Классика Алмазного огранщика: Нижний Срединный путь — Анализ зависимости, занятие 53

[Speaker 1]
For the second round of the real, waiting till the second spinning of the real.

[Speaker 2]
Next slide.

[Speaker 1]
Next slide, please. Next slide, please. Yeah, yeah.

Okay, here we go. Progress report. The total text is 50 folios, sorry, 25 folios, 50 foliofaces.

In nine terms, we have done 34 foliofaces, 68%. We are averaging four foliofaces per term, which is pretty normal. So give me four more terms.

Finished translation classes next January. Total book is 20,089 words, which is going to be a 300-page book. It's similar to the size of the Diamond Cutter book, a little bit smaller.

Unless we add more appendixes. We're going to give you an appendicitis. Okay, so those of you who don't know, Sugeng is working on, you want to introduce your text?

Yeah, this is the commentary to the Wheel of Life. Okay. Commentary to the Wheel of Life, and basically we are focusing on the 12 links.

So we actually go deeper into each of the links. So we have basically finished all the 12 links, and now we are at the end.

[Speaker 2]
We are actually doing some looking at the links, the other relationship between each of the links.

[Speaker 1]
And at this point, we are exploring three possible relationships between the links. And we have finished the first one, which is the cause and effect of the relationship. And now we are going to the second part of the relationships.

You actually looked at your text. I know, yeah.

[Speaker 2]
Yay!

[Speaker 1]
Lower middle way. This is a yikcha, so this is a monastic text in a debate format by one of Seramay's greatest writers. So I'm going to just skip back.

Dua shepa means wrap up the commentary. I don't know why it's going to take a year to wrap it up. So how do we group the 12 limbs, the 12 links?

And you can either do it by cause and effect, or you can do it by these two. These two are your truth. Okay, suffering and its cause.

And then from the point of view of the three negative emotions, which is probably the snake and the pig and all those guys. So we finished the cause and effect one, I think. And now we're on to the du kun, which is the two are your truth.

How does the truth of suffering and the truth of the cause of suffering, how can you put the 12 links into those categories? Okay, here we go.

[Speaker 2]
Good.

[Speaker 1]
So there is a— Group the links into suffering and the cause of suffering. Because the yenlak dangponyi, the first two links, which are? No, first two links.

Yeah, just think of the blind guy and the pot maker. Okay? So misunderstanding and making fresh karma.

Where is it in the kitchen?

[Speaker 2]
Misunderstanding that the healing husband is coming from his own— Yeah, she thinks he had a bad day.

[Speaker 1]
She thinks he got into traffic, he didn't sleep enough, he's not eating well, he didn't do his yoga, and so he's grumpy. She thinks it's coming from him. And what's the second link?

That's, by the way, that's misunderstanding. So she's planting the bad seeds again to heal the problem.

[Speaker 2]
Yeah, good.

[Speaker 1]
Yeah, she yells back, and then she plants bad seeds to hear the children yell, and then that's a—actually, that's a wheel of life in itself. Okay? So the kitchen is quite a nice place.

I changed the name to the two husbands sutra. Okay, yenlak dangponyi. So then, just by themselves, all the first two links do is create some seeds sitting in your head.

So they need something else to be a true cause of pain. They need sepa, lemba, and sipa. What's that?

[Speaker 2]
Eight, nine, ten? Yeah, I know, but— Oh, the intestines and the liver?

[Speaker 1]
Yeah. With regard to a negative seed, you could say coffee meditation— Okay, understand this. It's pretty cool.

Coffee meditation with regard to a negative seed. How to enhance a negative seed is simply to misunderstand it. It's very interesting, okay?

If you misunderstand a negative seed, it grows faster. Okay, so you charge it by misunderstanding it. So eight and nine really are kinds of— they're also kunjun denpa, source of suffering.

They arm the—right? They arm the seed. And then link number ten triggers it, right?

Okay? All right, so you need the armors, these three, and you need the seeds to be armed, which is these two. So five of the links relate to kunjun denpa, okay?

The source of suffering. Are included into—this duwa means are included into, grouped into. Lhakpa nam, the rest of them, meaning how many?

[Speaker 2]
Seven.

[Speaker 1]
Seven. So normally, when you're studying the Wheel of Life, they just say, ah, those other seven. And everybody knows what you're talking about.

It's basically your body and your mind after you're born, you know. It's just the results, okay? And messed up body and mind.

I almost said something else. Messed up body and mind, okay?

[Speaker 2]
Which one is referring to the rest?

[Speaker 1]
Lhakma. Lhakma. Yeah, the rest of them.

Lhak can have two meanings. One is leftover, and one is super. Like lhak tong, vipashyana.

Nam, tengyal denpa duwa ichi. They're included into the source of— they're included into the truth of suffering itself. And really, you know, if you finish this and you— I don't know if you're going to be in the mood or what we're going to feel like, but Vasubandhu wrote an awesome commentary on these twelve.

Incredible commentary. And I actually went through and wrote notes to the whole thing. It's done.

It's 168 folios or something. It's big. And it's good.

It's really good. And because I grew up with him for 12 years, Abhidharma, with Rinpoche. And then when I got to this one, he lets go.

He shows his real self. And it's a lot of mind only. Okay?

Like he's not—he doesn't talk about Abhidharma at all. You know, he's off on mind only. How does mind only explain the twelve links?

And it's unbelievable. So anyway, you might want to think about going there. It'd take a long time to finish it.

But since I've already done it, you can do it faster. Okay, here. Sumba.

Who's going to check the checker? Adam? Find some fault in him.

[Speaker 2]
Ask his wife.

[Speaker 1]
Okay. $50 for the difference between nyomongpa and nyomong. That's okay.

That's okay. We can say the afflicted side of things. The negative side of the world is nyomongpa.

And then nyomong is the actual klesha. Okay? Negative side of the world is nyomongpa.

$50. I mean, he didn't say much, but he— But it was the right thing.

[Speaker 2]
It was the right thing.

[Speaker 1]
Okay. So he's going to give different kinds of kune nyomongpa. Okay?

When it says kune nyomongpa, it really means the negative side of the world or the existence. Okay? Kune means totally messed up.

The kune means totally. All right. Marikpa selen sumbo.

So these three, misunderstanding, and we're not going to call it— Ignorance. Ignorance. He went through that yesterday.

It's a long explanation in the Abhidharma why it shouldn't be called ignorance. Okay? It's not not knowing.

It's misknowing. It's actively misknowing. So you have to call it misunderstanding.

Okay? It's not a lack of knowledge. Ignorance.

It's a misknowledge. Yeah. It's a big difference.

Marikpa selen sumbo. So misunderstanding. Yeah.

These two kinds of desire which load the seed. Okay? Sumbo de.

They are—the verb comes down here somewhere. Do. Okay?

Here's the verb for all of them. Are included into. Okay?

These three are included into the negative part of existence which relates to negativity. And there's different kinds of negative sides of existence. Okay?

So there's a negative side of existence which relates to negativity. And we're going to have other negative sides of existence. So the difference is kune.

Okay? When it says kune, it means negative side of existence. When it says nyomongpa, it means negativities or something like that.

When it says nyomong, it means negative emotion. So three different words. Nyomong, nyomongpa, and kune nyomongpa.

Different things. Okay?

[Speaker 2]
What is nyomongpa?

[Speaker 1]
Nyomongpa is negativity.

[Speaker 2]
Okay. And nyomong is negative emotion.

[Speaker 1]
Nyomong is negative emotion. And kune nyomongpa is the negative side of existence. Which could involve things created by the negativities like this table.

Okay? That's a difference. It's a little bit difficult.

And the other half is namjan chok. The pure side of things. Like what created the scripture.

Okay? And namjan chok chö. Technically.

Okay. This is kune nyomongpa chok chö. Kune nyomongpa chok chö.

Okay. All right. Nyomongpa dang.

These two. Yeah. What connects these two?

What are they, first of all? Number. What's the two pictures?

The potter and the shipwrecked lady. Yeah, yeah. So it's very famous.

These two are le. These are karma. Okay.

These two are karma. These are the two kinds of karma. It's similar to like when you plant a watermelon seed.

And then you put water on it. Okay. And then it gets ready to open.

The time between is the time between two and ten. Okay. Duche sipa nyi ni.

They are le kune nyomongpa. They are the part of the messed up world, which is karma. These are the part of the messed up world, which relates to negative emotions.

Okay? Right? Okay.

Sama dumbo. Okay, those other seven. Here he does it again.

Yeah, yeah. The other seven. You know, your arms, your knives, and all that.

Sama dumbo. Basically, what you live with all your life is the other seven. Sama dumbo.

Shi kune nyomongpa.

[Speaker 2]
They're the foundation for a group. Yeah.

[Speaker 1]
Negative side. They're the... Crappy side of life.

Yeah, they're the foundational part of the negative side of existence. Meaning your body, your world, stuff that came out of your karmas. Stuff that came out of your negativities, your mental afflictions, and your karma that resulted.

Then all the stuff that came out is called the other seven. And so we call it the foundation part of the messed up side of the world. Okay?

Got it?

[Speaker 2]
The other ones have all started with the negative side of something. So would this be the negative side of it?

[Speaker 1]
Well, it'd be... Well, this is the negative side of the world that relates to negativities. This is the negative side of the world that relates to karma.

This is the negative side of the world that relates to the foundation of all things, which is your equipment that you have now. It's the basic equipment that you have. No, it's your feelings, contact, your sense organs.

Right? It goes from... Three to...

Three to... Seven and eleven as well. Okay?

And these three are synonyms, okay? So there's really only three divisions here. He says you can call it the foundation messed up part, or you can call it the birth messed up part, or you can call it your life messed up part.

Okay? So really there's only three. All right?

Yeah, exactly. It's three synonyms. Okay?

So the remaining seven, which are basically your equipment of experience, you can call them the messed up side of life, which is a foundation, or you can call the messed up side of life, which is birth, taking birth, being alive, and this one, okay? Of life, of life. The messed up side of life, which relates to your life.

Okay? Is it grouping them?

[Speaker 2]
Like there's probably specific...

[Speaker 1]
It's the third way of grouping them. The first way was cause and effect. Right?

The second way was dukkhun, pain and its cause. And the third method of grouping them is among the messed up side of the world, which part are they? And that has three, and the third one has three.

Okay? Got it? Yeah.

Yeah, I had 45 minutes of sleep last night, so nobody can claim worse than that. Okay, here we go. Go.

I'm going to be interesting this afternoon.

[Speaker 2]
Okay, I appreciate the warning.

[Speaker 1]
I love you no matter what. Good, nice. His pronunciation is good, so you guys guys should learn from him.

Except for She. Why? It's nice.

Mr. She doesn't have a good she. Yeah, Mr. She doesn't have a good she.

[Speaker 2]
That's right.

[Speaker 1]
Fascinating. Put that together. Dekhe du yang means in the same vein, we say in English.

Or, you know, this book says the same thing. Dekhe du. It doesn't mean in the language of Hindi or something.

It means we see the same thoughts expressed in the following quotation. From the Uma Tandon Yimbo, The Essence of the Dependence of the Middle Way. And that's a work by Nagarjuna.

And that'd be sexy to translate and throw in there. I don't think it's very long. And he says, tanpo gyepa gunyo mo.

The first, the eighth, and the ninth are negative emotions. First link, eighth link, ninth link are negative emotions. Gyepa and chupa are lay.

[Speaker 2]
Two and ten are karma.

[Speaker 1]
Lama duni. They're just suffering. Resulting suffering.

Let's go through them. Number three, right? Sunda namshe.

The consciousness which enters your mom. Chupa, mingsuk. The formation of your sense organs.

In the womb, really. The mingsuk, sorry, the ship. Body and mind in the...

And then the formation of... Ngapa keje. Drupa, rekpa.

Six is contact between those organs and the world. Dumbha is the feelings you get from that. And then you skip to 11 and 12 as professor words.

Which is rebirth and death and aging. Yeah, okay, good. His whole work is like half a page.

Maybe it'd be sexy to just throw the whole thing in there. Wouldn't that be sexy?

[Speaker 2]
Let's do it, okay?

[Speaker 1]
I'll go get it for you sometime. It's actually pretty close to the beginning of the text. Pratityasamutpada hurdaya.

[Speaker 2]
So much for him finishing it.

[Speaker 1]
Pratityasamutpada is dependent origination. Hurdaya means heart, nimbo. And then karika means in verse.

In verses, in poetry.

[Speaker 2]
In verses.

[Speaker 1]
And Jambaljit bows down to Manjushri in his younger form. And then he jumps right into the text. And I do like...

I make the letters bigger for you now, so you can see where the quotation is. All right, okay. Okay, here we go.

Go ahead. yanlakhen tu gyurwe tsul yurte shepa gyurpe yanlak... Not a G.

[Speaker 2]
shepa gyurpe yanlak nga ma nga me shepa gyurpe yanlak chi ma chi me gyurken dakken de ma dakken chi rik che Yeah, this is where the four factors came out.

[Speaker 1]
That's why I was in the mood yesterday, and it wasn't those four factors. Sorry. Yesterday.

But today it is. Okay, so... How do the...

How do the links... Okay, and we're not going to say branches, okay? Links is like a chain reaction, which is what we want.

Branches is like there's a trunk, and it doesn't fit. Don't blindly translate yanlak as branches, okay? So yanlakhen tu gyurwe...

So, there is a way in which the links act as factors, khens, for other things. shepa gyurpe past tense equals $20. It is in an adjectival clause?

Say again? It is, right? Yeah, $20.

Shopping... I mean $20. Okay, gyurpe, past tense of become, in an adjectival clause, it means is, which is.

That's all. Because once something has finished becoming, it is. Okay, so that's why you have to pronounce it right.

This is ngyur. This is gyur. This is future tense or present tense.

This is definitely past tense. This is still becoming a factor. This is which is consciousness.

Okay. Shepa gyurpe yanlak, the links which are made of mental stuff, what's the... for $20?

What's the... Nick's like... His omelette eyes just opened up.

This is mooncakes now. What was I going to ask? Oh, what's the sign that something is shepa?

What's the sign that something is shepa? Oh, it's... By the way...

It knows things. Yeah, good. And it's...

And it's the proof for what? For $50?

[Speaker 2]
Future life. Oh, the... Future life.

Yeah.

[Speaker 1]
The mind can't come from something physical. Yeah, I saved the $50. It's the answer...

It's the answer to the common misunderstanding of a student that a seed in the mind should be made of mind. Okay? It's the answer you give to a student who misunderstands and says, seeds in the mind are mind, are made of mental stuff.

They're not, because they don't perceive. They're not aware. They don't see the world.

The seeds just sit there. They are a potential. They're an invisible potential.

You can fit a billion of them in... on the tip of a needle, because they take no space. They're not physical.

So, all sentient beings perceive? Yes. Good.

Yup. Okay, so anyway, just $20. Right?

One for... $10 for moon and $10 for cake. Okay.

Shepa gyurpa yinlak. The links which are awareness, okay? Which are aware.

When you repeat a word, it means each preceding one. So, nga ma means preceding. But nga ma nga ma means preceding one.

And s makes it the subject of the sentence. So, each preceding link which is made of awareness, okay, acts as a gyuken, a daken, and a demadaken, whichever it may be, chirik, for each chima-chima link.

[Speaker 2]
What? After it?

[Speaker 1]
Yeah, each preceding?

[Speaker 2]
Succeeding. Preceding. Succeeding.

[Speaker 1]
Yeah. Each succeeding link, okay? Each preceding link which is made of mind acts as three kinds of factors for each succeeding link which is made of mind.

Okay, got it? Cool. Now, we're going to go on a detour.

[Speaker 2]
To the factors?

[Speaker 1]
Yeah. But let's finish this sentence first. Oh, by the way, it can act as whichever appropriate of the three.

He left out one. Okay, gyuken, daken, demadaken. He left out daken.

Okay. Sorry. No, it's here.

Gyuken. Which one did he leave out? Demadaken.

It's coming next.

[Speaker 2]
Daken?

[Speaker 1]
Well, it's listed here, actually.

[Speaker 2]
Gyuken.

[Speaker 1]
No, it's gyuken, daken, demadaken. Gyuken. Right?

Gyuken's there. Oh, sorry. Duh.

All right, all right. I give up. Let's go to Nagarjuna.

Mikken.

[Speaker 2]
Mikken.

[Speaker 1]
There's no mikkens here. Mikkens are the stuff that your mind is looking at. But what if you read another person's mind?

Oh, I don't know. Okay. Which in the Abhidharma you can.

Okay, anyway, let's talk about sukcentu. Please read. Sukcentu.

Sukcentu. Gyuken. Gyuken.

Gyuken. Gyuken. Not a G.

Not an English G. Okay, if you say gyur, it means to change money. Okay, it's a different word.

Kyurpe. Kyurpe. Kyurpe.

Gyurpe. Roadrunner.

[Speaker 2]
Ngamangame. Roadrunner.

[Speaker 1]
Gyurpe. Gyurpe. Gyurpe.

[Speaker 2]
Good. Gyukentang. Gyukentang.

[Speaker 1]
Now, you could, you know, if you didn't know the four khyens very well, so there's five kinds of causes, there's four kinds of khyens, factors, in the second chapter of Abhidharmakosha, which is the chapter on the powers, Indriyas, so, you know, in the second half of this sentence, he's talking about physical links that cause physical links, okay? Physical links that are factors in the growth of physical links. And he says only two of the four factors apply.

When he talked about mental stuff causing mental stuff, three of the factors applied. The gyukyen, the cause factor, the dominant factor, and the just-after factor, okay? Or just-before factor, really, okay?

But when you get to the physical, there's only two. Which one dropped out? Look again.

There's gyukyen, dakhyen, dema-dakhyen. Here there's gyukyen and dakhyen. Which one dropped out?

Dema-dakhyen. Yeah, dema-dakhyen. Somehow, when you go from mental to physical, the just-after factor drops out.

So isn't this the cause of the cup of the next moment? Yeah. Okay.

All right. Okay. Now I thought it'd be sexy.

Since Choney Lama's Commentary to Wisdom is one of our Mixed Nuts texts, and I've finished about 300 pages of it, it's half done. It's 40% done, yeah. I'm trying to finish 20% every year, because I have to teach it every year.

So I teach it first, and then I understand it more, and then I translate it. So I teach it for 10 days or something, and then I ... Okay, so here it is, and it's one of the first things that Nagarjuna talks about in his most important work on emptiness.

And, you know, it's nice to try to learn the Sanskrit. This is, by the way, a standard that I'm going to do in all of your books. There's the technical pronunciation, and here's the layman's pronunciation, for laypeople.

So they don't know that this is nuh, and they don't know that this is uh, uncha, before cha it's an, you know, they don't know that kind of stuff. So we give them the normal pronunciation. I also split up the words that are normally combined, the compounds, because I want the student to be able to go through the English and guess the Sanskrit.

Otherwise it's who's going to benefit. So I rip apart the compounds, okay? That's our system.

So, where is four up here? It's the chatu, okay? Nambas, uh, types.

Uh, where's the gyu? Hetu, yeah. Where's the mikpa?

Arambana, which is the same as alambana. Like near alambana, headstand, shushasana.

[Speaker 2]
So you can just spell it either way?

[Speaker 1]
Yeah, and R's and L's are pretty exchangeable. Like leka and reka, for writing or something. So anyway, uh, the idea is that, uh, is that the object that you're looking at is somehow hanging on the eye or something like that.

It's a weird, it's a weird thing. Uh, it means to hang. Ramka.

Anantaram. Anantaram. Dematak, right?

Dematak, yeah, no, no, no, uh, no interval. Anantaram. Oh.

Okay. Negative, the an is negative. The first an is negative.

Okay. Tataiva.

[Speaker 2]
That's like that, right?

[Speaker 1]
Deshinte.

[Speaker 2]
Like that.

[Speaker 1]
Adhipati. Adhipati is daco. Adhipati.

The boss.

[Speaker 2]
Okay.

[Speaker 1]
The big man. Okay. Pratyaya is khen.

Khen. Should be a pancha in here somewhere.

[Speaker 2]
There it is. Yeah.

[Speaker 1]
The p became f, the an became in, the cha became g, and it became finger. Finger. Finger comes from pancha.

Because there's five. Anyway, uh, nasty, not nasty, okay? Which is nasty.

Na asti, which means there aren't, there is no fifth. There's only those four. There is no fifth.

Okay. Got it? Na asti.

Now in that case, if you don't pronounce the long a, it becomes the opposite. Okay. So you gotta be careful.

Okay, now he's gonna define them. And I thought you could, if you want to, you can just put this in your, in your footnote or something. You can summarize it.

The, uh, italic part is, uh, choni lamas. Uh, sorry, that's his weaving the root text. Okay.

So four different conditions. Causal. Anytime a seed acts to bring a result into being.

So would both physical and mental things, links, be the, be causal factors, causal conditions? Would they be? You can.

[Speaker 2]
Yeah.

[Speaker 1]
Yeah. Were they? Let's go look.

Oh yeah, there. The physical stuff was gyuken. And the mental stuff was gyuken.

Okay, so we covered that one. Both the physical links and the mental links are causal conditions for the physical and mental links, which they cause. Okay.

Now, uh, just so, object condition. Okay. Referring to any particular object of the mind which inspires the mind or mental functions.

Okay. Like the coffee cup triggers the awareness of the coffee cup. Okay.

Does that apply to those, listen, does that apply to mental things causing mental things or does it apply to physical things causing physical things? Mikken. That the object triggering the subject.

[Speaker 2]
Yes.

[Speaker 1]
That seems like it would. I'm talking mental-mental and physical-physical.

[Speaker 2]
Neither.

[Speaker 1]
I'm not talking physical-mental. Okay. So, do we see mikken in this list?

It's in neither list. Neither list. It's in neither list.

Okay. I guess because it's physical-mental. Okay.

I don't know. All right. Yay.

Now I got, you're learning more than you wanted to. I understand. Don't worry about it.

It'll come in handy later. Immediately after. Okay.

I like to translate it as the condition for what comes immediately after rather than the immediately after condition because that's not very clear, is it? Yeah, that's better. This is better.

Now there's a trick. I believe it only applies to mental things which come immediately after a mental thing. Okay.

By convention. It only, so let's go see if he, if, did he use a demitag? He did for the physical.

Yeah, not for the physical. I believe it has to be mental-mental. You know, bump-bump, like that.

Okay. That's just the rule with demitagians. Okay, sorry.

It doesn't mean anything which causes something immediately after. Okay. Okay, got it.

Then there's a dominant condition which, of its own accord, will produce something. If it's present, it'll produce something. Nothing can stop it.

It's similar to a, what's that kind of gyu? Che gyu. A doer cause.

Which is like the surfer in Indonesia causing the birth of the baby in England.

[Speaker 2]
Butterfly effect?

[Speaker 1]
Anything that doesn't stop the arise of something is a cause for it, contributes to it.

[Speaker 2]
What is the back here?

[Speaker 1]
This abhidharma. Okay. I mean, Stanley, it's just Stanley.

It's weird stuff.

[Speaker 2]
But that's the one which, of its own accord, produces something?

[Speaker 1]
Sometimes they try to equate the four khyens to the five causes. They say, oh, this one is this one, you know. Okay.

Okay, so.

[Speaker 2]
We have that in DCI 7, seven causes.

[Speaker 1]
Exactly. No, I gave an essay. There's an essay on it in DCI Level 7 for the real nerds.

Only he understood it. Okay, so did that one make it into our list? Dakhyen.

Did Dakhyen make it into our list? Yes, both. There it is.

Yeah, because both are basically causes for other things. Okay, Dakhyen. So this is the type that is like Indonesia's...

[Speaker 2]
Yeah, exactly.

[Speaker 1]
Some people say it's equivalent. That's an exclamation of a chegyu. What's the classic example in the abhidharma for $100?

10, 9, 8, 7, 6, 5, 4, 3, 2, 1. Abraham Lincoln. If the king didn't screw me today, he helped me.

Yeah, yeah. You see? Yeah, if the president didn't screw me today, he's helping me.

He's a good man. Only Americans can talk like that. I understand.

But we enjoy it. It's a part of our culture. It doesn't matter who's president.

We'll bad talk any president. Okay. Okay, here we go.

So we've solved this whole thing, right? Okay. Thank you.

Now you understand all the kins. Good. I like your ngamma ngamme.

Nice. Okay. Now we got mind to form, mind to physical.

When something mental causes something physical, how many kins involved? Well, there's that normal one of the king. We can call it the king or the trump condition.

And then we got gyuken, the causal condition. Yeah, only those two. There's no mik.

Why not mik? No. It should be down here.

And here it is. Yay! Yeah, a physical coffee cup can trigger a perception, a mental.

Okay? So here's mental triggering physical, and here's physical triggering mental. Okay?

Don't forget we're still in the yen locks. We're still talking about the 12 links of the wheel. All right.

Got it? Chirig means whichever may be at the time. You know, whichever it may be.

Looking at this point of view, this one. Looking from this point of view, this one. So chirig means whichever may apply.

Okay? Whichever may apply. What's chirig for $1?

[Speaker 2]
What?

[Speaker 1]
Chirig.

[Speaker 2]
Chirig. I've heard you say. Whichever.

[Speaker 1]
Candy. Huh?

[Speaker 2]
Candy. Chirig.

[Speaker 1]
For $5, chewing gum.

[Speaker 2]
Huh?

[Speaker 1]
Ah, yeah. Chewing gum. Geek chirig.

Geek chirig. It's called a rubber candy. Geek means rubber.

Geek. Rubber candy. Geek chirig.

So this is chirig. Chirig. Not chirig.

Chirig. Yeah, chirig means candy. I don't know why.

Chirig. It might be some corrupt Turkish word or something. I don't know.

Okay. I was kind of interested in why the mental ones, you know, only the mental ones can be just afters. So I went and studied it for a while.

In my spare time. Yeah.

[Speaker 2]
Yeah, sure. Yeah.

[Speaker 1]
Each preceding, each preceding mental link, okay, acts as a dakyan, a dominant cause, or a cause, a dominant condition or a causal condition, whichever it may be the case, for each succeeding link, which is physical. So succeeding link, chima, physical. Preceding link, ngama, mental.

Okay. He did mental, mental, physical, physical already. Now we got mental, physical.

Then the only thing left is physical, mental, which is mainly coffee cups triggering perceptions. Okay. In a world where seeds are not, we're in a world which is coming this way.

Okay. Thank you. Got it?

You okay now?

[Speaker 2]
Sure, I'm okay.

[Speaker 1]
Okay. All right. Now, I don't remember if I found something helpful or not.

This is a very nice, I told you the story of Kachen Lhosa Supa, Geshe Thubten Rinchen's teacher. The abbot with the puppies. The abbot with the puppies, yeah.

The old man. So anyway, I was working on, I was editing a new commentary to Dharmakirti's Pramana Vartika. Someone should translate that.

No, I'm sorry. It was a different book. We found a commentary to the Ratha Dura, which is a very famous, it's the second most famous Dura.

Yours is the most famous Dura. And there is no commentary to the Ratha Dura. And one day a monk walked in, and he said, you can keep this for two weeks and that's it.

And it was a commentary. Very rare. Extremely rare.

So we input it really fast. It's long. And then I edited it.

And I went to the current Ratha Rinpoche, who's still alive. He's the last Geshe from Tibet. He's 95 now.

And something like that. He's still teaching a little bit in New York. So I went to him.

I had no money at all. And I said, will you pay for the book? It's your monastery.

And he had some big sponsors. Richard Yearn. So he said, yeah, I'll take care of it.

But you have to edit it. Because I don't know. So I'm like, okay.

And then Kachen Sipa has to check your editing. And he's Geshe Thubten Rinpoche's teacher. And so anyway, I went to meet him.

He's the abbot of Tashi Hungpo at the time. And I went into the waiting room. And there's this monk in the corner on a straw mat with a bunch of puppies feeding them from a milk bottle.

And he says, oh, their mom died. And I've been taking care of them. And I'm like, okay.

And I sit down. I'm waiting. And he says, well, why are you here?

And I said, I'm supposed to meet the abbot. And he says, I'm the abbot? And I'm like, whoa.

And he didn't have any teeth. And he's like. And it was really funny.

He's a great tantric master. And Geshe Thubten Rinpoche's teacher, which is like the teacher of God. Anyway, he wrote a nice Dura.

He wrote a very nice Dura. And I think he discusses it. We know his passing date.

We don't know his birth date, actually. Let me see. Let me see how long this is.

Let's put it as a mini appendix. These are the definitions of the canon in an easy way. Something you can read.

Nagarjunas are a little funky. I like so much of Nagarjuna. Let's do it.

It's not very long here. I promise. Look, it's only this much.

Here we go. He's one of the few people to attempt a simple classical definition for these four, which would be useful, I think, in the footnote or something. So here we go.

Please read. Wait, stop. What's it mean?

I'm sorry. It started there. Wait, stop.

What's it mean? The definition of a causal condition is anything which acts to cause something. Chun means to produce.

It's the high honorific for kyepa. $50 for a high lama's birthday. I gave you the first half.

[Speaker 2]
I gave you the first half.

[Speaker 1]
You're close. What? Yeah, 50.

How much was it? Yeah, 50 bucks. Chun kar.

Kar means karma. It means star. So, chun means the star under which this lama was born, which means the birthday.

And normally they'll say chun kar du chen. For a good sign. Holiday.

I've been down since I began to crawl. Okay, so anything which acts to produce its result is a causal condition. They should all be gyukens then, right?

All those options. Right, weren't they? We don't care.

Okay.

[Speaker 2]
Someone else's result?

[Speaker 1]
Oh, it's... Well, that's a technical thing that... The corresponding result.

You could say corresponding result. The wrong could be corresponding, you know. Okay.

So, isn't that nice? That's the first one. Now he's got a senshi for you.

Classical example?

[Speaker 2]
Classical example. Something like form. Oh, here he's saying matter?

I don't know.

[Speaker 1]
Oh yeah, physical stuff. All physical stuff creates its result.

[Speaker 2]
Okay.

[Speaker 1]
Hamburgers make hamburgers at the second moment. Yo-chows make yo-chows at the second moment. Yao-lis make yao-lis at the second moment.

Okay. How do you feel, okay? Yeah.

Don't get sick. You've got to work. We need you.

We need you. Okay. Please read.

What's yin-kyap-nyam?

[Speaker 2]
Without coexisting.

[Speaker 1]
Yeah, exactly. If it's one, then it's the other. If it's the other, then it's the one.

Mutual kyapa. Mutu-kyap. Mutu-kyap.

Okay, got it? What he means is total synonyms. Total synonyms.

Total synonyms. Okay. What?

These two expressions are total synonyms for ngopo. Working thing. Okay.

Now, what are the two? Anything, any object in the universe which has a gyukyen of its own, corresponding causal condition, or any object in the universe which has its dominant condition, is equivalent, 100% equivalent, equal set to working thing. Okay.

Which is changing thing. We could say changing thing. Okay.

So they're equal sets. So you should see them in any list which has any changing thing in it. You got it?

Whether it's physical or mental, or between physical and mental, as long as it's changing. Got it? So we should have seen gyukyen and dakken in those, both the lists, because anything which does anything should have been in that.

It should have had these two in its list. That's what he's saying. Totally equivalent.

Yin-kyap-nyam. Okay. Nangdre dang wang tu so wang kye che dakken ki chen ne.

Yeah, his definition of what I'm calling a dominant cause. And by the way, there's a dakken which means, there's a different meaning, totally, which means one which is subsumed by the, by a being, a living being. Okay.

So that can be really messy. Okay, got it? Like the eyeball.

It's subsumed, but the coffee cup is not. And the dakken, in that case, is a living being. So it's very messy.

Don't worry about it. Okay. Nangdre dang wang tu so wang kye che It acts to...

It is the bearer. Okay. Okay.

Adi would have been more comfortable here, maybe. For its result, in an independent way... Mainly.

Okay. That's a pretty vague definition. Okay.

Normally, in mental studies, studies of Buddhist psychology, wang wang tu means without the need for the presence of other mental functions.

[Speaker 2]
Yeah.

[Speaker 1]
Yeah. Okay. So that's...

It can do it on its own. Like anger cannot exist in the mind without attention, for example. Okay.

It's called a dependent mental function. We're out of time?

[Speaker 2]
Yeah.

[Speaker 1]
Let's just do this last phrase. de dang du che dang chik de dang du che dang chik It's a synonym for produced thing. Now that...

[Speaker 2]
Technically, that's the same set as functioning thing.

[Speaker 1]
But he wants us to have a different flavor of it. Okay. Got it?

[Speaker 2]
Yeah.

[Speaker 1]
And we're going to finish his thing next time, okay? Okay. And we're lucky to have it.

Not many people have attempted cleaner definitions of these four. So he was someone who did. It'd be nice to try to find a photo of him.

[Speaker 2]
I don't know if this is from him. Oh, is this from him?

[Speaker 1]
No, it's from Kachen Losangsupa's... Dura. It's from his Dura.

[Speaker 2]
Rata Dura?

[Speaker 1]
No, that's a different Dura. Yeah, this is... Rata Dura is like 300 years old.

Okay. Stopped here. No.

The green book is his. Se Dura. Really?

Yeah. Rata Dura, it's up here.

[Speaker 2]
It's a big red book.

[Speaker 1]
It took me like a million years to edit it. I don't know if it's up there somewhere. It's a big fat red book.

[Speaker 2]
We'll find it later.

[Speaker 1]
Yeah. Sometimes books disappear from this. But it was a big coup that we found the Dura, and then we found the commentary Dura, and we put them together, and it was a beautiful book.

It took a long time. Rinpoche announced at the monastery one day that I was no longer available to edit books because I was ignoring his momos. No, and that was the end of the book series.

We did some good books. At the beginning of many good books. He said, don't ask my name.

No, I'm joking. ... Yay, stopped here.

By the way, that's one of the hardest parts of your book. The rest is... I mean, this is one of the weird parts.

It won't be that way.

[Speaker 2]
That's been my experience as well. What's the temps today?