Сугэн Ши — Книга 2: Колесо жизни (первый принцип и подразделения зависимости), занятие 49

[Speaker 2]
When they disappear Some might say it's sort of gritty Full of faces to be feared But there are wonders that are waiting Underneath the midnight sky We've got the stars illuminating It's a place for you and I A little space for you and I At the top of the world tonight Where no one ever has to hide At the top of the world tonight You're sitting safe and starry-eyed There is treasure you can find And something someone left behind At the top of the world tonight It can stay this way At least until the morning light Through the dark there's someone singing Like an old familiar song Like you fell into a melody That's bringing you right here Where you can belong And there are wonders that are waiting Underneath the midnight sky And by the stars we're navigating To a place for you and I At the top of the world tonight Where no one ever has to hide At the top of the world tonight You're sitting safe and starry-eyed There is treasure you can find And something someone left behind At the top of the world tonight It can stay this way At least until the morning light At the top of the world Top of the world Top of the world tonight

[Speaker 1]
Those are sea panthers I guess How did you know Nick? That's our Indonesian singer Are they at the doctor?

No

[Speaker 2]
I think so I think they're at the doctor

[Speaker 1]
There's going to be a lot of cover

[Speaker 2]
Can you feel the love tonight The peace the evening brings The world for once In perfect harmony With all its living things So many things to tell her But how to make her see The truth about my past Impossible She'd turn away from me He's holding back, he's hiding But what I can't decide Why won't he be the king I know inside Can you feel the love tonight The peace the evening brings The world for once In perfect harmony With all its living things Can you feel the love tonight

[Speaker 1]
Can you feel We're a little late to start

[Speaker 2]
The love tonight Pretty young Needn't look too far

[Speaker 1]
I don't want to rush I just don't want to cut too much into anybody's time

[Speaker 3]
It's like you don't even feel the love tonight, Nick

[Speaker 2]
Starting my hands So, you guys, is Geshe-la here?

[Speaker 1]
There he is So gang, you want to tell us a little bit about your Nick, do you have any opening words or anything? Bless you all Yay, thank you The Pope has come All right So gang, you want to talk about your I want to introduce your old book, okay? And then you talk about your new book, okay?

You ready? Yes, please I want to show off your book Let me see if I can Where is the Yeah, here is So gang's book was just finished after six years And the final editing is finished We're doing the polishing, which means maybe we find five words that we want to change in the whole book The book is 528 pages long So if you want to teach your wife or husband dependent origination you can just hit them on the head with the book, right Shintan? And they're going to get some knowledge So I wanted to show you guys So this year we finished four books already And it's since the beginning of the year It's kind of cool And it's a lot of, it's a huge amount of work So there's dedication to Sugeng's wife and my wife Then there's a quicksand plan means we're all in quicksand and how to get out of it And that's the introduction to the book And it explains all the pieces of the book And there's the, it includes a biography of Kedrup Denpa Dagye He was the main textbook writer for Saramay from just after Tsongkhapa So call it 500 years ago And we don't know anything about him And as I mentioned this morning he wrote equivalent English pages, 20,000 pages of textbooks for our Geshe course And nobody knows anything about him And we worked really hard And we have a beautiful biography of him which I think is going to stay for many centuries And then we added this sutra We found this sutra about how the Wheel of Life was painted and caused a woman to see emptiness directly And her story of her past life going into that experience is extremely beautiful And she's called the Lady of the Pearls And I saw this sutra in Guangzhou one day And I read it in like two afternoons And it's long and it's beautiful And the story of how she saw emptiness starts out with an uprising by the women who feel that Lord Buddha is not teaching women And they have an uprising And it's very cool So you got to read this story And then they kind of get the Buddha to teach special classes for women And that's a beautiful story And one of them then in her future life gets the painting from Lord Buddha He's up in Shravasti He's up in North India She's living in Sri Lanka That's, I don't know, 2,000 miles away And he cannot go there So he sends her the painting with some merchants And it's a beautiful, beautiful story How she becomes an Arya by studying the painting And the whole story of how they meet her It's very, very beautiful So we found it and we translated it And it's extremely beautiful Then we got several sources ancient sources about how to do the painting And that's extremely interesting because it has much more detail about the meaning of each of the pictures in the painting And how to paint it, why it was painted where you're supposed to hang the painting And it's really, really beautiful And it includes special meditations for manipulating colors and shapes emanating which is part of this practice Part of the painting theme is how to manipulate colors and shapes to help people Like to show somebody a miracle or something And they're tied together And it's extremely interesting So we translated that, we added it And then here's the actual text And after the opening of the text each of the 12 links has a separate section And each link has many debates And here you can see some of the debates So each of the 12 links we learn more about it by hearing a debate about it And they're very deep Like you can spend two, three days on one debate And there's a hundred debates here There's many, many debates about the Wheel of Life And they're mind-blowing And they just blow your mind So here's all the debates, for example, for ignorance for misunderstanding Those are all debates Each one is a debate, separate debate And that's all for misunderstanding Then for fresh karma Each one of these is a separate debate And each one is extremely deep And there's many, many debates So you get into the Wheel of Life through debating And all of these are about fresh karma More debates Then consciousness, the third link And debates about that The fourth link, name and form, debates about that So each link has many, many debates And each time you hear a debate, you go deeper into the link And it's extremely cool Like by the time you finish the book you went extremely deep into the Wheel And no one's ever translated those things And it's very, very beautiful And deep, extremely deep I look forward to working with Sugeng to turn it into a DCI novel I think that'll be very interesting Then there's a summary on the links And very deep ideas about how to meditate on the links Many, many sections And then some appendices I like this appendix D, it's about bardo It's a beautiful presentation on the bardo Because the bardo is mentioned in the Wheel of Life So Sugeng and we added a section from scriptures about the bardo What is the bardo, what goes on there And then Arya Nagarjuna wrote an essay on the Wheel of Life And we found it, and we translated it And it's extremely deep And we added it to the book here So it's a very, very sexy book We're in the final polishing Which means we'll turn it over to the press people In the next week or two After over six years of work It's a great thing And these books are coming out now And they're extremely mind-blowing If you spend time with them Your whole life is extremely different Like really strange Like millions of dollars going here and there And beautiful relationships with people And miracles happening in your life If you learn these books, if you read these books That we're translating Because the problem is in the class you just hear pieces for six years And then at the end you can have the book and you can swim in it And when you swim in these books Your life is like a Netflix movie What's her name? Extraordinary Attorney Wu Unbelievable So anyway, that book is... I'm excited about that book because we're doing the final polish Which means after six years We go through and find ten words that break it or something And then it's done Then it goes to Venerable Utpala and her team Who really, really work hard on it And that's extremely difficult work And then we publish it And it goes to Rosa and she e-books it And I'm excited about it It's a great book We're going to be working on Nick's book next His book on emptiness is finished And that will be the next book All right, Term 20 You want to talk about your new book, Sugeng?

I'd like to talk about your old book Yeah, so this new book We have been working on it for I think two years already And it's basically on the same topic On the Wheel of Life And this was a commentary by Master Vasubandhu 1,800 years ago And according to Geshe-la, there is no translation There is no commentary on this commentary So it is very new, very precious and very difficult content But I'm very lucky, I'm very honored to have Geshe-la guiding me Helping me with all these things So thank you very much, Geshe-la And I will, yeah I had a mind map on this one that I showed before So Master Vasubandhu spent a lot of time on this So the sutra itself consists of two parts The first principle and then the Oh yeah, okay, I'll share my screen Yeah, go ahead, Sugeng So the mind map is pretty big And Master Vasubandhu spent a lot of time talking about the first principle The one on the left is the first principle Which is, as you can see, it's very, very long I don't want to bore you with the details now But this is just an overview And then, only after he exhausted all the explanations of the first principle Then he went into the sutra, I mean the dependence And if you can see this blue one This is basically the first link, which is misunderstanding So we spent a lot of time on the misunderstanding itself Including what the mind only views What are the views by the mind only on the misunderstanding And after that, we went into what is not misunderstanding As you can see here, a long list of misunderstandings Including what the Buddha meant when he said that You need to enter What do you have to enter? What you should get into?

What do you have to enter? And who should enter? And the way you enter?

And how you reverse everything? So basically, we're entering into the correct understanding of the misunderstanding So the correct should understand the two kinds of misunderstanding This is what you need to enter And basically, the practitioners need to get into this And also, the master explained about the way we should enter And how to reverse And then, he went into virtues and non-virtues As you can see, there is quite a long list also About what virtues and non-virtues are And then, how do we work against the misunderstanding So this is the misunderstanding And then, last term, we went into the second link Which is fresh karma And if you still remember, we talked about physical fresh karma We talked about verbal fresh karma And finally, the mind fresh karma And basically, the conclusion is that All of them basically start from the same thing Which is our mind And we went into further definitions Meritorious, non-meritorious Including what is unshifting karma Which is very interesting So we stopped at this unshifting karma here And then today, we are going to go further Onto the second link on the fresh karma About how we plant all this in our mind Related to the realms The desire realms, the god realms, etc So that is basically what the text is And what we have achieved so far Okay, let's go What I would like to add to what Sugeng said is This is kind of like Einstein's Santa And it is a missing essay from Einstein And there is no commentaries There is no explanation from Einstein We just got a hold of this book It is from one of the greatest geniuses of Buddhism And Stanley's book is Abhidharma Vasubandhu wrote that book He is famous for writing that But he wrote it because he did not believe in it And then this book, he is in his real school Which is Mainomi school And he was one of the founders of the Mainomi school And it is very rare to hear him show his true ideas He comes out of the closet And it is unbelievable And we have no help There is no commentaries by anybody Tsongkhapa, his students In the last 500 years, 600 years There is no commentaries And even the translation And the Sanskrit is missing So all we have is a Tibetan translation And I think the guy was drinking wine during the translating It is very unusual language It is very difficult to follow And we just felt like it would be so beautiful to rescue This very deep book And it is extremely difficult Because there is no help And there is no tradition There is no oral tradition There is no scriptural tradition We are on our own Somebody had to do an essay by Einstein And it is deep It is extremely deep So we are going through it And don't get frustrated If we don't understand it perfectly This kind of book You have to struggle through it And then you take a year off And then you go back again And you might have to do it two or three times So it is kind of a different experience This book is not your normal experience Don't expect some clear explanations It is like a trip on some kind of drugs or something And it is all going to make sense later But don't expect it to make sense right now And please be relaxed And let Einstein talk to you And something will happen I know that is a weird approach But for this book This book is different from all the other books Just let Einstein talk to you All right, here we go And by the way, I wrote notes in it After I discovered it I was in China, I remember I was in Guangzhou And I went to the coffee shop every day And I wrote notes to the whole thing I was on some kind of... Something happened I just did it in like a week or something So the notes are just my instant thoughts They are not well written So don't pay much attention to...

They are just my notes to myself And I didn't want to forget some inspirations I had And they could be completely wrong But it is a good place to start And then Sugeng has done some translation in advance Which is really brave All right, so Sugeng If you could read And I was thinking maybe a word Would like to criticize you Because your pronunciation is so good Yes, please word Dukkidakki nang tuam nyelwe nang tu min parangyuro Yeah, good So we're on the subject of fresh karma And it says We've been talking about karma that you do in different realms Like form realm karma, formless realm karma, desire realm karma Then here it says Karma which is acted out This dupa means in the desire realm, okay CHI YANG RUNG BA'I NANG DU MIM PAR means it could mimba.

What's that mean, Sugen? Ripen? Yeah, in any place.

CHI YANG RUNG means any place. It could ripen anywhere. You are doing karma in the desire realm, which is where we live.

But it could ripen anywhere. And then he says, GYUR BA GANG YIN PA DE. For example, if you had a mun lam, what's that?

Prayer. Prayer. And because of those other factors, the karma was supposed to send you to a certain result.

But if on top of that, you make certain prayers, it will shift. The karma will shift to another place. And by the way, this mun lam doesn't have to be a good one.

And we see in the Karma Vibhanga, for example, somebody who admired tigers or something. And on his deathbed, he thought of tigers. And he was born as a tiger, as an animal rebirth.

And that's also a mun lam. That's also a prayer. It's a negative prayer.

He shouldn't have been born as an animal. So mun lam. GANG GZHAN means due to mitigating factors.

YONGS SU SEMS PA means under those influence, you could GYE BA LHA'I RNAM DU GZUGS RGYAS. Born in the god's realm? Yeah, in the worldly god's realm, like Marvel's superhero.

Or you could, in the yidaks. Hungry spirits? Yeah, hungry spirits, or even in the nyelwa.

No, no, that's the hell realms. Depending on your wishes, your wishes can divert the karma to a different place. Obviously, if you have a good prayer, that can also divert the karma.

He's talking about karma being diverted. Okay, keep reading. And word, you're still up.

Okay. All right, thank you, word. LHA'I RIGS DANG PO RNAM MIN PAR GYUR PA DANG YIN PA DE NI DUG PA'I BAR DU MIN PAR GYUR Good.

LHA'I RIGS means if a, I'm going to change my own notes to myself. Okay. LHA'I RIGS, RIGS means rig.

So, let's say that a karma was supposed to take you to a LHA. RNAM PAR MIN PAR Yeah, worldly gods. But, under the influence of prayers or other intentions, it could switch to any of the six rebirths.

Okay, you could redirect it. By the way, we're talking about shifting and unshifting karma. And we're going into that.

Please read one more word with... Geshe-la, the six refers to the six realms in the desire realm, right? I'm going to take it that way.

No, it's six realms in any of the three realms. The sixth realm is the deity realm, the worldly god realm, either in the desire, the form, or the formless realm. Yeah.

I think what he's saying though is that depending on your motivation, you can vastly shift karma, either up or down. Okay. Please read, and we're just going to do one more time.

Okay. LHA'I RIGS, RIGS means RNAM PAR RNAM PAR MIN PAR RGYUR BA GANG YIN PA DE NI MI RNAM PAR MIN PAR RGYUR TE JI KHE THUG RGYAL BA CHUNG BA'I MI LA SOGS PA THANG LHAN TSAR BSANG GCIG LTAR BU THANG NA RIGS KYIS MDO LAS SONGS PA THA BU'O Okay, good. If a karma was supposed to number a member in the heart, what's that mean?

To be ripened among the worldly god's realm. It could, RNAM PAR MIN PAR, among the me. Among the human, as a human.

Yeah, even as a RGYAL BA CHUNG BA'I MI. And that means if your motivations are messed up, what's RGYAL SONGS? Who's got a good karma.

Yeah, it's like your current bank account or something. So, even you were supposed to become a worldly god, who, they are so powerful that they use planets like marbles. They play games with planets.

And you're supposed to be one of them, but due to your lousy motivation, you become a me. Human. That me is RGYAL BA CHUNG BA'.

He's not RGYAL SONGS. He's RGYAL MI SONGS. Yeah, like lousy karma.

It's like the poorest or, I don't know, lowest person in the whole city or something. MI LA SOGS PA DANG. It's like the effects of a single cup of salt.

Like you can have a nice dish and you throw in some, you throw in a small cup of salt, you can ruin a huge dish. Okay. I'm going to make a note to myself.

Okay. SONG is an ancient word for the plate in a scale. Like a small plate that you use to measure things.

Okay. That's called a SONG. And LEN TSA is a WASR. It has an extra letter on it, a V letter, because without the V, it means SA WA, hot. It means hot. But the pronunciation is the same. So you add a V just as an orthographic device to change the spelling and it becomes salt.

Okay. LEN TSA means salt. If you didn't add the V, it would be hot.

So it means a small touch of salt in a nice big dish can ruin the dish. And a small bit of bad motivation can ruin an otherwise very sexy karma. And then he says, NA RIG GI SDONG.

NA means ear, right? RIG means class. And this is a sutra called NA RIG.

Now, one of the great handicaps we have is ancient Einstein letter is that Vasubandhu had access to many sutras that disappeared since his time. And we have no record of them. So not only we have a letter from Einstein, but he's referring to other physicists whose books are gone.

And we have no idea what the book said. So he says, everybody knows about the ear sutra. And we looked up the Sanskrit, it's NITSA.

And in Pali, it refers to lower class. And that makes sense in this context because we're talking about someone who had done a good karma and they were supposed to go to a Marvel superhero rebirth. And they messed it up with some lower motivation like salt in a nice dish.

And you can see stories like that in the low class sutra, but which doesn't exist anymore. So why does ear class mean low class? We don't know.

But the Sanskrit does mean lower class. NITSA means lower class. And even in Sanskrit, it's a very rare word.

All right. And I was looking for NARICs all over the place and here's five pages of notes about this guy. And you don't want to know about it.

Okay. Let's read this one. Okay.

Christina Casca, you want to come over here? Criticize the gang is so fun. Usually his wife likes to do it, but...

[Speaker 3]
I'll do it for Shintya.

[Speaker 1]
Okay, Shintya said you can criticize your husband also.

[Speaker 3]
Yes, please.

[Speaker 1]
It's a sport.

[Speaker 3]
It's fun to criticize the gang.

[Speaker 1]
,TSUGS DANG TSUGS MED PAR NA, ,TSUGS PAR BSAM BRTEN DANG, ,TSUGS MED PAS SA LAS, ,ZHAN YANG YIN PAR DE, ,ZHAN DU LANG SNGA YANG MIN PAR MING YOD, Yeah, now he says, but if a karma is committed in the form or formless realm, which is supposed to produce a result in the former formless realm, it does not ripen. There's kinds of karma that cannot be redirected, and that's called mi-yo-wa. Mi-yo-wa is unshifting karma.

Normally they would say karma committed in the desire realm that's aimed at the former formless realm cannot be... Normally it cannot be shifted even by your motivation. It will be experienced in the former formless realm.

So they were dividing different kinds of karma. The easy divisions are physical, verbal, mental, things like that, good karma, bad karma. But now they're getting into a distinction called shifting or not shifting.

Can it be redirected? Okay. Please re...

DE BA'I NA NAM PAR MIN PA MI-YO ZHES BYA'O Yeah, therefore there are certain karmas which cannot be redirected. They are called unshifting. SA-YO Say SA-YO.

What's SA-YO? Earthquake. Earthquake.

So it means the karma cannot shift to another... cannot move to another place. Okay.

Kristina Kasica is going to read. Sugeng is going to correct her. Good luck.

Okay.

[Speaker 3]
SUGENG DU TE DO RE CHEN PEN Yeah. CHEN PEN DE KYIS JIG RTEN ZHAG DE ZE SEM CHEN KHA Wait.

[Speaker 1]
ZE SEM.

[Speaker 3]
ZE SEM? SEM CHEN KHAR CIG CHEN KHA SEM CHEN KHAR CIG SEM CHEN KHAR CIG ZE SEM Okay. LE SE SE NAM SE NE SE NE NO U SEL SE NE U SEL GI LAI RI NE SHI CHO PE SHI PE DE NDIR MI NAM DANG GAL GAL WA GAL WA GAL WA NYAM PAR KYE BAR YUL RO SHRED CHUNG BA TE THAG NGAL BAR Okay.

[Speaker 1]
Good. That's okay. By the way, you've got to be really careful, again, when you see instrumentals around here, because they could be Sapa.

And Sapa is an unusual word that means to be at a certain level. Sa means level. Sapa means the person at that level.

And the carver mistook it here. So, you got a message from Einstein that somebody rewrote it and joined the words differently. So, good luck.

TZAM MTHEN GYI SA PE RGYAS BA If a person is in the form realm, in the higher realm virtue, SON NAM YIN PAR MI BDOD NA could it ever not be SON NAM? SON NAM YIN DGE BA And we're going to discuss that when we do Bodhisattva Chakravarttara. These are two different words for good karma.

And we're going to be discussing the Sanskrit words that distinguish between them. Usually we say merit and virtue. SON NAM YIN DGE NA If you don't agree to that, GYIS KHYAD DU GNAS DUG PAS SDOGS LAS Here's another sutra called the Sutra of Staying at the Place.

And it doesn't exist anymore. So, good luck. CHUNG DU DE'I KYIS What's that mean, Sugeng?

The Conqueror? Yeah, the Conqueror said, CHOG PA'I TSE By the way, I'm making myself notes for later. When the world first formed.

So, CHOG PA can mean desire. But it can also mean to form. Like when the world first forms.

So, he's saying, the Buddha said, when this planet is first forming. SEMS CAN GA'I PHYIR The other? The beings?

Yeah, the beings. Some beings, their TSE, sick. Their life finishes.

TSE means finish. TSE means life. Their life finishes, pause.

Their LAS ZAD The karma finished? Yeah, their SEMS ZAD The virtues finished? No, the...

Yeah, the virtues finished. And they die. ZHIG Out of the deva realm, called clear light, and they move, PO'A, right?

They move to DIR. The... DIR?

DIR means JIG RTEN DIR Oh, the world? Yeah, they move to this planet. That's how planets get populated.

According to Buddhism, that's how new people show up on a planet. They die from some other planet, and they show up on this planet. So there's somebody at a deva realm.

By the way, when a planet is destroyed by the sun expanding, or by nuclear weapons as typical in the Abhidharma, then those beings die. But the deva realms are not affected. So this planet could be melted, and the deva realms connected to this planet would remain.

And then somebody who doesn't have such great karma will die from those deva realms and be born on a new planet. And that's how planets get people. So you can fight with the evolutionists and the other people who have strong feelings about it.

Now you can set them straight. Say, stay there. So you die from the deva realm.

And DIR MI NAM DANG GAL NYAMS PA You are born GAL NYAMS in the status of a human being. Equal to status in a human being. SKYE BAR GYUR RO You will be born.

And somebody says, that seems to be contradictory. You said form and formless realm karma was unshifted and cannot be redirected. So how do planets get new people?

It seems contradictory. Somebody is saying that. All right.

You want to try one more? She's a glutton for punishment.

[Speaker 3]
SKYE BAR GYUR RO SNAM DENI YODE SNAM LA SOGTE LESUM TENTE SETE MIYOWA MIYOWA SKYE BAR GYUR RO MIYOWA SHI CHA WA NI KYE PAR CHE PAR CHA WE CHIR LAN CHIK CHIR NONG WA LA SOG PA SHIN TE TE TA GYUN TU SHUG PA MA YIN PA MA YIN TE SKYE BAR GYI MIN GYIS TEN TU Okay, good.

[Speaker 1]
So there is a karma called SON NAM, which is good karma, but it's normally related to the higher realms. Normally. Although SON NAM is a very common name, for example, in our input center.

SON NAM LA SOG PA'I LAS SUM When you talk about karmas like SON NAM or MIYOWA or good karma, bad karma, when you teach three different kinds of karma and you say some kinds of karma are MIYOWA, what's that mean, Sugeng? Some are unshifting. Some karma is unshifting.

You're indicating that a karma is unshifting and you're... what do you call that? You are characterizing it, SKYE BAR GYUR PA, in a certain way.

You are characterizing it in a certain way. It's similar to the case with a LEN GCIG PHYIR RUNG BA. What's that, you guys?

It's one of the four results of the practice of virtue. Once more. Someone who comes back to the desire realm.

There's a teaching called The Four Results of the Practice of Virtue. The lowest level is RGYUN ZHUGS. And PHYIR RUNG.

And PHYIR MI YONG. Sorry, LEN GCIG PHYIR RUNG. Come back one time to the desire realm because you've worn out all those kinds of karma.

Then PHYIR MI YONG. You don't come back to the desire realm. And then RGYUN ZHUGS.

Okay. So he says, listen, if you got a person who is here, they have to come back LEN GCIG One time. One time.

You got a person here. Here's Stream Ender who just silented us directly. If they keep practicing, they will only have to come back to the desire realm one more time.

And then the rest of their seven births will be in a better realm. So these people, LEN GCIG PHYIR RUNG LA SOGS PA BZHIN PAS Is that PHYIR RUNG? Is that person who must come back once to the desire realm?

Because they still have an attraction to desire realm objects which you lose if you meditate deeper. So if they have to come back to desire realm once, if you reach this level, can we say you are not a Stream Ender? No.

But Vasubandhu says, RGYUN ZHUGS MA YIN MA YIN Can't say they're not a Stream Ender? You can't say he's not a Stream Ender. He's still a Stream Ender.

So is it good karma? Yes. It's a higher good karma.

It's a MI-YO-WA instead of SIN-NAM. But is it still SIN-NAM? Is it still a good karma?

He says, yeah. Okay, it's a higher karma, but it's still a good karma. How's that?

Okay. Geshe-la, when we say one-time returner, it is only for desire realm, or does it include the form realm as well? No, only desire realm.

Only desire realm. Okay, I see. Good question, yeah.

Good question. Okay. You want to try one more?

Since it's so short.

[Speaker 3]
Okay. GZHAN DAG NA RE DE BA YONG YONG BAR YONG BAR YONG BAR YONG BAR RGYUR BA'I LAS NI SOS NAM SO Yeah.

[Speaker 1]
But I think it's PHUD YIN. But some people say... Some people say GZHAN DAG NA RE.

Other people say, any karma which is going to be experienced, they don't differentiate it into desire realm and form and formless realm. They say any karma that has a good result, we can call SOS NAM. We can call good karma.

Normally SOS NAM means it will ripen in a higher realm. And then these guys say, if the karma is SDUG BSNGAL NYON GYUR, what's that, SIG RGYEN? It will be experienced as the suffering?

Yeah, that's non-merit. So that's kind of easier. They're not talking about where you're going to go with it.

But when he says GZHAN DAG, it means some people say, and it kind of implies he doesn't agree, but it's not for sure. All right. Who else is going to torture here?

I think Venerable Ali hasn't come here. You want to try it? Okay, so this is a good karma, which will be experienced as something which is SDUG BSNGAL MA YIN, DE BA MA YIN.

Neither suffering nor happiness. Yeah, neither suffering nor pleasure. And that's going to be NYON GYUR.

It's going to be experienced. That's what we call MI YOR. Because it's going to take you above the third four-realm level, concentration level.

And those of you who studied the lion's stance, you know that when you get up into the higher meditative practices, you even lose the experience of pleasure or pain. You're just in a deeper state than that. To experience something as pleasure or pain would be to drop out of the fourth concentration level.

So we call it MI YOR. It's unshifting. It's going to go to a...

So somehow it's going to be more pleasant than pleasure. And I like to call it the anesthetized level. You're totally anesthetized.

You're not feeling something good, you're not feeling something bad. And it's considered higher. Within samsara.

Within samsara. So actually it's not higher, it's a lousy place to go. Better suffering?

Sweeter suffering. All right. Please stop.

We have time. We're at time. Come on, one more sentence.

We got a nine here.

[Speaker 3]
DITAR NI CHOM LDAN DE KYIS SAMTEN GSUNG PO NI NA NI BHAG PA NI DAG YOD PA YIN NO ZHES SUM SU Therefore, the conqueror said that aryas at the third concentration level are still YOD.

[Speaker 1]
They can still shift. They are not MI YOD. They are not unshifting because they can still have pleasure and pain.

We're going to get more on that in words text in the next class, by the way. We're going to talk about something very similar to that. You'll find out in the next class.

Which is, the next class is post-pita. So, Nick, we need 10 minutes to hand out the moon. Sounds good.

Moon which has no match. Pizza. Okay.

All right, enjoy. Bon appetit. Bon provecho.

Again, try to do the next few sections, okay? Sure. These three, samten, ditar, and dode.

Okay? Okay, sure. All right.

Thank you, Sugeng. Sugeng, I was kidding. Your mind map has plenty of detail.

Don't go into more detail. All right. Thank you, Geshe Michael.

I like the detail. I like it because it means that Sugeng spent a lot of time with his text. I really like it.

Yeah. Okay. All right, see you guys soon.

I got some important work here, Nick. Enjoy it. I hope that you can enjoy that important work.

Okay, see you soon. All right, so 10 minutes, 637. By the way, it's cruel to put Word at the end of the day.

I'm just telling you. Well, we got to keep him up late so that he can get up early somehow. That's how that works.

Word, thank you for waking up so early. I don't know. Wow, you're crazy.

Okay. All right, here we go.

[Speaker 2]
See you in a few.