Классика Алмазного огранщика: Нижний Срединный путь — Анализ зависимости, занятие 47

[Speaker 1]
SRI MADHURI MADHURI MADHURI MADHURI MADHURI MADHURI MADHURI MADHURI MADHURI MADHURI MADHURI MADHURI MADHURI MADHURI MADHURI MADHURI MADHURI MADHURI MADHURI MADHURI MADHURI MADHURI MADHURI MADHURI MADHURI MADHURI MADHURI MADHURI MADHURI MADHURI MADHURI MADHURI MADHURI MADHURI MADHURI MADHURI MADHURI MADHURI MADHURI MADHURI MADHURI MADHURI MADHURI MADHURI M MADHURI M MADHURI M MADHURI M MADHURI M MADHURI M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M M Fresh with mine.

[Speaker 2]
Cliche, sir Ok, homework time.

[Speaker 1]
Easy questions because last time, I mean the other day was kind of a lot of interesting and confusing stuff So now is just confusing and not interesting Okay, what is the process of transition from link number 10 to number 11, which is a process of?

[Speaker 2]
A barter. A barter?

[Speaker 1]
Yeah. Too easy, huh? Too easy.

Everybody is so smart. What's the intermediate step between? We will go to the intermediate being, and in that, ah, this is important, in that state anything may happen if you are not careful.

Yes. We might have to do homework. What are the possible meanings of Sipa?

[Speaker 2]
Sipa. Sipa. Sipa.

[Speaker 1]
Possible.

[Speaker 2]
Possible is what? A being. Oops.

Sansara. Sansara. Link 10.

Link 10. One more. He said a being.

And he said a being. And then another one that he told us in a different class was that it was related to politics.

[Speaker 1]
Oh, yes. Nice. That's the hot shot answer.

Let me put it in. Related to politics. In modern colloquial.

In modern colloquial.

[Speaker 2]
Correct? Yeah.

[Speaker 1]
Oh, wow. My English is not bad.

[Speaker 2]
It's not as good as your Japanese.

[Speaker 1]
It's not as good as your Japanese, but... And your Bazaar, and your Chinese, and your... Sorry.

Sorry. What is important when you met the Missi? Tibetan and your stances.

Missi. Missi. Uh-huh.

Uh-huh. Missi. Uh-huh.

Singapore Missi means nurse. Me asking for a pass. Means what?

Nurse. Nurse. Nerd?

Nerd. Nurse. Nurse.

Oh, nurse.

[Speaker 2]
Missi.

[Speaker 1]
Missi. Missi. Missi.

Missi. Where is the essence of the word Sipa? Where is the essence of the word Sipa?

[Speaker 2]
Sipa.

[Speaker 1]
Sipa. Sipa. Sipa.

[Speaker 2]
He's so smart.

[Speaker 1]
Yeah, who said that? $20 for you.

[Speaker 2]
From whom?

[Speaker 1]
Oh, sorry, what did you say? Yeah, $20 for you. Stanley, you know I owe children $20.

Suffering. My boss will give you money later. Say it again.

Okay, sexy Tibetan word. The first one. That's a mean one.

Tough one. You paid how much for that? I think $100, right?

Yesterday, not today. You paid $100 yesterday. By the way, you can't put a che after a ko.

You can't put a che or a seka after a ko. Yeah, there you go. That's the end of the sentence.

What would be the opposite? How do you stop this? Come on.

Whatever you stop. This is Abhidharma Samuccaya.

[Speaker 2]
Abhidharma Samuccaya?

[Speaker 1]
What did it say after that? Chee che na do ko. Nang si lem ba ro.

Didn't even take some rebirth.

[Speaker 2]
Any other advice stopping? The complete one.

[Speaker 1]
It's hard. It's really hard. Having stopped.

In any case, it has to stop. After the seven days. Right, right, right.

Oh, right. Very obscure.

[Speaker 2]
Crossing into another life.

[Speaker 1]
Yeah. Misspelled. M-T-S-A-M.

[Speaker 2]
Yeah, right. Oh, wrong. M-T-S.

[Speaker 1]
Yeah, cancel the apostrophe.

[Speaker 2]
Oh, I see.

[Speaker 1]
But his thing is rendering. Whoa. Just block and copy it from two.

Yeah, there you go. But that sam is second column. With the two little balls.

Sam.

[Speaker 2]
Yeah.

[Speaker 1]
Anyway. T-S. There you go.

Okay, that's enough. Okay. Alright.

Help. Not by its own power. Under the mercy of?

I don't, I think, I think I should delete this. Say again? This makes it an adverb.

Helplessly. It's the lea.

[Speaker 2]
But it's more helplessly than hopelessly.

[Speaker 1]
Yeah, that's true. Should be this way? No, no, no.

Rather than an O in English. Help, not hope.

[Speaker 2]
Hopelessly. You think? Oh, helplessly.

Oh, yeah. Sorry. Helpless.

Okay. Yeah, that's when you get sucked into the womb, right? That was the word.

Yeah. It's not like helplessly taking another birth. Yeah.

[Speaker 1]
Okay, thank you. That's all.

[Speaker 2]
Oh, okay. I see. Oh, sorry.

What? Yeah. Yeah, either way.

Okay, thank you.

[Speaker 1]
Yeah, let's see here. Where am I? Thank you.

Yeah. Any last homework is a nice homework.

[Speaker 2]
It's a good point. Everything just tastes sweeter. Yeah.

[Speaker 1]
Hang on, I'm getting there. My word doesn't work too well sometimes. Okay, I think we're here.

[Speaker 2]
Thank you for the new pets.

[Speaker 1]
You're welcome. Most of you are going fast, so I had to work more. Thank you.

[Speaker 2]
Sorry.

[Speaker 1]
But not tonight. I went slow for you. Not tonight.

For me. I think I have more work tomorrow than today. I'm sorry to hear that.

Anyway, go ahead. Nice. Whoa, whoa, whoa.

Sit. Cut it short. Sit.

No, not shut. Sit. K-C.

Yeah, K-C. K-C. C-C.

Par. Par-C. Nyan-joo-gi-si-ba-tang-si-yu-tsa-na.

Good.

[Speaker 2]
Where's your microphone? Microphone. Oh, yeah.

[Speaker 1]
So it's another guy talking, so it's got to be wrong, to start with. Then he says, if you divide the tenth link, you know, the sipa, some people have translated it as becoming, and it's not too bad. The sipa, which is a link of the twelve, okay, if you divide it, there are four.

Kesi, chisi, parsi, munduki sipa, dangsi, which makes four. Now you know three of them, and from the three, you can deduce the fourth. So what's a kesi?

The being at birth. The being at birth. So here it means a person, okay?

Si means a person. Being at birth, then the chisi, then parsi, which only leaves... No, come on, be logical.

There's the person at birth.

[Speaker 2]
There's a person at death.

[Speaker 1]
There's the person in the bardo. So what's left? That's a bardo.

Yeah, this line. Yeah, the munduki sipa is defined as the being between kesi and chisi, okay? And it has this weird name, which is the sipa from the time before.

The sipa of the time before. The being of the time before. So you just have to know.

It's an Abhidharma idiom, okay? The being of the time before. It means from the time of birth to the time of death.

We're in the munduki sipa right now.

[Speaker 2]
Don't worry about it.

[Speaker 1]
It's gonna come and go. We're in the munduki sipa right now, okay? Yeah, so far.

Okay? So he wants to divide the sipa as a link into these four. Did my emphasis give you the clue?

Yeah, okay.

[Speaker 2]
There we go.

[Speaker 1]
Yeah, this sounds just like the English, I see you. I see you. Yeah, I see.

Yeah, it's just, except it's a little bit cut short. Okay. This is a very cool statement for $20 because it's not very difficult.

[Speaker 2]
It wouldn't be a member of the twelve links.

[Speaker 1]
It couldn't be the tenth link, okay? If something is any of these four, it couldn't be. None of them can be the tenth link.

That guy wants to say the tenth link is all four. And we're like, the tenth link is none of them. So, duh, okay?

Now why is the tenth link none of them? We don't see. Tak budo means anyone could figure that out.

Bud means, we had it with lingbu bud for $10. Blowing a lingbu. Cancel.

Flute. We were bud being a flute. I don't know, I don't know.

Oh, yeah, some kind of person but not a person. Okay, so tak budo means, you know, like that. Okay, you do it to a lingbu.

It means anyone could figure that out. Yeah, don't tell me that you can divide link ten into these four because none of them is link ten. Okay, why?

Why? These four, I'll give you a clue which is worth zero dollars. Yeah, these four are kansak.

These four are people. Yeah, ten is a karmic seed. Different, different thing.

Yeah, ten is a fat karmic seed. These four are people at different stages of life. So they can't be link ten.

They're not karmic seeds. They're people. They have karmic seeds, but they're not karmic seeds.

Okay, all right, and I think he's going to say that later. Okay, here we go. ...

His pronunciation is awesome. I don't know, he had a good breakfast or something. What do you call that?

Kanji? No. You guys, go slow, you can translate this.

This is common, you know, due to the power of karma and mental afflictions, which is a common description of going into the wheel of life. Okay, ma, ma means ma, mama. Yeah, from your mother's womb.

You don't know this word, tsawa. Tsawa means to come out of the womb. Yeah, it means to exit the womb in the moment of birth.

Okay, but in Buddhism, when does birth happen? At conception, nine months before. That's gyewa.

In Buddhism, that's gyewa. That's why you can't have an abortion. Okay, so because you're killing a person who's already been born, but hasn't come out.

So it's a different verb. Okay, so tsawa is an unusual word that means to come, and it doesn't mean anything else. It means pop out.

Okay, out, right, chiru du, pop out. Okay, tsawa de. So he's trying to say, when you pop out, that's gyewa as a link.

That's rebirth. That's link number eleven. It's when you pop out.

Okay, which is wrong in Buddhism. Rebirth is when you're conceived. Okay, you leave the bardo at conception.

Okay, okay. Demi teba tao. Tao?

Tao? No, I'm just saying, he's developed this cheater tongue. Tao?

Demi teba tao? Demi teba tao? Be brave, be brave.

Demi teba tao. Demi teba tao? Yeah, that can't be the case.

His tells are really good now. Adam's tells are exceptional tells. No, that's not the link of rebirth.

Okay? Popping out is not the link of rebirth because the person who pops out is the ngun du kisipa. Yeah, that's the person from between birth and death.

He's not the person at birth. He's already been a kesi. He was a kesi when he was conceived.

Kesi lasts one instant. Chisi lasts one instant. Parsi lasts up to 49 days.

Ngun du kisipa can last from 10 minutes to 10,000 years. Okay, so he's a person in the middle of life. By the way, ngun du means before death, up to death.

He's a person of the time before, which means in his life before he died. Who's dinging? I don't think it's me.

No. Okay. Rang gi le ta nyon me wi wan gi.

And if you want to know what's the link of kiawa, oh, that's when, yeah, due to the causes of your karma and your negative emotions, you cross. You make the crossing. That's kiawa.

And everybody knows that happens at conception, not at tsawa, not when you pop out. Okay. He says, that's birth.

That's the link of birth, is when you make the crossing. And that happens between the bardo and the second moment in the womb. Okay, got it?

Yeah, exactly, when you make the crossing, yeah. Okay, good. Yeah, and I think if you sit with it for a moment, you can come up with a counter-example.

He said it's not the case, it's not kiaw, it doesn't have to be that if you are kiewetendo, you are kiewetendo as a yenlak. That's the second part, okay? Just because you're kiewetendo, doesn't mean you're yenlaki kiewetendo.

Yeah, just because you're dependent in the form of birth, doesn't mean you're dependent in the form of birth as a link of the wheel of life. So now you've got to come up with a counter-example. What's a kind of dependence in the form of life which is not dependence in the wheel?

Sorry, the link of birth in the wheel? Yeah, well, let's go read it. This is sexy, okay?

I mean, you don't get much sexy stuff. Go ahead. Pagpa, ki, padme, buksu.

[Speaker 2]
That's a real buksu.

[Speaker 1]
Yeah, yeah, that's okay. Let's do this. Okay, that's really a separate argument.

Okay, so take a chance on the Padmasambhava, Arya Bodhisattva, who kiewas, into the boob of a lotus. Yeah, that means the middle of a lotus. Okay, like Padmasambhava.

Okay, who takes birth into the middle of a lotus, not because of ledam nyomo, but because of nyingchen munlam, due to his compassion, or her compassion, and prayers. We had a bunch of munlams yesterday. What was that?

Munba four, I think. Oh, okay. Was it?

Yeah. Oh, yeah, okay, okay, yeah, yeah, you're right. To be a mayor.

Okay, yeah, so, but it's significant that they chose two items here, two elements, because they're trying to say it wasn't karma and kleshas, it was compassion and prayer. They're trying to make a parallel. He could have just said prayer, he could have said just compassion, but he's trying to draw a Arya, who, due to the power of their prayers and their compassion, takes birth into the middle of a lotus, which is what Padmasambhava is said to have done.

And this is a common zutake.

[Speaker 2]
Yeah, a miracle birth.

[Speaker 1]
Yeah, like Patanjali.

[Speaker 2]
Are you Deva too, right?

[Speaker 1]
I don't know.

[Speaker 2]
I've heard that story.

[Speaker 1]
Okay, are you telling me what happened to him was kiewetendo as a yanlark? Okay, was a dependent origination event called birth as a link in the suffering wheel? And we say, no, no it's not.

And he says, well, because it was a kiewetendo. It was a dependent originating birth, because it depended on his prayers and his compassion. Got it?

You can have a birth which depends, which isn't a birth which depends and is a link in the suffering wheel. Okay, that was the debate. Got it?

Okay. Oh man, I'm gonna punch you. You're lucky you're so far away.

Oh, you know what it means? Wait, I'm checking. What does it mean?

What's the meaning of tudrum? It's the definition of dependent origination.

[Speaker 2]
Okay.

[Speaker 1]
Occurrence in relationship to the suffering wheel. Reliance. Occurrence and reliance.

Okay, this is what I've been trying to do with you for three weeks or something. Tudrum. Tudrum ne dupa tendrel kitseni.

Tudrum ne dupa tendrel kitseni. The definition of dependent origination is that which occurs through reliance. And they just use a different word for depend, and that's enough for a definition.

The implication is someone understands the word tud, but they don't understand the word tend. Oh, what's tendrel? It's tudrum.

Oh. But actually, tud is a much rarer word. By the way, for 20 bucks, the etymology.

It means like, bah, like when you look at your mother and rely on her. Yeah, yeah. It means 20 bucks here, shopping.

He's a rich man. He's gonna take us all to dinner, is what I heard. Yeah, you look to somebody means you rely on them.

When you're in trouble, when you're a kid, you look to your mom. So that's the word. The word look is the root of the word to rely on.

You look to your mom.

[Speaker 2]
And when it has a vowel, how's it different?

[Speaker 1]
Same. Exactly the same.

[Speaker 2]
Exactly? It's a damkha.

[Speaker 1]
Yeah, it's a damkha. That's probably the older spelling, actually. More correct.

Now, somebody says, this tal was, are you telling me that's a dependent origination birth, which is a link? And we say, yeah. And he says, come on.

No, it's not. It's dukden. Dungyal denpa.

It's the truth of suffering. In that case, what's the telo? In that case, a bodhisattva's birth into the middle of a lotus through his compassion and prayers must be the truth of suffering.

And he's like, oh man, you got me. It can't be. I agree, it can't be.

So what we learned from this is you can be a dependently originating birth, and you don't have to be a dependently originating birth as a link in the suffering wheel. That's all. Yeah.

Dukden, yeah. Yeah, you learn something else. If it's in the wheel, it's dungyal denpa.

Which means an arhat can't be in the wheel. But that's another story. Okay, here we go.

Dungyal denpa.

[Speaker 2]
Dungyal denpa.

[Speaker 1]
Yeah, now, you're going to learn two words today that start with na and don't mean if. Okay, Nick's text has a famous na beginning word in it, and Sugeng's text has a pretty famous na beginning word in it. So 90% of nas are if, especially after a verb.

but this is not a verb, okay? Yeah, it's the dada and devadada, okay? Seijin is devadada.

Gift by the gods.

[Speaker 2]
Theodore, in English.

[Speaker 1]
Teodorus, you know, gift of the gods. Yeah, Jin is giving the first of the six perfections. So, given by the gods, devadada, which means Joe, or John, or Mary, okay?

You just pick a common, it's just a common name. It doesn't refer to the Buddha's nasty half-brother. I'm about to tell you.

So, natsa should be read together, natsa. And that means your, it means the years of your life or something. Natsa means your life, okay, in the sense of your lifetime.

Tsu means measure, right? So, natsa means your life, your day-to-day life, okay? Your life's power, almost, which is called sokwang, okay?

So, when you're natsa, okay? Gyebu, let's take a person, any old person. Let's take John Doe, yeah?

The condition, here's that nasty cha, here's that nasty cha, the condition of his life changing from moment to moment is aging. It's the link of aging, okay? So, here's aging, gyepa.

We have kye-ga-na-chi, kye-ga-na-chi. Here's the verb, okay? The link of aging is when your, what do you call it?

Your life changes, passing from moment to moment, is aging. Now we're trying to define aging. Yeah, what is aging?

So, natsa means your bodily life, the life of your body and mind. And shen-ne-shen-tu-gyo-wa means it's moment by moment, it's getting older, it's changing, okay? He's trying to define aging, okay?

So, natsa kind of means, I don't know, I got to think about it. It's your life, life force, okay? It's not the time of your life, it's your, it's the condition of you being alive, changing from moment to moment, and the implication is it's breaking down.

Okay, breaking down. Well, that would be okay for gay, but this is, natsa means your healthy life. Your healthy life, what do you call it?

Collapsing, or from year to year, from day to day. What do you call it? Degenerating, okay?

Which is a pretty good definition, you know, I don't, what's the problem with it? Okay, here we go. Oh, and natsa can also, also implies adult life, okay?

Not infant, okay? Okay, anyway, here we go. Here's our counterexample.

Yeah. So let's take John Doe, okay? John Doe, the condition of him changing from an infant to a boy, to a child.

Okay, chiba means in the arms of the mom, right? Which is the one we use to insult people. Two year old.

And then shunu means, shunu means like a third grader or something. Okay, a youth. But an infant is not considered a youth in Tibetan, okay?

So let's consider the condition of him changing from an infant in Katie's arms to Ben Kramer's kid running around in the playground. That's the basic thing, okay? Dad pal, are you telling me that's the degeneration of his adult life?

Okay? Because it is what? It is aging, it is aging.

But it's not adult aging, it's childhood aging. So his definition was focusing on middle age. Let's say middle age.

His definition was focusing on people who are in their 20s who become 40 are aging. And we say no, people who are six months old and go to two years old are aging. We're trying to emphasize that everyone's aging, okay?

All right. Oh, I agree he fits my definition of his adult energy changing. I agree he fits my definition.

Okay, deminute. Because that's the dendro of tarwa. Tarwa means middle age.

And tarwa means the flowering of life, like from 20 to 40 or something. That's considered tarwa. And targe, my first lama's name was Targe.

Tar means to spread. So it means the time of your life when you're flowering, 20 to 40 or something like that. So you can't tell me that's the gepe dendro.

That's not the aging link, because that's the blossoming link. Because chichen de ngeche. I'm sorry, so tarwa here would refer to the children's, because that's the chichen.

Okay.

[Speaker 2]
Yeah, I know.

[Speaker 1]
Well, no, we just finished that. Gepe dendro yinne, gepe dendro yinne, yinbe ma kyap. Just because something is a dendro doesn't mean it's a yinlak.

[Speaker 2]
We just went through that.

[Speaker 1]
He didn't say yinlak. Nobody said yinlak. Yeah, nobody said yinlak yet, so be careful.

Nobody said link. They just said a dependent origination event called aging. Okay, cool.

That's why he had this whole argument. You were supposed to get sensitized to the fact that not all tendrels are links. Then he pulled out a couple tendrels, and you were supposed to remember the last one.

But that was a big gap. That was about 30 seconds ago. Alright, just kidding.

Go. I'm going to take out this youth, because I'm still playing with how we translate natsa. Yeah, kachik nore.

Now, the minute you say due to karma and negative emotions, it's already dukden, dunyadenpa. So, due to those things. It's not munlam and nyingje, wang gyi, kyabu lejun.

Here's natsa. I don't know. Let's say youth, maybe.

I don't know. Let's see how it goes. Changing from moment to moment is the tendrel, is the dependent origination event of aging.

Then we say, well, let's take karma and negative emotions. Yeah, that person. This is the same as kansak, okay?

Kyabu, lejun, devadana. When he changes from youth to that, what do you call it? Younger middle age?

As he goes from youth to younger middle age, let's take that condition. Well, dharma can go up to 30 or something, 20 to 30. Young adulthood.

So, as he moves from youth to young adulthood, let's take that condition. Are you telling me it's aging? Because it is what you said, that his life power is changing from moment to moment.

So, are you telling me he's in aging? Is he aged? Okay, is he old man?

Then the guy says, well, yeah, because he is going through life changes. So, his definition was anybody going through life changes is aging. So, we say, well, what about a kid who becomes a 20-year-old?

Is he aging? Is he aged? In English, aged means after 60 or something.

Are you telling me he's aged? No, you can't agree. This is a dependent origination of event for someone going through middle age, not a person going through elderliness.

That's all. It's still out of the wheel, right? Yeah, it's still not specific enough.

But we're saying, even in a general sense, we're saying that ge-pa necessarily means degeneration. Yeah, the problem is the ambiguity of the word gawa. Aging.

Aging starts in the womb, but being aged starts at 60 or something. Being elderly starts at 60 or something like that. Okay, all right, cool.

He's just playing with the word gawa. Aging.

[Speaker 2]
If it gives a pa, doesn't that just mean that's the noun?

[Speaker 1]
Sorry?

[Speaker 2]
If it doesn't have a pa, that's the verb?

[Speaker 1]
This is kind of a verbal noun. What do you call it? Verbal noun.

[Speaker 2]
Gerund?

[Speaker 1]
Gerund. It's a gerund. Aging.

So what is aging? Do you have to be aged to be aging?

[Speaker 2]
That's a debate.

[Speaker 1]
And we're just playing with the ambiguity. It's not a serious debate. But it's meant to sensitize you to the fact that aging begins in the womb.

And don't think of it as something that happens to 40-year-olds. It happens to babies in their mother's arms. They are aging.

They are already aging. They don't have to be 60 to be aged. Okay?

But we are sort of saying that. I mean, he is sort of saying that. Right now he is.

He's playing on the word aged. Would you call a three-year-old aged? I mean, I would have to.

[Speaker 2]
You have to because they have aged.

[Speaker 1]
Yeah, because they have aged. Yeah, they have aged. Okay.

All right. So he's just somebody going through middle age. So you can't call him aged.

Well, I didn't say that. I said he was aging. Aged in English means someone over 60 or something.

Or 70. When you're 60, it's 70.

[Speaker 2]
When you're 70... Right? Right.

Okay, go.

[Speaker 1]
Thank you. What's this say? In the higher realms.

Yeah, in the higher two realms, form realm and formless realm. There is no aging. The suffering and aging.

They're supposed to be free of manifest suffering in the form realm and formless realm. They're supposed to not have manifest suffering.

[Speaker 2]
For the last month or whatever?

[Speaker 1]
Yeah, then we say... And this gets... Now, remember what he just said.

Supposedly, in the last week, in the last month, you start to smell. Your hair starts to get all thin. And your friends ignore you.

And that's a special suffering. That you were young and attractive with other young and attractive people for thousands of years. And then in the last couple weeks, you start to smell bad.

You lose your hair. You get wrinkles. And then everyone ignores you.

It's like being elderly and going into a restaurant. And it's just a weird thing. They get less attention.

Or it's like being on Medicare and going to the doctor's office. Suddenly, they're not so interested in treating you well because it's free. It's very interesting.

They look at your Medicare and they say, Oh. And you're like, What do you mean, Oh? And it means I can't suck you for a few thousand dollars because you're getting paid for by insurance on a certain...

And then somehow they respect you less. And they're less interested in your treatment. And that's a weird feeling.

Did you have a question? Sometimes I hide my Medicare card and say I'll pay cash. Then they're like, Oh, well...

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In the Abhidharma, we can study or you can mention that they say in the form realms there is no smell or...

[Speaker 1]
Taste.

[Speaker 2]
But also I remember in Lam Rim they say in the last moments of death you smell.

[Speaker 1]
Then they have to say devas also exist in the higher parts of the desire realm. So there are devas who do exist in the higher parts of the desire realm. Like they float around on the top of Mount Meru or something.

They have another 33. These are desire realm people. Okay.

Do we have this safe suffering of aging in the two higher realms where you're not supposed to have obvious suffering? Here we go. Good.

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Yeah, so this is complicated. Deyobhadra, there is suffering in the two higher realms. There is aging in the two higher realms.

Why? Because in the two higher realms due to the power of karma and negative emotions you have taken on the third heap. Fourth heap.

[Speaker 2]
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[Speaker 1]
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He says there is suffering in the two higher realms, because that fourth heap has the suffering of getting old. Nying. This is Nying and Nyingma, like the older school, okay?

It does get old. There is the suffering of getting old. And this is interesting.

You see, you spend a whole lifetime as a desire, as a form or a formless realm god, right? And you don't really suffer till the last few days or something like that. But during the whole lifetime, the factors for your life are aging.

So can't we include that in the suffering? Yeah, the running out of the causes, can we call it suffering, if it ends in suffering? And be careful what you say.

Be careful what you answer, because that means anything that ends in suffering has been suffering the whole time, but you didn't notice it. Isn't that the third suffering, the pervasive suffering? Exactly.

That's the whole point of the third kind of suffering, okay? Which is the one that you pick it out of, no matter what your concentration level is. Yeah, and you're healthy, and you're doing a headstand in yoga, and you're very proud of yourself, and two hours went by, and you are...

Do we include that in the last day in the hospital? You see, do we include it? Or do we say you were healthy, and then you stopped being healthy, and you went to the hospital, and they cut you up?

You know, so when did the cutting up start? In the yoga studio during the headstand. How does the second one?

Oh, that's a good question. I don't know. I think when they teach it, they say they are not mutually exclusive.

There can be things which overlap. I think it's just an emphasis. The third one is the condition, human condition.

The third one is aging. Aging is part of the human condition, but okay. Anyway, this is a huge debate, and this would be worth a lecture in Indonesia or something.

This whole thing would be worth a lecture, you know? Like, when does the trip to the hospital start? When does the surgery start?

And they say it starts in the yoga studio while you're doing your headstand, you know? Okay, like when does suffering start? Is it when the knife cuts, or was it the hour before, or was it the ten days before?

And he says, no, it was the day you were born, okay? And this is a very powerful thing, and it's useful for people, you know? One of the biggest kinds of ignorance in the world is not understanding that you are dying now, okay?

It's just a matter of time, you know? Okay, so your heap of other factors is aging already. It is aging now, okay?

So the aging of the factors for life in the two higher realms is tabu dunya. That is also suffering. That is also suffering.

They didn't get the suffering yet. They're still having a good time. They're still at the beach, which is called the form realm life, but they're suffering, and they don't know it.

Okay, kang kong koma nisu, and then words comment comes in here. In the higher two realms, there is the third suffering, which is named khyabha dujjiki dunya. This is the third kind of suffering, okay?

The first kind of suffering is? Yeah, outright suffering. Yeah, headache, backache.

Second suffering is? It's a nice meal at a nice restaurant, okay? And then the third suffering is being alive.

Not being a Buddha, okay? Just to be alive. This is called khyabha means it stretches everywhere, and by the way, khyabha's to the two higher realms too.

Khyabha means ... this is not khyabha as a logic term. This is khyabha as a covering term.

It covers every place, every place and every time. It's everywhere, yeah. And it's the suffering of duje, which here means your life depends on causes which are wearing out, okay?

Which are called duje, factors. Life that depends on factors. And he's playing with duje as a name of the heap, the fourth heap.

He could have thrown in duje as the second link. He didn't, but I think he assumes you're gonna understand that. Yeah, yeah, yeah.

I think as a translator of this paragraph, you've got to get three dujes in there. Here's the duje, which is the fourth heap. Here's the duje, which is the aging of the factors which are keeping you alive.

And here's duje as, you know, life which depends on those factors is already suffering, okay? So I think you've got to have three factors. It's a tough paragraph to translate well and not sound weird.

Yeah, so lots of adjectival phrases, which is, which are, okay? Don't say ... if you're a university scholar, you're gonna say, life factor changing conditionalism.

Yeah, so you have to add lots of words like, which is, and yeah. Okay, here we go. Let's do it, because we're aging.

Yeah, now he's trying to ... he's getting a little more sophisticated. He's trying to define gashi, aging and death, that before he was just on aging, okay?

So he says, okay, let's take aging and death, kang rung, either or both, okay? Aging and death, or both, which are coming from a cause of birth, okay? Which are caused by the cause of birth.

Let's take aging and death, either or both, which are caused by the cause of birth, okay? That's the definition of aging or death as a link in the twelve, which is not bad. I mean, sounds pretty good.

Now, we have a minute, right? So, this is something to chew on for the next two months. de nang sen du yurpe nga shi impa shi ba thang dupay che du mi ne teng This shi means possible, as opposed to impossible.

Look, Siri wants to know. She heard C, and she said, can I help you? Maybe she is C, I don't know.

Okay, are you telling me there's a thing, which is birth and death, which is a link? Are you telling me there's a thing, which is birth and death, which is a link? Sorry, aging and death, which is a link?

Are you telling me there's a thing, which is aging and death, which is a thing, which is a link? That's the name of the truth link. But he said, yimpa sipa means one thing, which is both a coffee cup and a coffee table, right?

Ka bu mi, in your text, okay? Is there a thing, which is both a coffee cup and a coffee table? No.

You can put the two words together. Your text, now I'm referring to your text. You can put the two words coffee cup and coffee table together, but there's no one object, which is both.

And here's the thing, you can you can talk about aging and death, but there is no one thing, which is both. Okay, you can't find a thing, which is both. Well, then there shouldn't be a 12th link called aging and death.

Ma kya? Yeah, I didn't say that. You can call the link aging and death, but there is no one thing in the universe, which is both aging and death.

Either it's aging or death, okay? When aging finishes, you die. Got it?

Okay, it's interesting that you have to be familiar with his text to get his text, and that's the way it's going to be from now on, which is the beauty of having 10 great translators and 20 great secondary translators. What if you're only alive for one instant? Impossible.

Then they said, if that's could be, then there'd be a beginning to samsara and there'd be an end to samsara. No, I mean, after you enter the womb, if you're alive for one instant. I'm just saying...

But the duration would be the death. Well, I'm not going there. You debate with him in the big round tonight.

Let me know what you come up with. But I wanted to tell you something about your lineage, okay? So, my first Buddhism was in Princeton, from a professor named William Lafleur, who studied at the University of Chicago with Mircea Eliade, who I think is Romanian, and he was a very famous student of Jung, Carl Jung, who was a student of Freud.

Well, they were collaborators. No, Freud was hoping Jung would be his successor, and then they had a split, but Jung studied with Freud. So actually, on the academic side, you guys are descended from Jung and Freud, because Lafleur was maybe one of Eliade's greatest students.

And why did I mention that? Lafleur's greatest work was monastic poetry from medieval Japan, from the 1100s, 1200s. That was his great...

His biggest contribution was Japanese Buddhist poetry, and so I was thinking if we go to Japan, when I mentioned that to the Japanese, they were very excited about it. So I thought maybe we could have an extra talk in the DCI event in Japan about that lineage, because it kind of links archetypes, which are his big subject, to Western psychology and modern and Buddhist studies. So I thought it'd be cool.

The Japanese I met were very excited about it. Do we have the original texts? Yeah, well, I have his translations.

Translations of Japanese poetry? It's from the 1100s, yeah, 1100s. What is the name of it?

Saigyo, S-A-I-G-Y-O. He was the first person to really translate his poetry. He was a military guy who became a monk and a hermit, so his poetry is quite poignant.