Классика Алмазного огранщика: Нижний Срединный путь — Анализ зависимости, занятие 52

[Speaker 1]
What are the factors that determine if an intermediate being will be born with or without clothing?

[Speaker 2]
What are the factors that determine if an intermediate being will be born with or without clothing?

[Speaker 1]
What are the factors that determine if an intermediate being will be born with or without clothing?

[Speaker 2]
What are the factors that determine if an intermediate being will be born with or without clothing? What are the factors that determine if an intermediate being will be born with or without clothing?

[Speaker 1]
What are the factors that determine if an intermediate being will be born with or without clothing? What are the factors that determine if an intermediate being will be born with or without clothing? What are the factors that determine if an intermediate being will be born with or without What are the factors that determine if an intermediate being will be born with or without clothing?

clothing? What are the factors that determine if an intermediate being will be born with or without clothing?

[Speaker 2]
What are the factors that determine if an intermediate being will be born with or without What are the factors that determine if an intermediate being will be born with or without clothing?

[Speaker 1]
clothing?

[Speaker 2]
What are the factors that determine if an intermediate being will be born with or without clothing?

[Speaker 1]
clothing?

[Speaker 2]
What are the factors that determine if an intermediate being will be born with or without What are the factors that determine if an intermediate being will be born with or without clothing? What are the factors that determine if an intermediate being will be born with or without clothing? What are the factors that determine if an intermediate being will be born with or without clothing?

[Speaker 1]
clothing? What are the factors that determine if an intermediate being will be born with or without clothing? What are the factors that determine if an intermediate being will be born with or without What are the factors that determine if an intermediate being will be born with or without clothing?

clothing? What are the factors that determine if an intermediate being will be born with or without clothing?

[Speaker 2]
What are the factors that determine if an intermediate being will be born with or without clothing?

[Speaker 1]
Yeah, they don't have the suffering of aging. Okay, they don't have, they don't possess, Mehatta, are you telling me they don't have the suffering of aging? Why?

Gebe dunyal chepana, when they explain, when people explain the suffering of aging, they quote the sutra on dependent origination, which says, aging consists of chakkarva and nirma mumbo. By the way, we don't say white hair in English, we say gray hair, but it says white hair. It's kind of grayish white.

Chakkarva, nirmo, nirma comes in tantra, that's about the only place you see it, and the fierce deities always have this thing. They don't have jalwa, sanwa, darpa, it's not clear here, it's not unwrinkled, it's wrinkled. That's the only place you see it.

Sumbhakashik, what's the kashik indicate? Yeah, it's a split reason, split reason. Number one, the dependent origination sutra itself indicates that if you have this link of aging, you have, the example is gray hair or many wrinkles on your face, and kamko nisu deyame, there is no sad, no tedak, plural, those things, meaning, yeah, they don't have those things, or gray hair or wrinkles, they don't have.

Definitely not in the formless realm, because they don't have wrinkles. But, yeah, seven days before they die and they start to have body odor, but they don't look old, they just die and go to hell. Okay, then I made a joke, sena, genmei dey, meyo wendi, no problem, because Wangdu Chepa, that was spoken with reference to, so it's an idiom, right?

Wangdu Chepa, that was all with, that quotation, that statement, was only in reference to the desire realm, so no problem. Okay, yay, that was a major debate. This is a hard one, and if you don't want to take a crack, I mean, I would offer money, but I wrote the solution there, so.

Come on, what was this debate we had, about shiwei kansai? Shiwei kansai?

[Speaker 2]
Yeah, yeah, yeah. What was the argument?

[Speaker 1]
There's no such thing as a dead person, because when you die, you're not a person anymore. Yeah, we, yeah, this guy says, there are dead people, because there's people who are going to die.

[Speaker 2]
And we say, yeah, we say man kyang.

[Speaker 1]
It's true there's people who are going to die, but they're not dead people. Okay, this is the future tense, that's all, future tense, past tense, future tense, chiwa, past tense, shiwa, okay? Obviously related to the shiwa, peace, rest in peace.

Okay, it's a funny argument, you know, it's kind of hard to translate. There must be dead people, because there's people dying, because people are dying. Like that, it's cute.

The low tone is peace, the high tone is death, yes, shiwa. That's why you have to use these tones correctly, okay? Man kyang.

Now, we return with the tengyur, okay, which is what?

[Speaker 2]
Sarcastic.

[Speaker 1]
Yeah, okay, but even if you're right, let's say you're right, and then we say something sarcastic. Okay, here we go.

[Speaker 2]
... ...

[Speaker 1]
You're the one who sits on it. Okay, you want to take a shot? How are you doing?

[Speaker 2]
I guess there's a being whose life force has stopped.

[Speaker 1]
Yeah, are you telling me there's a being whose life energy stops, because?

[Speaker 2]
Because it stopped, because their life energy stopped.

[Speaker 1]
Because...

[Speaker 2]
Life energy stops. There's a person whose life energy will stop.

[Speaker 1]
Are you telling me that there are necessarily people whose life energy has stopped, because there's people whose, because there does exist the stopping of the life energy of people? Are you telling me there's people whose life energy has worn out, because there is the wearing out of the life energy of people?

[Speaker 2]
That's okay.

[Speaker 1]
That's why I just rearranged it. Are you telling me there's dead people, because there's people who are dying? Okay, same argument really.

Okay? There does exist the stopping of your life, but that doesn't mean there exists people whose life has stopped.

[Speaker 2]
It's not bad.

[Speaker 1]
It's kind of good. That's us telling him. Yeah, we are being sarcastic.

There's no such thing as people whose force of their life has worn out, or is worn out, just because there is a wearing out of the life force of people.

[Speaker 2]
Would be our position.

[Speaker 1]
Yeah.

[Speaker 2]
Why would he say that? He should agree to this.

[Speaker 1]
Well, this guy's drunk. Okay, go ahead.

[Speaker 2]
Yeah.

[Speaker 1]
If you disagree, there does too exist people whose life power has worn out, because there's people who are dead, according to you. So this is his statement. Chiway calls out yours.

It's his statement. There do exist dead people. You're the one saying that.

So there must be people whose life force has already worn out, right? Well, no, but there is a wearing out of life force, right? Oh, yeah.

That's all. Okay. You can't agree that there does exist a person whose life force has worn out, because if you're a person, you come along with your life force.

You always have a life force, or you're not a person anymore. Then you're just a bunch of dead meat. There's no such thing as a dead person.

There's a person who died. Man, I don't even know about that. Okay.

By the way, there's the promised land. Wow.

[Speaker 2]
Yay.

[Speaker 1]
Okay, we're almost there. It's not as bad as Adam's text, but almost. Almost.

[Speaker 2]
Good.

[Speaker 1]
Then he says, well, if there's no such thing as a dead person, then this statement in the sutra that birth leads to aging and death must be wrong. This statement in the sutra that birth leads to aging and death must be wrong if there's no such thing as a dead person. Why?

Because if we take the link, right, of death, as it appears as a member of the Twelve Links, there's no person who has it. How can you call it a link if it's impossible to have it? You're in the Wheel of Life.

Okay. So, if it's a link in the Wheel of Life, somebody has to have it. Okay.

It's the Wheel of Life. But nobody has this one, according to you.

[Speaker 2]
And we say, yeah, yeah, now whatever.

[Speaker 1]
And we say, look. We just say, look. Nobody has it, and they still have it.

Okay? Just let it go. Nobody has a death who's still alive, who's still there, but still people have the link, okay?

Don't hassle me. And every time a person makes an objection, whether it's a super-intelligent one or not, you learn something. And that's what we're doing.

Yay! Yeah, now, he's on page 189 of 238. We finished the Twelve Links.

So what's going on? What are you going to do for 50? What are you going to do for 49 more pages?

[Speaker 2]
Possible.

[Speaker 1]
Possible he'll go there. But right now he's going to make some general statements about the Wheel of Life, which is very sweet. We learned the Twelve Links.

We tore them apart. I don't believe we're coming back to the Twelve Links. And then he makes some general wrap-up comments about the Twelve Links.

I think we finished it. I think we finished them. Yeah, we did finish them.

And we split them up. We treated 8, 9, 10, 11, 12 together, or something like that. Okay, here we go.

And they're called the Ladder Links in the literature on the Twelve Links. Here we go. Oh, didn't we do that already?

Yeah. Now, he's going to talk about the chele. So this you have to read together.

Don't pause. It's a single word, chele. Yeah, the way they work.

It's the way they work. Their function, how they function. Chele, meaning the work they do, how they function.

So don't say che-le. It's chele. And then you'll read it okay.

If you see le after che, consider that it... keep in mind that it might be a separate word. Not all the time, but sometimes.

So there's a feature, right? Kepa can mean difference, but kepa can mean feature. And right here it's kind of a feature.

They possess a feature or an aspect of their function. The Twelve Links have certain qualities about how they function. They have a dawe che-le and they have a min dawe che-le.

Yeah, they have a similarity of function and they have a dissimilarity of function. Now we're going to talk about that. Keep going.

And by the way, it's going up because it's supporting what? It's supporting what? That they do have these two kinds of functions.

They do have a function of similarity and they do have a function of dissimilarity. This is tough, okay. They do have a function of similarity because each preceding link creates each succeeding link.

Each before link has a function of creating the link that comes after it. So in that way, they're all the same. Every one of the Twelve Links functions to trigger the next link.

That's all he's saying.

[Speaker 2]
That is their similarity.

[Speaker 1]
That's similarity. That's a similarity shared by all Twelve Links. It doesn't mean that the cause and the effect are similar.

That's not what they're saying. Functionally. All the links have, in one sense, they are the same because they all trigger the next link.

Each one triggers the next link. That's all he's saying. It's not implying that the cause and the effect are similar.

It's just saying all Twelve Links work the same way. But in one way, they work the same way. How?

They each trigger the next link. No, in this specific link. Specific.

I'm going to say function. Yeah, chaining function. And now we're going to get...

Yeah, somehow the links are not going to act the same way. From one point of view, they all act the same way. They trigger the next link.

From one point of view, they don't act the same way. And here it comes. Now, I'm going to suggest when you translate this, this is a list.

And it's a very sweet list. I don't think I've ever seen it before. And I've read most of the literature on the links.

But this one, he's going to give you the specific function of each link. So each link has a different function. It might be worth it to break it up.

Because he says link number one does this, link number two does this, link number three does this. So you might want to go like that. So what's the unique function of the first link that's not shared by all the other links?

Here it is. What's that? It functions to obscure the suchness in the form of the lack of a self to people.

Because it's jigsaw. Destruction view. That always is aimed at me and mine.

So it's got to be cause-academic. The emptiness of people. The function of the first link of the Wheel of Life is to block your vision of how you don't have a self-nature.

Got it? That's the function. Okay, cool.

Translate. Functions to Functions to Ndep saban Ndep saban What's a bakchak saban? Yeah, it functions to plant.

No, plant. That's sundep. This is just dep.

This dep just means to plant.

[Speaker 2]
It plants the seed for next life.

[Speaker 1]
The next rebirth. The rebirth. We don't really say next rebirth, right?

I guess it is. I thought number 10 did that. This plants it.

That fertilizes it. Okay, got it? Okay, yeah.

Okay, here we go. Say beti. Beti.

Beti. Beti. Beti.

[Speaker 2]
Beti. What's that?

[Speaker 1]
It's a leader class. That's what the word for class in the monastery. It's called beti.

Guiding the students through a scripture. Okay, it's called a class. Where are you going?

I'm going to beti. What's up? Where are you heading?

I'm going to beti. It means I'm going to class. We don't say zinta for example.

We say I'm going to I'm going to be led through the scriptures. So this word chi means to lead. And it's one of the Lamrim teaching styles that we studied.

There's the dissection teaching.

[Speaker 2]
Marti.

[Speaker 1]
Marti. Okay, so chi means to guide a student through the scriptures. What does it mean here?

So this is leading to the next river? Yeah, it guides you. Takes your hand and walks you into What is the third name?

Sumbha? Sumbha Namshe. Namshe, consciousness.

Yeah. Is it a monkey?

[Speaker 2]
Monkey.

[Speaker 1]
Entering the womb. Okay. Not coming out, Nick.

Is she nervous? She must be nervous. It's probably good to be busy, I think.

From my vast experience of children. Okay. Alright, so the third one leads you to the next life.

It's kind of like the monkey is leading the body into the you know, into the womb. You can almost picture it that way. Okay.

Yeah, the fourth link holds?

[Speaker 2]
Yeah.

[Speaker 1]
Or it gets together the body and mind which have ripened from the karmas we talked about just now into a rebirth. What is number four? Mingsuk?

Yeah, it's a name and namarupa. Namarupa. Name and form.

Say mingshi pumbo. Mingshi pumbo. The four name heaps and then namseki pumbo.

So they always say mingshi pumbo. So when you say name in the famous Sanskrit expression namarupa there's yoga what's his name in New York? Eddie Stern.

He has a magazine called Namarupa. There's a famous Sanskrit expression body and mind basically. Okay.

Name and form. But name means the non-physical heaps which is four. Alright.

So that's the function of link number four. What's the function? What's the, sorry dissimilar function, right?

Meaning unique. They're all similar in that they they trigger the next link but each of them triggers the next link in a different way. Okay.

What's that mean? Yeah. It completes the picture of the rebirth.

Fills in the picture of the rebirth. Which is what?

[Speaker 2]
Yeah.

[Speaker 1]
Mainly the sense powers. Empty empty windows. Nobody's looking out the window yet.

The windows have been built. Okay. The sense organs have been built to look at the outside world.

What's the sixth name deal?

[Speaker 2]
Yeah.

[Speaker 1]
What's the function of the sixth link? It's involved you know starting from or based on the coming together of the sense object the sense power and the awareness of the sense power. Okay.

Blue blue the eyeball and the awareness of blue when those three gather together as if a man were hugging his wife. Okay. Which is called contact.

[Speaker 2]
Yeah.

[Speaker 1]
Due to that and this is Gilwa in the sense of your text in the non-Buddhist schools. Manifestations of things. You see what I mean?

Okay. Yeah. What school is that?

I don't know. Sankhya. Yeah.

The Sankhya school. They call the manifestations of reality are called the changes. Well, my mind is going through this change.

So it's a very unusual word for the aspects of the object. The manifestations of the object. Okay.

In the second school what would it be called? Arunachala? Yeah, Arunachala.

As opposed to archetypes. The expression of an archetype in the world. This is an expression of cup.

Yeah, but it's all in the sense of manifestations of a big thing. Okay, so don't... So sometimes it's a nasty, nasty thing.

Gilwa, which is 99.9% a future verb of become is sometimes a noun that means manifestation of bad karma.

[Speaker 2]
How is it a manifestation of a big thing in the second school?

[Speaker 1]
Say again? Chi-ten is the archetype and lang-sen is the... It's the Gilwa.

[Speaker 2]
But it's not a manifestation of the Chi-ten in the second school.

[Speaker 1]
In a way, it is. Toyota is one kind of car. Okay, never mind.

I'm sorry. I hate this keyboard. Did I say that?

I figured out what's wrong with the keyboard. When they have the raised keys, the keys get thinner at the top, I think. So you don't hit two keys at once.

[Speaker 2]
We should do an ad too. Okay.

[Speaker 1]
Okay, what's the unique function of the seventh link, which is...

[Speaker 2]
Yeah, which is the...

[Speaker 1]
Yeah, the arrow in the guy's eye. These are unique words to the Abhidharma when they describe feeling, the heap of feeling. And instead of saying dewa, mi-dewa, okay, or dewa and dunyo, they call it sim.

Sim. Sim means to sleep. Sim means to feel good.

Okay. Unusual. It only occurs in Abhidharma.

Okay. Sim. Dun means suffer.

We had it as torment by the sun or by heat. And then parma. Yeah, feelings in between.

Neutral feelings. These three, whichever it may happen to be in this particular instance, okay, current room, and this seventh link's unique function is that on its own. Okay.

And usually this has to do with mental functions that are not dependent on other mental functions to do their thing. Okay, so feeling has a unique capacity to act on its own. It's not waiting for intellect or...

you know, okay. Feeling is very, you know... Makes you experience it.

Undergo or to experience, yeah. Yeah, makes you experience. That's good, yeah.

Okay, what's the unique function of link number eight? I'm sorry, eight. Yeah, now classically we have a little trouble distinguishing between eight and nine, I think.

You know, Khen Rinpoche used to say initial desire and then advanced desire. So he has a very interesting way of doing it. This is how he does it.

What's the function of eight and how does it function... how does it differ from nine? Okay, because they're both supposed to arm the bomb.

Okay, yes, in that night. So, yang si chi ma means your future rebirth. Rebirth coming rebirth.

It tupas the body and mind. It's like gets it together. You know, like you're going to bake a cake and it buys the flour, the sugar, the milk, the eggs.

It gets all the stuff together ready for the next rebirth. Yeah, kind of, you know, gets all the ingredients, goes to the store, buys all the ingredients, gets it all together, but doesn't bake the cake yet. Okay.

It just gets the ingredients together. And then, please read. Yeah.

Yeah, and he bakes the cake. Nyewar jor means he puts it together. He really prepares it.

Jor here means prepare. So the last link, initial desire, takes that seed that was planted in link number two and kind of gets it ready to do its thing. And then in nine, it's like, okay, let's do this.

Then everything starts to come together. It could not come together. Starts to open.

Starts to trigger. Yeah, it just means prepare. I would say bake a cake as opposed to get the ingredients together.

Something like that. And that's just... Nyewar is upa in Sanskrit and it means immediacy, upayaj or something.

All right, what's the tenth link do?

[Speaker 2]
Yeah, duje pa che.

[Speaker 1]
Then link ten actually triggers the next life. So you got collecting ingredients, making the cake, and then cake is made. Okay.

The next life is... duje pa is like... puts it together...

actually puts it together... actually cooks it? I don't know.

So maybe I should change it. Buy the ingredients, put them together, cook the cake. Okay, something like that.

Lumba duwa means make that happen. Lumba has connotations of manifestation, making it really happen. Abhi, abhi, abhi, abhi, abhi dharma.

What's the eleventh and twelfth links? He puts them together. This is very depressing.

Dunya warcha. What's that mean?

[Speaker 2]
Makes things suck.

[Speaker 1]
What does link eleven and link twelve together do? They torture you. They make your life unhappy.

Yay! That's their special function. You know, living and dying.

What's living and dying do? It tortures people. Oh, okay, thank you.

It's so funny to say, what's those links' job? To make you unhappy and to hurt you. Okay?

That's their special job. Okay, thanks. Okay, thanks, number eleven and twelve.

Okay. Okay, he kind of did it rikpe wanki, right? That all was kind of logical.

Now he's going to back up. Yeah, he's going to go to Lung. Please read this verse.

And this is how I like to put the verse on paper. The real verse is indented and then there's the opening. The entrance to the verse and the exit from the verse are separate.

Say again? What should I use? It's like some of the poses in Anatole's yoga class.

It's not happening today. Or Jessie's class. There were like two poses.

I was like, I was being polite. I didn't say, that's not happening today. Okay, here we go.

[Speaker 2]
Dekedu.

[Speaker 1]
Yeah.

[Speaker 2]
Rikpe chedang depe ched. Rikpe chedang kunzi ched. Sok ched chedang sum ched ched.

Nyong ched chedang dukpe ched. Jorwe chedang nyun duy ched.

[Speaker 1]
Nice, nice pronunciation.

[Speaker 2]
Dukpe ched ni ndro nyun nukmong.

[Speaker 1]
Yeah, we should ... How many should we have? How many cheds should we have here?

Yeah, there should be twelve. Because they lead. Because they ripen.

Because they ... You know, he's giving the functions up to twelve. But it should really be eleven.

Because the last one, he lumped them together. And by the way, he doesn't say cheer on the last one. So it's like ...

Oh no, he does. He does. Let's count the cheers.

One, two, three, four, five, six, nine, ten, eleven. Yeah, because the last two are grouped together. So there's only eleven cheers.

And it means what? What's the cheer mean?

[Speaker 2]
On account of.

[Speaker 1]
Yeah, because. Okay, because. They are linked.

Each one of these is linked. It's a link because they do this. And that's what made them linked.

That's what separated them with their unique functions. What's the scripture? German lady?

I'll give you the first part.

[Speaker 2]
Madhyanta.

[Speaker 1]
Yeah, it's really utthannam je. Say utthannam je.

[Speaker 2]
Utthannam je.

[Speaker 1]
U is madhya. Madhya. Tar is anta.

So madhyanta.

[Speaker 2]
Vibhanga.

[Speaker 1]
Vibhanga is the same as the Karma Vibhanga that we had with Dr. Wu's text. All the divisions. Okay, so.

I'm going to divide the middle way from the extreme views. Dividing the middle from the extremes. It's one of the five great books of.

Asanga Maitreya. Asanga Maitreya. Yeah, Asanga taking dictation Maitreya.

Talking. Okay. And.

Now. Let's test Sugeng's knowledge of the unique functions of the twelve links. One of them, dipa.

[Speaker 2]
Dipa. Dripa or dipa?

[Speaker 1]
Here, dip. One of them drips.

[Speaker 2]
Dripa. Dripa is to block.

[Speaker 1]
Block you. Yeah.

[Speaker 2]
Block you here.

[Speaker 1]
Yeah, from the real nature of me and mine. We finished the first one. Yay.

Now. One of them, dipa. Dipa.

Plants. Plants, yeah. One of them plants.

Which is? Plants the seed but doesn't water it. Okay.

One of them. Leads. Leads you.

Leads you. He's a monkey leading you into the womb. Right, Nick?

Or out, hopefully. Just kidding. One of them, kundudzin.

[Speaker 2]
Assembles. Assemble?

[Speaker 1]
This one's kind of uncomfortable. It's supposed to be body and mind in the boat. It keeps you there.

You'll figure it out. It's in the womb, whatever it is. Locks you there.

Locks you in there. Locks you in. I don't know.

[Speaker 2]
And then the next one, dzogs.

[Speaker 1]
Which one is that?

[Speaker 2]
That's the houses.

[Speaker 1]
Yeah, it completes your body. It completes the equipment. You get your eyes, your ears, your nose.

It wraps. It completes the car. Then, because your equipment is completed, you can...

What's the sum? Good. The object, the sense power, and the awareness of the sense power and the object.

Those three, you can function. You can function. With number five, the equipment is completed.

With number six, you use the equipment to experience the outside world. Unless you are a mind-only guy, I guess. They're weird, okay?

Okay, then... Yeah, don't forget the che, okay? Then it allows you to experience.

The che is allow, or functions to. Which one is that? Yeah, the feeling allows you to have personal experience of things.

And then number nine... Sorry, you're right. Dupa is the buy ingredient?

Yeah, it goes and collects all the ingredients. It goes to the store, it goes to the... It brings all the ingredients together.

[Speaker 2]
The monkey's reaching for the fruit.

[Speaker 1]
Is it?

[Speaker 2]
Gepa. No, not Gepa. Dupa is...

Number eight is... Gepa.

[Speaker 1]
Yeah, he's eating. He's drinking. Too early.

[Speaker 2]
Okay.

[Speaker 1]
And then, jowa che.

[Speaker 2]
Jowa is a symbol.

[Speaker 1]
Well, makes the cake, but doesn't bake it yet. This is the monkey. Yeah, that's the monkey.

Put stuff together. Gets it all ready. And then...

Yeah, actually brings it together. The rebirth. Which is the pregnant lady, right?

Now, where's 11 and where's 12? How come there's only one? They work together.

And... I should offer you 20 bucks for this line. I'll offer you 20 bucks for this line.

10, 9, 8, 7, 6...

[Speaker 2]
Where's the suffering because of mental afflictions? Where's the suffering?

[Speaker 1]
Yeah, he threw in the Sanskrit. And he misspelled it for good measure. Dushka.

Yeah, it's a dushka. It's a dushka. But that's kind of the sloppy Tibetan spelling.

Probably you cannot, yeah. It would be a colon, by the way. Probably you can find manuscripts which have a colon.

Maybe Word could check it in the Tengyur right now.

[Speaker 2]
For Dukkha?

[Speaker 1]
For this line, because this is from the Tengyur. Did they use an avagraha? Is it avagraha?

[Speaker 2]
Sarga.

[Speaker 1]
Dukkha.

[Speaker 2]
Sarga.

[Speaker 1]
Sarga, okay. Check the line before. Or try to find something here which is unique.

Tipi Chö is pretty unique, for example. Okay. CHE SEMS PA'I PHYIR So we finished the cheles.

And there are Dawei cheles and there are Mendawi cheles. Yes. There are similar functions and there are unique functions.

Maybe say unique for Mendawi. I want to get on my cheles.

[Speaker 2]
Chele kele. Five minutes.

[Speaker 1]
Okay, now, again, I make a suggestion about your work habits, which is don't finish something and stop. Go to the next thing and then stop. And it kind of gets your mental mind, it gets your mind clicking about the next thing.

So don't stop at the end of things. Then you can stop. No, if Mr. Wu's book had finished earlier yesterday, I would have started Vimalakirti, because it's very auspicious. It means he has to come back. You see what I mean? He started the next book.

So, you know, if you can, try to go ahead and do the, just do a few words on the next one, which is what we're going to do right now. Go. Okay, cool.

Yeah, second, we're going to have groupings of the links. We're going to group them, like two and ten happen to hang together. Three through seven happen to hang together.

Eleven and twelve, we just saw. You would think so, right? Yeah, probably.

Yeah, I'm not even going to check. Long, long ago, he promised section two. We'll probably finish the whole section one.

If you search for this word, you'll find it. I mean, I could do it right now, but let's not do it. So these are groupings, possible groupings.

There are three different groupings of the twelve. There are three different groupings of the twelve. Here we go.

You can group it by cause and effects. Okay? Pairs, cause and effect pairs.

You can group it by which one is the truth of suffering, and which one is the truth of the source of suffering, okay? And it's interesting. I mean, is it possible one is one and not the other?

Or, you can group them according to three basic negative emotions that we see in the center of the wheel itself. Okay.

[Speaker 2]
It's from section six.

[Speaker 1]
Okay. This is the second part of section six. Whoa.

[Speaker 2]
This one, waiting lives.

[Speaker 1]
Okay. I remember having trouble with this section. I remember struggling with this section 40 years ago.

But here we go. Double deltao.

[Speaker 2]
Double deltao. Par Yeah, some are causes, some are effects.

[Speaker 1]
Actually, they're all causes and they're all effects. But anyway, here we go. So it is true.

So he suggested three ways of grouping them, causality, sufferings-ly, and messed up minds-ly. Okay, so here's the first one. Causally speaking, the first two of the links are penje, shooters, projectors, into the future.

They are sending things into the future. We had pen batik, what was that? Yeah, the one throw of the bardo and the dog.

Okay, so they are causal from this point of view. They do the shooting, projecting. Then the nesung means for zero dollars.

Yeah, nesung means from the point. So from the point of whatever came before it, up to the point of everything that comes before it, that's how nesung is used. Okay, so from the point of the link of consciousness, link number three, up to, and this is famous in the Wheel of Life.

They'll often say three to seven. They kind of hang together. Three, four, five, six, and seven.

Five links, they hang together. They usually, functionally, they hang together. Okay, so everything from link three up to link seven, and he doesn't repeat them all.

He just says three to seven. All of those are past tense, pang be du gyepu. Yeah, pen is the present tense, pang is the past tense.

Okay, they are the result which has been thrown. Okay, one and two are the thrower, three through seven are the throwee. They are what got thrown.

Okay, pang be. Well, what's the function of the next two? Oh, sorry, the next three hang together.

Let's try to finish this line. Se, len, sipa, su. Number eight, number nine, and number ten.

These three guys, they are accomplishing seeds. They do something. They are working.

They are working to get something done. Drup je kyi le, drup je kyi gyu. They are causes which are working to get something done.

Okay, and then, by the way, I would have said drupa here if I had written this text. I'll just make a note. Drupa would have been better.

Okay, and you can check and see if there's a text that has it. See if there's a carving that has it that way. It's similar to pen and pang.

Why? Yeah, working to get it done, and then what was done. Okay, so in the same pattern.

He should have had a present tense and a past tense. Pen and pang, and mdrup and drup. Okay, okay, so those three guys, eight, nine, and ten, they're the guys who are doing all the work, and then the eleven and twelve are the work that they did, so he should have used the past tense.

He should have said drup, okay, in my opinion. So from, now what did he say from here up to there if there's only two? Good, good.

Yeah, he says from eleven to twelve. Well, why did you just say eleven and twelve? Well, because there's something eleven and a half, which is rebirth.

No, sorry, aging. Okay, is it all the ones from eleven to twelve, which is one? You said there's no group without, with one member, right?

That's your position. Okay, so from, so from birth up to aging and death, okay, those are what, those are the work, those are the result that was accomplished by the guys who were doing the work, okay, eight, nine, and ten. Okay, got it?

All right, yay. We're at a pretty good place. Thank you.

Adam, find me a keyboard that's not, like, three-finger-ish. You sent me the best thing.