
Okay.

[Speaker 1]
Its cause, relative to a single turning of the wheel, its cause, relative is wang tu ched pe, is contact. Okay? So, before you have feeling, you have to be able to contact the object.

There has to be contact between you and the object in order for you to have a feeling about it. You can't hate your wife if you haven't seen her this morning. Okay.

I'm just kidding. Ah, irritated. So, the contact link, dzog, is already finished.

So, it's time for the next link. And the result of that contact link is, relative to a single turning of the wheel, I'm sorry, its result, meaning the feelings is the result, okay? The result of the feelings, which is link eight, okay?

So, link six is done. And link eight, which is the result of what we're trying to define, hasn't happened yet. Madhub.

It hasn't happened yet. Six is finished. Eight hasn't happened yet.

Guess which link we're in. Okay? Number seven.

Okay, so, relative to a single turning of the wheel, its result, meaning feelings is the result, which is initial desire, sepa, okay? Hasn't happened. Okay?

Kong means before. This kong means before. Okay?

So, until such time as eight has happened and six has finished, we must be in the middle of seven. Okay? What does feelings focus on?

And again, here the English word is defective. You know, it should be something like the capacity to feel, feels feelings, right? So, is feeling the feeler, or is feelings what you feel?

So, the English word is kind of difficult. The English word is not very precise. And maybe it's because it's feelings, and people get confused around feelings.

Human beings get confused around feelings. Are you feeling it, or are you it? They get so strong that you forget about you.

So, the object of these feelings is whichever it may be. Chirikpa means whichever it may be. Three options.

Chirikpa kind of means three options. And what are the three options? Sim, dung, and parma.

Okay? Sim is an ancient word for good feeling in general. It could be happy, or it could be pleasure, right?

When you divide feeling into three, it could be mental or physical. Okay? So, good.

You can say good. Then dung, which we had as torment. And then parma, which means in between.

Okay? Any one of these. And the link number seven called feeling operates rang tom kyi.

It doesn't depend on other mental functions. It has the ability to operate on its own, independently. And it'd be interesting, you know, in the debate ground, to mention some mental functions that don't operate rang tom kyi.

Like, maybe continued irritation depends on original anger, or something like that. You see what I mean? It's not independent.

First you have to have anger before you can have irritation. Continued irritation, like being married to Sugeng. Okay.

Rang tom kyi, nyam su nyongway semba, which undergoes. Okay? This nyam su nyongway means undergo or experience.

And then he's careful to say semba and not sem. Yeah, any movement of the mind. Any movement of the mind.

Okay? He doesn't call it the mind. Why?

Feelings is not the main mind. Feeling is a mental function. So when you define it, you can't say the mind, you have to say the state of mind.

Okay? Sempa khan shik. What's khan shik?

It's a big... Good, split reason. Here comes the second part of the reason.

Sak chen nga mi gyi ngor gyur pe pungpo. Its nature is to be a karmic ripening. Okay?

Feeling good, feeling bad, feeling neutral. These are all karmic ripenings. And if it's a link in the wheel, it must be impure.

Okay? Because the wheel, by definition, is suffering. If you're outside of the wheel, you're the Buddha pointing to the moon and you don't have these things.

Okay? So sak chen. It's impure.

It's a karmic ripening. Okay? And it's a pungpo.

Yeah, it's one of the five parts of body and mind. Okay? That's the definition of the link of feeling as a member of the twelve links.

Nice. Nice. You got that nice.

Okay. So, question for you. Are there no other heaps present during link number seven?

[Speaker 2]
They're all present.

[Speaker 1]
They're all present. So just be aware that the name of the link is the part of your body and mind which is feeling, but all the links assume you have your other parts of your body and mind there, but they're not highlighted. They're not the star of that link.

Okay. You still have the other ones going on. Yeah.

Some mental functions are self-contained and some are not. Some depend on other mental functions. And by the way, they all depend on main mind, so that can't be what rang top means.

Yeah. So rang top must mean it needs another mental function to do its thing. And the idea I had this morning was about anger and resentment.

Resentment is not rang top because you need to have anger first and then you can have resentment later. So maybe that's not rang top, but there's probably better examples that I can't think of right now because it's too early. All right.

I didn't have enough coffee yet. All right. Here we go.

He's going to start to divide it up into different types. He gave the definition. Zenny, now he's going for the yewa.

I don't want to hear yewa anymore, okay? It's yewa. Yewa.

Okay. Yippee. Yeah.

Yeah, and this, you know, we're at a point in many of the books in this room that you are covering foundational stuff. And Stanley just covered dun nga dang ongpo nga, the five objects of the physical senses and the five physical senses. And we call them wangpo, right?

So feelings are divided according to which window are you looking out of, which means the sense organ, but also including the mental sense organs. So we divide feelings according to which window are you looking out of. Did you feel good because you saw something?

Did you feel good because you heard something? Did you feel good because you had a thought about somebody? Okay.

Which window are you using? So here it is. Mikidute means involving the eye.

So there's the feeling that comes from the factor of contact involving the window of the eye, okay? You feel good about something you see, okay? That's called feeling depending on the eye.

And et cetera means ... he gave you the first one and he gave you the last one. Up to the window of the thought, you know, you think about pizza and you feel happy already.

Sometimes when you talk too much about the pizza, it turns out bad. Okay. So then par duk, up to there, par, there are six different kinds, depending on which window you're looking through to feel good or bad.

All such feelings can be divided into three. Well, you know, the sum sum and the re re means that each of those six, depending on the window, has three different versions. Dewa, dungyel, and tanyam.

Yeah. Good feeling, bad feeling, tanyam. Thirty dollars for the three kinds of tanyam.

Yeah. The word, the Tibetan word tanyam, which in Sanskrit is upeccha, which means upa, iccha, which means to overlook, which means to ignore the differences. You see, upa over iccha.

Ich came into ocular, came into augen in German, came into optical, okay? Anyway. So we got good feeling, bad feeling, and neutral feeling.

So neutral, he gave, you gave ten dollars worth of answer. Neutral, neutral attitude towards other people, which is equanimity. That's one meaning of upeccha.

There's two other meanings. Yeah, can you say? Nyomjuk.

And then, yeah, neutral feelings. There's neutral karma, actually, more than meditation. Gewa mi ge, yeah, lumaten.

Same. Yeah, it's called duje tanyam. That's another story.

So anyway, you can have neutral karma, you can have neutral feelings, and you can have neutral equanimity. Okay. So I'd say he got 15 dollars.

He wandered around the answer. Okay, here we go. What do you think?

Cheki khyepar means the typical features. Is it good karma? Is it bad karma?

Etc. This doesn't mean tsultrim. This is just tsultrim.

Same as, same as, yeah, if you want to know the details of it, is it good karma, is it bad karma? When do you get rid of it? Go study the sixth link.

I'm not going to repeat it here. It's the same as with link number six. So you're going to have to go back to link number six and make a footnote about it.

Good luck. Now we got, let's go to the end here. It says sepe tendrel kintseni.

We're going to get the definition of the link of sepa, gyepa sepa, initial desire. Initial trigger, which makes karma fat, ready to give its result. Initial trigger.

So here we go. Here's the definition. Can you give the plane?

gyepa. gyepa. It's not an English G.

Gyepa. Good. Let's just go piece by piece.

It's the definition of link number eight, which is supposed to be the first initial desire whose function is to trigger the karma and make it ready to open. So here, set up past tense. Or sorry, future participle, which is going to be set up.

So it functions to, what do you call that? Arm. Arm a bum.

See what I mean? You turn on electricity, but you don't blow it up yet. You just arm it.

So this is called, set up is to arm the karma. So before that, the karma is not very active. We're talking about link number two.

Right here. yenlak gyepa, which is called making pots. Sanskara.

Initial karma. Baby karma. First, put the watermelon seed in the ground.

It's not ready to open. It's like just got out of the package. It didn't get water.

It didn't get sunlight. It didn't get fertilizer. So gyepa, second link, is the guy making pots.

It's not ready to create a new rebirth. It's not a pregnant lady like number ten. So you start with a plain old unfat seed.

Seed just got dropped into the ground. And you set up it.

[Speaker 2]
Arm it.

[Speaker 1]
Yeah, you arm it with this link, the one he's defining, which is number eight. Why are we talking about the triggers, or the armors?

[Speaker 2]
Is that the whole point of the Wheel of Life?

[Speaker 1]
Yeah, don't wait till nuclear bomb goes off. Take off the initial trigger. Just rip the trigger off the nuclear bomb.

Don't wait for the nuclear bomb to go off. It's too late. Don't wait for link ten.

Deal with it at link eight and link nine. Understand the seeds. And they will be put in the refrigerator forever.

The freezer? They will live in the freezer forever. They will never go off.

Because they don't have a trigger. They're never armed. So eight and nine is a good place to hit the wheel.

So eight and nine must be a version of one. I think. Okay, that's my own opinion.

So the thing that it's going to arm, suttap, is the second link, which is fresh karma. You just did it. And it's the sundab je.

The suttap ja is the object of sundabbing. And the sundab je is the sundabber. Okay, so it's the armorer.

[Speaker 2]
It's the what?

[Speaker 1]
Yeah, it's the lady in the miniskirt picking out the lottery number. My lama used to call this the lady in the miniskirt picking out the lottery number, because on TV they had a lady who came out every night before the news and she had a very famous what's her name? Yeah, and she had a famous miniskirt and she would pick, she put her arm in this bag of numbers and take out a number, and then you win ten million dollars or something.

He said, that's number eight and nine. Just picking the karmas that you're going to have for your next life. He called it the lady in the miniskirt.

Okay. sundab je kyi rang gi mikpa la ram tok gi So what's that armor looking at? What's it looking at?

rang tok gi It's looking at the seed in two, right? Link number two. It operates rang tok gi.

Yeah, it operates on its own. It doesn't depend on other mental functions. And its nature is to be a movement of the mind.

Okay? A state of mind which is sak che and which wants something. It has some kind of desire.

That's the definition of the link of initial desire, which is a member of the twelve links. And you have to use all of those words or the definition won't be precise. There is a short definition.

Vasubandhu will give a short definition. Those are okay, but they're not going to work in the debate ground. You're going to get in trouble in the debate ground.

So don't think all these things are just a waste of time. They're to protect you in the debate ground. Yes?

[Speaker 2]
No, he didn't say that, did he?

[Speaker 1]
Maybe it's assumed. Okay, let's go. Divisions.

You say, she say, jeek say, dang su ri. Yeah, so classically, link eight is divided into three types. Classically.

And we've been flirting with it, but we didn't really get it nailed down. So here they are. And they're kind of messy.

They're not that precise. So, ter gyur pa means which functions as what I just defined. Which functions as link eight.

There's three kinds of things which can function as link eight. Ter gyur pa means can function as link eight. They are called du se, si se, and jeek se.

Three kinds of sempa. Sempa means desire. What's the...

No, that's a different one. So, one is called desire. Desire for desire.

Then desire for existence. This is the si, which means si pe kor lo, bhava chakra. Which means existence.

Sometimes can mean samsara. Samsara. And jeek se.

[Speaker 2]
Misspelled?

[Speaker 1]
Misspelled. Or is it?

[Speaker 2]
I don't know how to spell it. It's spelled differently than above.

[Speaker 1]
It is spelled differently from above. I'm kind of uncomfortable now. Which one should it be?

It's the other one. But here's jeek pe. Oh, this should be da chendok jeek.

Yeah. This should be jeek. Yeah.

I think doctor word is correct. Okay. But you can see how the one would be possible.

Yeah. No, that would be shug. Okay.

We had it a bunch of times. I'm going to go for jeeks, but you might want to check some different Abhidharma texts. I'll show you a good way to check.

Go back to the tenger. Ignore the Tibetans. So, go for jeek.

Look at it near sit. If you want to be cute, which is always desirable, add, which means new search field, go to the tenger and limit yourself to Abhidharma books. We have 11 volumes of Abhidharma books.

It's about 25 Abhidharma books. In the ancient scriptures. And then see if people used jeeks to say or jeeks say.

Say again? I'm going to try to get both. Yeah, I want to get both.

You ready? Here we go. That's not it.

Here we go. Wow. Hmm.

Yeah, that's interesting. What did you say? Two lines?

Yeah, you're absolutely correct. I did two lines, yeah. That's not it.

That's jeek then. That's jeek then. Wow.

Two votes for jeeks say with no S. Which kind of means you're worried about being destroyed. Hmm.

Yeah, right here. Yeah. We'd like to see it in a list with C say and D say.

We're looking just in the Abhidharma. Yeah, okay.

[Speaker 2]
Oh, that's jeek then.

[Speaker 1]
You're right.

[Speaker 2]
That's jeek then.

[Speaker 1]
This is scared, but it's not the same thing.

[Speaker 2]
Oh, yeah.

[Speaker 1]
I'm just not very good at it.

[Speaker 2]
Yeah. Yeah, that's a problem. Here's jeek pay sepa.

[Speaker 1]
Yeah, no S is kind of winning, isn't it? But we want to find it. I know what we want to do.

Yeah, we want jeek pay sepa or jeek say. Or we want jeek pay sepa. jeek pay sepa or jeek say.

Near C say or D say.

[Speaker 2]
I'm going to say five.

[Speaker 1]
Okay, here we go. Whoa, no cigar. Okay, let's go to the ...

Let's do one more thing before, because we're kind of wasting time. But let's go add ...

[Speaker 2]
You don't need it near C say. If you find it at all, that's basically what we're looking for.

[Speaker 1]
Let's go look it up in the sumbo. And we'll restrict ourselves to Abhidharma books. So here's all the commentaries we put input.

These are all different authors from Abhidharma. We got a cool database, I may have to say. We kick ass.

Nobody else can do what we do. We can't do what we do.

[Speaker 2]
Okay. No answer.

[Speaker 1]
That's irritating. Should I say si pay sepa? I don't know.

Let's say C and D. Let's try that.

[Speaker 2]
This person says no S.

[Speaker 1]
And that's Gyaltsabje. Okay. This is Gyaltsabje again.

This is Gungtang, who's from East Tibet, so I'm going to skip him. This is Gyalwang Dzu. Probably correct.

And that's it. Yeah, I think we got to go with G. Okay.

So I'm going to stick with G. Okay. The other one Sugeng's going to fix.

Okay. This is still uncomfortable here. It doesn't work with Gs, without Gs, but anyway, okay.

Here we go. He's going to define what it is, the three different kinds of initial desire. One is called desire initial desire.

One is called existence initial desire. And one is called destruction initial desire. And he's going to define them.

Please read. Who's got the plane? Seiji's got the plane.

Come on, be critical. ... Yeah, he defines all three in one paragraph.

... First one, desire desire desire is ... ...

... ... Yeah, you don't want to lose it.

You don't want to lose it. Okay. And that's supposed to be one trigger for your baby karmas, is not wanting to lose something.

Okay. Then the second one, he changed it from an attractive object to an unattractive object, and now you do want to be separated from it, which is called desire for existence. Okay.

Yeah, it's interesting.

[Speaker 2]
It's not how we defined it.

[Speaker 1]
No, it's not how we defined it. Anyway, he defines it as you want to get away from something, is existence. And then the third one, which now we're calling destruction desire.

And this is the one I told you.

[Speaker 2]
dak che tok ... ...

[Speaker 1]
... ... Yeah, you're afraid your Michael is coming to an end.

You're afraid Michael's going to disappear. It's called dak che tok. Tok means you're worried, you have a suspicion that dak, Michael, is going to check, is going to stop.

And due to that, it doesn't feel comfortable. It would feel more comfortable if he said, afraid, which is tok. But it says destruction.

That's the third one, but that's okay. Fear of destruction. Okay, fear of destruction.

When you considered Tse Tse for the ACI course, do you think that you found a definition somewhere else? I think I worked on it for quite a while and I figured it out. Probably words should look it up in the Sanskrit.

Jignyur Tse in Lokash Chandra. Okay. And that'll be definitive.

That'll be definitive. It won't be in the Sanskrit dictionary unless it's correct. Okay, here we go.

Fear that I'm going to end. No, this tok just means worried, concerned, paranoid. Yeah, as you die, you have this unreasonable fear that I'm going to stop.

Yeah, okay. Okay, we're going on to advanced desire.

[Speaker 2]
...

[Speaker 1]
... ... ...

... ... ...

... ... Good.

I don't know what it's about, Indonesia or Singapore, but his accent is good. Okay. Probably it's probably it's Suvarnadvipa Guru's blessing of your islands.

Okay, Tendrel Sarjik, relative to a single turning of the wheel, you're... the link number eight, chairpel, expands, gets bigger and bigger, gets much bigger. Okay, chair means much bigger.

Pelwa means increase, right? Gets much bigger. And at that point, that desire is called the ninth link.

Okay, that's the ninth link, which is called taking, literally taking. Relative to. Yeah, so forget power.

When you see wangdu chairpa, it just means relative to a single turning of the wheel. Referring to a single... Wangdu chairpa can mean referring to or relative to or about a single turning of the wheel.

We're not talking about multiple turnings of the wheel. Why wouldn't it be multiple turnings of the wheel? Because everything can be a cause in another turning of the wheel.

[Speaker 2]
Nice, yeah.

[Speaker 1]
Yeah, good. Okay, good. Alright, let's divide advanced desire.

,DE LA YOD NA, ,GYUD PA NYE BAR LEN PA, ,BTA BA NYE BAR LEN PA, ,BDAG TU MA BA NYE BAR LEN PA, ,TSUL KHRIMS THUB ZHUGS CHOG ZIN NYE BAR LEN PA, ,DANG ZHIG YOD. Yeah, he's going to divide it into different kinds, okay? He's going to divide it into different kinds.

But I'm just... I have a feeling he's dividing LEN PA and not GUP PA LEN PA. Okay?

So I don't think all these divisions relate to number nine. He's just saying NYE BAR LEN PA. He's expanded LEN PA, which means taking, into NYE BAR LEN PA, which means taking closely.

And he's going to give you four different kinds. But I don't know if he's defining link nine or just advanced desire in general. Okay?

I have a feeling it's the second. But the Tibetan here just says, you can divide it into... we don't know what's it.

It is number nine or it is just generally advanced desire. So there's... here's the ones he had mentioned above.

Taking in the sense of wanting. Taking in the sense of having the opinion. Okay?

Taking in the sense of saying a self exists. Or taking in the sense of saying your weird morality and your weird spiritual practices are the best in the world. And that refers to practices like burning yourself, whipping yourself, jumping on spears, and thinking you can get to nirvana that way.

So he says these are four kinds of taking. Okay? Holding.

I don't think they're all the ninth link. I think it's just a general division of lempa expanded to nirvana lempa. Okay?

Cool? There's a... This is worth fifty bucks if someone can get the first little piece right.

Fifty bucks, Xiaoping. This is how they made money. This is how I made money.

Fifty bucks. It's only one, two, three, four, five, six, eight. It's like six dollars a word.

Are there distinctions between those two? Which two is the question? Between lempa and sepa.

Damn. He's the most expensive person in the room. It's like having a girlfriend who likes to go to Christian Dior.

Fifty. Damn. Yeah, now.

Chökyi Khepa means typical features. Right? Typical features.

And we didn't get them for eight because he held off until he finished the definition of nine, and then he says I'll give you the features for eight and nine because they're the same. But didn't he say in eight that it's the same as before or something? Yeah.

In eight he said, sorry, no, that was seven. When he got to seven he said look at six, but when he got to eight he didn't give you the qualities. So now when he got to nine he said eight and nine are the same.

And Chökyi Khepa here means typical qualities. The standard qualities we're interested in, for example, is it good karma or is it bad karma? For example, when do you get rid of it?

When you see emptiness directly or later? And for example, do Aryas have it or not? Those are called Chökyi Khepa.

And which of the three realms do you find it in? These are typical questions, features of the links that we want to know. That's called Chökyi Khepa.

It doesn't mean Dharma divisions or something like that. It just means what are the important characteristics that we're interested in knowing about? Is it a blue car?

Is it a red car? How many wheels does it have? What's the stereo system?

These are the points we're interested in. So here's the first one. What is it karmically?

Good. But then he says from among those three, Chökyi, Nangne, it is only karmically neutral. Which is interesting.

It's the trigger that keeps you into samsara. It's the trigger that makes your karmas fat. And it's neutral?

It's karmically neutral? This is something I've struggled with for many years. I think once I understood it but I don't remember what it was.

What's that? Yeah. It's just more voltage.

It doesn't have content? You got to think about it. You explain it to us in the homework.

[Speaker 2]
Okay.

[Speaker 1]
It could be very well. Yeah, it could be.

[Speaker 2]
Is it in Sanskrit?

[Speaker 1]
I'm suspicious because it says Jumadan. Yeah. This is more like it.

But it could be. What's it in Sanskrit?

[Speaker 2]
Tushna.

[Speaker 1]
Thirst or desire. Let's go for Tushna. Vita.

Vita. Vita. To be divided from self.

Yeah, that's the drama. Yeah, it's a drama. Okay, inconclusive.

What did you say? We can finish this. Do you get rid of link eight?

Are we on link nine, right? Or eight and nine? Yeah.

When do you get rid of link eight and nine? And he says tongpang and gongpang. Tonglam and gonglam.

Yeah. You get rid of part of these two links when you see emptiness directly. Or in this school, we might not have to say it that way.

And then you get rid of part of them afterwards, as you keep practicing, after you saw emptiness directly. Well, who's got these links?

[Speaker 2]
Arya. Kepa.

[Speaker 1]
Sosokewo and Papas. That's weird. No, I mean an Arya?

You get to be an Arya and you still have these triggers? Which means you still get reborn? Yeah, you're not an Arhat yet.

Yeah, you're not an Arhat yet. Yeah. Okay, well, last question.

Which realm is it in? Desire realm, form realm or formless realm? All the three realms.

Yeah, people in all three realms can have these two. Because the three realms are the wheel. Okay.

Cool. All right, we're going to have a debate about it coming up. Tune in next time.

Stopped here. Stopped here. Okay.

Is that the correct date?

[Speaker 2]
Yes, it's Sunday. Okay.

[Speaker 1]
You're the man. Stopped here. Okay.

By the way, if it's at the triggers that you have to stop this process. And if it's at death, that is the most important time to stop those triggers. You got to be meditating a lot, because the mind at death is chaotic.

You can't remember anything, you're scared, you're very, very scared, usually you're in great pain, and you're supposed to remember that things are coming from you. You know, like you got to remember the husband in the kitchen in the worst time of your life, and that's almost impossible. And that's why samsara tends to keep going, because the death time is very crazy.

It's the craziest moment in your life, and then you're supposed to remember emptiness. So that means you got to work on it a lot. Cool.