Сугэн Ши — Книга 2: Колесо жизни (первый принцип и подразделения зависимости), занятие 53

[Speaker 2]
One, two, three. Happy birthday to you.

[Speaker 1]
Happy birthday to you. Happy birthday, dear Sugen. Happy birthday to you.

You got to blow it out. Sugen, try to blow, try to blow. Whoa, good job.

[Speaker 3]
He's got a fortune.

[Speaker 1]
I'm going to read your fortune. We got a Chinese fortune cookie for you.

[Speaker 3]
Oh, cool. Because your self-confidence shines and makes great impressions on others.

[Speaker 1]
Whoa. Rob, can you take a picture and send to me? I'd like to keep it.

Of this? Yes, please. Together, maybe.

Yeah. All right, quick. That's just the truth.

That's no fortune. I mean, that's the way you are. Thank you.

Thank you. You're in reverse because the picture you use at the beginning of the class, it looks like you're getting younger and younger. Yeah, that was make up picture.

AI generated. Is it true that Shinten bought you a haircut for your birthday? Haircut?

[Speaker 2]
No, it's not. I bought him a cake.

[Speaker 1]
She bought a cake for me.

[Speaker 2]
So sneakily last night.

[Speaker 1]
In fact, today is the Chinese Lunar New Year, Lunar's birthday. It's also Vajrayogini Day today. Oh, yeah, it is.

It is. Thank you. Yango.

Yango means rising moon. Yango. Oh, okay.

Rising moon. Thank you. Thank you, everyone.

All right. You know what your birthday gift is? You get to torture other people with your homework.

Oh, okay. This homework is easy. That's a sign that it's not easy.

It is. It is.

[Speaker 2]
The questions are easy.

[Speaker 1]
My wife said the answer might not be easy. That makes a lot of sense. Okay.

Yeah, so what did the Buddha say happened? What did the Buddha say happened? Oh, okay.

I don't know. My English is getting very sloppy here. You got to come back to Rimrock and learn real cowboy English.

I sure. In fact, we are in Surabaya this week visiting some people here. Yeah.

If I see that cinnamon roll in Indonesia, you're going to get a lawsuit. Is that right? No, no, no.

We are having a local, we call it the spiku. Okay. It's three colors.

All right. That's okay. Okay.

So yeah, what did the Buddha say that happened when we take on a new birth or in this case, body and mind? You have to get ready to pay taxes. That's logical too.

It comes about through the convening of causes and conditions. Oh, yes. Yes.

I think that is a better English than mine. Let me see. Oh, yeah.

The factors bring together to produce things. What did you say again, Venerable? The convening of causes and conditions.

The convening of causes and conditions. Yeah. I kind of like Harvard's English better than mine.

I don't know. I mean, it sounds more professional anyway, but okay. I'll just put a bracket here.

Thank you. Thank you, Venerable. Nice.

All right. What did the Buddha use? Why did the Buddha use the term factors instead of karmas?

That's a mystery. That's a mystery. Well, I thought we had it in the text.

That was a long time ago. That was like, yeah. Like Venerable Upala said like eons ago because it was last week.

Yeah. Why did he say factors instead of karmas?

[Speaker 3]
Emphasize past lives or no?

[Speaker 1]
Hasso says because it emphasizes past lives. No, no. No.

We had it at the last moment. Oh. The two classes before.

The two classes. I speak in two classes because this was a mystery to me. And I think I just want to remind myself by having it in the homework.

[Speaker 2]
Wasn't it to emphasize where in the Wheel of Life it was?

[Speaker 1]
No, it's not. Is it the idea of bringing together five heats? Not really.

In fact, yeah. Geshe-la, if you remember, you mentioned about. Well, yeah.

I saw Maria Nesterov say that to differentiate between fresh karma and ripened one. But this is what you mentioned, Geshe-la, about the karma as in we can divide the karma into the body, speech, and mind. Whereas the factors, we cannot divide the factors into.

Oh, yeah, yeah. Correct. The factors don't include everything.

Factors don't include the lower unshifting. Therefore, Buddha is using the term factors instead of karma. In karma, we can have body, speech, and mind.

We can have. We can have. We cannot.

So for factors, we don't include the lower unshifting. We divide. Maybe for karma, we don't include the lower unshifting.

Oh, correct. I mean, factors we don't include. For factors, we don't include lower unshifting.

Oh, OK. OK. We don't have that division into three for factors, but we do have it for karma.

We don't include lower unshifting for factors in the division of. Yeah, I think this is a slightly better English. We don't include the lower unshifting for factors in the division of merit, non-merit, and unshifting like how we do for karmas.

All right. And why are factors different from karmas? Sorry.

I mean, all this seems to be circling around the same circle. Oh, OK. Actually, I'm sorry.

Question two is very close to question three. It's just another way of looking at it. Factors are just subset of karmas.

Karmas are divided into body, speech, and mind. Karmas divided into body, speech, and mind include everything, but factors divided into merit, non-merit, and shifting leave out the lower neutral stuff. OK.

I think this is clearer. Yeah. OK.

OK. Let's continue. I put du che and du che.

Nice. Yeah, I just want to have this as a reminder. Otherwise, I get confused myself, too.

So does anyone remember? Du che. What is what?

Something produced by the convening of causes and conditions. For the first one. The first one is what?

Sorry? What word said? Something produced by the convening of causes and conditions.

Nice. Yes. And then what is the second one?

Du che. Factors. Factors.

OK. Yeah. I think that's a simpler way of putting it.

This is what I wrote. Du che produced things. OK.

Hence, dead things which are produced by the coming together of things. Du che bring together the parts, present tense, collected together to produce things, factors. The conditions produce things of factors.

That's a good one. All right. Again, Keshala, can you find me, please, the correct spelling in Tibetan of the definition of du che?

I haven't, as you pronounce it, as you say it, because I look for it and I never find the exact one. I'll give you a clue, OK? OK.

Search engulfer for du ne che pe che. Du coming together? As spelled here, apostrophe D-N-S, apostrophe A, N-A-S, Q-Y-A-S, Q-A, apostrophe I.

And that should be enough to hit it. Thank you. Let me know if you did just so I can show off.

OK. Thanks, Ken. All right.

It's important to me. OK. Thank you.

Yeah. Ngewan lempa? Taken on at birth.

Oh, OK. Yeah. To take on a body and mind?

Oh. I just put taken by or created by. Does it only have to be at birth?

Taken on, yeah. It does not have to be only at birth. But for example, there's a nyer leng gi gyu, which is the seed for the tree as opposed to the contributing factors.

Nyer leng gi gyu. Material cost? Are you saying that?

Are you saying about that? Sometimes it's used for that. Material cost.

I see.

[Speaker 2]
Yeah.

[Speaker 1]
OK. OK. Thank you.

And let's go to the other text. Uh-oh. I mean, this is my attempted translation.

So I'll read first. And then, Geshe-la, please help me. Yeah.

Yeah. SANG means, for example, even copper, etc., when brought to the boiling point, and then left to solidify, will appear like gold, etc. And then you need the second half of the sentence here.

That's an example for the transformation process or something like that. OK. OK.

Sure. Even my typing suffers here. I'm sorry.

I think when you have a new birthday and you're getting really old, it's pretty normal. It looks like I can't stay too long in Indonesia. It's bad.

All right. OK. Next one.

Yeah. OK. Good.

Let me see your translation. Arya Shariputra said, Oh, monks, a person with strong meditation and magical powers, similar as Gintama, can stand in front of this tree and make a wish for us. Not bad.

Not bad. You've got to catch... Oh, so you're using substance for calm, right?

Yes. Yeah, I think so. Is that OK?

I think so. Let's keep it for a while and see how it fits.

[Speaker 2]
All right.

[Speaker 1]
Good. OK. Yeah, but what's the image in your mind here, Sagan?

What do you imagine when you read this or you translated it, what did you think of? It's like Harry Potter, you know. You can change something just by wishing for it.

Yeah. It means there's some kind of essence or substance in the tree. And it's called calm.

Calm is an important word in the blank chapter of the House of Blank. Is that true? The first chapter of Abhidharmakosha is all about calm.

Ah, Abhidharmakosha. OK. In that case, it means category.

I think in this case, Sagan, we're going to have to call it unique substance or something like that. So what I want you to get in your mind is that there's a unique substance in the tree trunk. And a monk with deep focus, deep concentration can stand in front of the tree and transform that particular substance within the tree and the tree will change.

We've been talking about adding the juice of one tree to another tree and it makes changes in the tree. It seems like he's talking almost like chemicals in the tree. There are certain kinds of essential things, essential substances inside a tree that you can affect with your meditation.

We had that meditation described in Ben's book. I don't know if you guys remember it. It's a meditation where you can change colors and shapes like that.

OK, let's keep going. OK. That meditation is required to become a Buddha so that you can emanate as a bridge or a tree or a boat or a whale.

If you're in the... What's that?

[Speaker 2]
Yeah.

[Speaker 1]
OK. Why does that happen? You're going to read it, Sagan?

Yeah. Yeah, why can that happen? Why can that happen?

Yeah, and don't forget we're still on this idea that transformations of certain ingredients within a substance is going to change that thing. So if you can... Yeah, the trunk of the tree has certain discrete substances in it.

If you can mess with them with your meditation, maybe you can turn it into a bridge or something like that. OK. And by the way, what's that note that Geshe-la wrote there?

Yeah, that means you can only find this reference in this text? Yeah, now that's kind of unsatisfactory. Why?

Yeah, there is only one occurrence and it doesn't really show that it's something substantial? Yeah, I mean, I forget, but I think he mentioned sutra. We can't find it in our sutras.

Oh, Sariputra. Since Sariputra is saying these things, we should be able to find them in which of our three collections? Kanye, Tengyu, or Tsongkapa?

We should be able to find it in the Kanye. We don't. That's just a basic problem that we're going to have over and over again with...

These texts. Vasubandhu. Because 1,700 years ago, lots of sutras have been lost since then.

In fact, you might use Vasubandhu's works to recreate some of the Kanye. It would be fun for the next ACL generation. Oh, okay.

Sure. Okay. By the way, that Tengyu quotation is quite close, actually.

Just so you know. Yeah, this one, right? It's not bad.

It's almost the same words. Yeah. Oh, yeah.

Very, very close, right? Yeah. Yeah, very close.

Okay. Okay, should I continue? Yeah, please.

Okay. DE LA GANG MUD PA ZHES BYA BA NI SA LA SOGS PA'I TSE NYID LA GANG ZHES BSGOM PA YIN NO Yeah, when the quotation itself says that monk who's got good meditation can stand in front of the tree and transform the elements in the tree, GANG MUD PA means as he desires, as he or she desires, then that's actually talking about SA. We had it in Adam's text this morning.

The four elements, the four characteristics? Yeah, SA CHU MED LUNG If you read Ben's text, when it comes out very soon, it's totally done, by the way. There's a very interesting meditation in there for messing with the physical elements of a thing.

Like, turn somebody else's tea into a pizza. Or coffee. GANG ZHES BSGOM PA YIN NO Yeah, so BSGOM PA means what they really have in mind.

When they say GANG, which is DA LTU, is they're talking about the elements of earth, water, fire, and wind. Good? Yeah, sure.

ZHING GI SDONG PO NYID LA GANG NA TSOGS YOD THO ZHES BYA BA NI SA BON DANG NUS PAR DANG RGYU YI NUS PA LA GANG ZHES BSGOM PA YIN GYIS Yeah, nice. Now Vasubandhu says, when they talk about DA LTU or GANG inside of the tree trunk, they're not talking about it even as earth, water, fire, and wind. But if you go deeper, they're talking about SA BONs, NUS PARs, RGYUs, BAG CHAGS.

Yeah, they're talking about messing with the causes inside the tree, which has many names. SA BON is seed. NUS PAR means potential.

RGYU means cause. But you're not just messing with the components of the tree, you're messing with all the causal elements inside the tree trunk. It's very interesting that we just finished a long BAG CHAGS presentation in the Mind-Only School in Nusparla's text.

Wow. Alright, so can I continue? Yes, please.

Yeah, your English is pretty good so far. Thank you. Yeah, okay.

SA LA SOGS PA'I TSE NYID KYI YAN LA MI MA YIN TE We are not just talking about component parts, such as earth, water, fire, and wind. We're not talking about that. That's not what the meditator is messing with.

Rather, they are messing with ZHING GI SDOM PO GCIG LA BSAM LTAR MED MOD PA'I PHYIR DAG THAG PAS When we say that there are lots of elements within the tree trunk, what we really mean is that there are many elements possible in the meditator's meditation. So it's not so much that the tree has different little substances in it, but it's that the meditator has different abilities of transformation. ZHING GI SDOM PO GCIG LA BSAM LTAR MED MOD PA'I PHYIR DAG THAG PAS YAN LA RNAM PAR THAG MED PAR GYUR BA SRID PA'I PHYIR In that case, the number of components inside the trunk of the tree should be THAG MED PAR.

THAG MED PAR, infinite. Yeah, yeah. If you say the elements that are transformable inside the tree trunk are infinite, it cannot be referring to chemicals already there.

Why? They are not infinite. But, we did say that.

So we were talking about the meditator's capacity, the meditator's ability, and that's infinite. Different variations of meditation are infinite, even within one person. It's not that the tree has infinite possible substances inside of it.

It's that the meditator has infinite possibilities in the human mind to change parts of the tree. Yay! Okay.

Yeah. PHEWE NA UNG YIWI YOD PO THELA KHAM SHE KONG PA YIN GYI CHUS SHAN NI YOD PA MA YIN TE NDI NI PE SHAN YIN NO Death? It's not.

Oh, I have not done this yet, so do you want to take the plane, Geshe-la? What was that? Oh, I thought Shinten took you to the beach or something.

[Speaker 2]
Sorry.

[Speaker 1]
Okay, maybe you want me to share my screen again? No, I'm going to get there, don't worry. Okay.

I've got you under my skin. Okay, you're down here. Can you see your text?

Not yet. Oh, my text? No.

Okay. You're not screen sharing yet, Geshe-la. How's that?

Yes. Ba-boom. All the way down.

There we go. Oh yeah, that's it there. Okay.

Therefore, the word component or kam, right? And by the way, the ultimate meaning of kam is a discrete piece, and it's related to kam gyi se. Biteable food.

Food that you can, I hate to use this example, but. Okay. That's called a food tube.

That's the only way you're going to get me to eat celery. If it's part of the class. I have to sacrifice for the class.

Dewi na gyi loba de la kam. When we say component, discrete component, in this presentation so far, we're not talking about a component. We're talking about a view.

Of course. Yeah. The point is not that the meditator is changing an element in the tree.

The meditator is changing the causal capacity of elements in the tree. Their ability to cause something. gongpa means that's what the Buddha...

Yeah, that's what Buddha had in mind when he talked about kam here. He was not talking about a constituent piece. He was talking about an element of the cause.

Some kind of thing in the cause. chu shen ni yupa ma yin te He wasn't talking about anything else. He was talking about changing the causes inside the tree.

If you wanted to talk about other things, that would be a different example. Go use your own example. Don't use my tree.

Okay. Good example. All right.

Now he's going to try to bring that example home to the mind. A tree. Oh, okay.

Yeah. You can pick on somebody again. If you want a list of the people in this room, I can give you.

Yes, please. One of them is shaking her head as if she has a bad headache. Okay, I'm going to say the name.

Hold on for one second. Rob, Allie, Stanley, Hassel, Flavia, Tim, Jack, Rebecca, Christina Casica hiding in the back. Ronit, Chloe, Joe Sharpeen.

Okay. Anjali, who do you want? Christina Casica.

I get it right, right?

[Speaker 2]
Yeah.

[Speaker 1]
I'm just kidding. I'm picking up the heels. All right, here she comes.

She was almost flat on the ground. It was amazing. She's trying to look like a meditation Christian.

Sorry, I'm just kidding. Okay. You got the cursive.

All right, thank you. Thank you.

[Speaker 2]
Thank you.

[Speaker 1]
I'm just a meditation Christian. Thank you. Gyula, Sabon, Deva, Deyangyun, Ji...

Ji Si. Ji Si. Ji Si.

Ji Si. Ji Si. Ji Si.

Ji Si. Ji Si. Yeah.

Stay here, because it's a tiny sentence. The important word here is tepa, because it's unusual. We've been having it a lot, because it occurs in the Mainomi school.

But it means the strengthening of the seed to the point where it might start to open. Okay. Do you know how I remember it?

I'll give you 50 bucks if anybody can tell me how I remember it. Tepa. What is the little mental trick I use to remember this word?

It's like the ten, the pretend, the firm thing that the seeds are in. Take off the S and the B. A horse.

A horse is the ultimate strength in ancient India. Okay. So maybe it's related, I don't know.

SEMS KYI RGYUD LA SA BON TEPA When the seed strengthens within the stream of the mind... Somebody asked a question. CHE NA means SHES NA, same thing.

After a G you have to use CHA. Okay. If you ask, well, YUN means how long.

How long does the seed get stronger and stronger until it opens? Give me the corresponding concept in the 12 links again. How long?

No, of the strengthening of a karmic seed. Oh, link eight and nine. NUS PA Link eight and nine.

Yeah, good. It's a passage of karma from two to ten, caused by link eight and nine. Which is a very sexy idea.

What strengthens the seed until it opens in a cycle of suffering? Not understanding. Yeah, not understanding that seed.

That's unbelievable. The ultimate fertilizer for a negative seed is not the understanding. What's the implication?

If you're going to do the four powers, use an emptiness meditation. Or use a meditation about how mental seeds work. That will actually prevent the seeds from opening properly.

Okay, so the guy says, well, how long is this strengthening thing? Now, again, this answer always reminds me of my teacher when I was involved in an abortion. I went to him and I said, how long do I have to teach the kids class to get rid of that karma?

And he said, until it's finished. Okay, I always think of that when I read this next line. Okay.

You got Christina Katsuka here. She had such a short sentence. Yes, please.

Wait, wait. It looks like a meditation question. Where is Christina?

[Speaker 2]
I'm very flat.

[Speaker 1]
All right, let's go, let's go. What is this? Yes.

Yes. Yes. Yes.

Yes. Yes. Yes.

Yes. Yes. Yes.

Yes. Yes. Yes.

Yes. Yes. Yes.

Yes. Yes. Yes.

Yes. Yes. NGDU BYAS NGDU BYAS LA SOGS PA YIN NO SHES BYA BAR GRUB PA YIN NO Nice.

See, it doesn't hurt so much.

[Speaker 2]
I can go now.

[Speaker 1]
How long does the strengthening process go on for the seed until the DE BU MI CHUNG? Until the result occurs, arises. And in Tibetan you have to say, until it doesn't start.

Until it doesn't start. In English it means until it starts. In Tibetan you have to use the negative.

It means for as long as it hasn't started. It has to strengthen. In English we say until it has started.

Until the result pops out. BAR DU YIN Well, that's how long it takes. LUS KYI LAS SOGS PA'I NGO BO'I RTE NI LUS KYI DU BYED LA SOGS PA'I YIN NO What is the essence of LUS KYI LAS?

What's LUS KYI LAS? The physical karma. What's the essence of physical karma?

It's LUS KYI DU BYED. The factors of the physical? Physical factors?

Things that you do that bring things together. Ah, okay. That bringing together process will last as long as it needs to until the result comes out.

Okay? Cool? Oh, cool.

Who's next? I think we tortured her already. Okay, Sugeng.

You want to try somebody online? Okay. Online, okay.

Let me take a look. Oh, yeah. I see.

Okay, let's start with... Let's continue with Lisa Lee. Lisa Lee, the financial wizard.

Yeah, long time no see.

[Speaker 2]
Thank you, Sugeng.

[Speaker 1]
I'll try. Okay. The other guy...

Good job, Lisa Lee. This other guy is asking a lot of questions. He says, LUS GAR YIN What is the body?

What do you mean by body? And LAS GYI YIN What is karma? Yeah, LUS said karma of the body, but what do you mean by body?

What do you mean by karma? And why do you call it LUS? We call it body, physical.

[Speaker 2]
Yeah, yeah.

[Speaker 1]
And why do you use the word LAS? Why do you use the word karma? Why do you use the expression LUS KYI LAS?

Why do you use the expression of physical karma? Yeah, you got to tell us. SPROS PA BYA DGOS DGOS means you have to tell us.

Tell us. Somebody's talking to Vasubandhu. You're supposed to be describing a misunderstanding in karma, and you said mental, physical, verbal.

What's mind? What's body? What's karma?

Come on, we need some commentary here. Stop being such a slacker. And I want to know everything up to YI KYI LAS.

Until the mind, karma by the mind, mental karma. And here's Vasubandhu's answer. Who gets to be Vasubandhu again?

I think Lisa can continue. Oh, Vasulisa. Lisa Bandhu.

[Speaker 2]
Thank you very much.

[Speaker 1]
Thank you very much. DE DAG NI DE DAG NI LAS LAS GSUNG BAR BYA'O Thank you.

[Speaker 2]
LAS GSUNG BAR BYA'O Thank you very much.

[Speaker 1]
Nice, okay. I could tell you that. DE DAG BYAS NA If I did tell you that, my GRUB PA would be MANG PO MANG PO Many?

I'd go on too long. My words would be... MANG PO without the S means many.

And MANG RDZO with the S means too many. Too many. I could explain to you every single word.

What's bodily karma? What's verbal karma? What's mental karma?

What's the mind? What's the body? What's the body?

But it's just begun to get too long. My commentary gets too long. Therefore, let's just say those things LAS GRUB PA LAS Physical karma?

Karma by actions? They came from karma. Stuff came from karma.

Stuff that come from karma? Yeah, the first LAS means karma. The second LAS means from in Tibetan.

I see, okay. Stuff comes from karma. Don't ask me all those details.

Alright. Who's next again? Okay.

Let me see. I don't know. Is Joy Chen translating?

[Speaker 2]
I'm here.

[Speaker 1]
Okay, cool.

[Speaker 2]
Thank you.

[Speaker 1]
BYING RGYUD PA YIN TE BYING RGYUD PA YIN TE, thank you. Good. Here comes the genius landscaper.

Landscaper. Thank you. Due to the ken of Maripa again.

Due to the conditions of the Maripa? Misunderstanding? You're like those guys who translate a book and they say, The hinsa creates the Mahigandha and then...

Sorry! Yeah, due to the... Yeah, things are brought together, duche, by the ken of marikpa.

By the condition of misunderstanding?

[Speaker 2]
Yeah.

[Speaker 1]
Therefore, it's fixed at ken and kenchen. Condition and... And the thing which chens the ken.

The trigger of conditions? And the thing which has the condition, or the result. The result of the condition.

So, when you say kenchen, it means result of the condition. It's ngepa. Nyi ngepa.

When you use ngepa with a number, it means... The same?

[Speaker 2]
That's it.

[Speaker 1]
There's always a condition and a result of the condition. Those two. Okay.

And... If it weren't fixed, there'd be a problem. If it what?

Weren't fixed? If every condition didn't have a result. Oh.

There's a match. There's always a match. Every condition comes with its sister, its result.

Okay? Oh, okay. Ken ngepa.

Okay. There's a problem. And if you could find...

If you could have seeds or causes that never produced a result, you'd have trouble. There'd be a problem there. Okay?

Seeds is that they are defined by their result, actually. They are not really seeds until their result comes out. Oh, okay.

Otherwise, a fish is a cause of a... Anyway. Okay.

Okay. Okay. Joy Chen, please continue.

Hey, Joy. Thank you. Nice.

Thank you. Nice. Okay.

You're getting good, Joy. gyal te marikpa kone du che kyi ken yin no. Is it the case that marikpa is the only ken of du che?

The condition that brings... Condition of the... Condition of the factors?

Yeah. Which means... Are you saying that misunderstanding reality is the only cause of karma?

Is that what you're saying? That's what your wheel says. Your wheel says the potter is caused by the blind person.

Okay? Are you saying that misunderstanding is the only cause or the only trigger... I like trigger for Ken sometimes when we're talking about the Wheel of Life.

Are you saying that misunderstanding is the only trigger that can set off karma? de la kyi ken marikpa kone yin kyi. That would imply that the only cause of everything was marikpa.

And it would imply... This kyi down here after yin means but. Okay.

It's a contrast. Shen would not be the ken. It wouldn't be others?

It is not others? Only misunderstanding could create anything in the universe. Okay?

If you say it's the only trigger for the second link, then there's nothing that exists without misunderstanding. Okay? Then we say...

Who's going to read again? Okay. Let's get Linh Say Jilk.

Woo! je nang gyun su junwar talwar gyur ro Excellent! Wow, you're ripping it up.

By the way, again, I'm not hinting, but John Brady just fucked in. It's interesting. He says, Look, if the first link is the only cause of the second link, then I guess you couldn't have good karma, because the second link is not called karma anymore, right?

It's called factors. I guess you couldn't have good karma. I guess you couldn't have bad karma.

I guess you couldn't have intention. I guess you couldn't have special effort to make something happen. I guess these don't have anything to do with the result, right?

A special effort cannot affect the result. Your intention cannot affect the result. Whether you do it out of a good motivation or a bad motivation, doesn't affect the result.

Why? Because you said only marigpa can cause karma. He said only misunderstanding can cause karma.

That's your wheel of life. So I guess there's no good karma, there's no bad karma, there's no good intention, there's no bad intention, there's no how hard you work to make it happen, or how hard you don't work to make it happen. MED PA Samadhi Everything is marigpa samadhi.

It's caused by... Yeah, the only thing that causes everything is marigpa. It's first link.

And as we know, we do accept, you do accept, that something does come out of marigpa. It's called duje. Factors?

Yeah, factors. You divided factors into what three parts, please? Virtue, non-virtue, and unshifting.

Yeah, we're going to call merit... Unmerit. Unmerit, and shifting.

By the way, Sugeng, I had an insight into this just now. Why is it not interesting in a presentation of the Wheel of Life to talk about neutral karma?

[Speaker 2]
Because marigpa is neutral?

[Speaker 1]
No, but it's neutral, right? A whole wheel is suffering. And by the way, some people said it should have been a 13th link.

Because the sutra gives a 13th link. The sutra mentions something after aging and death. It says, all this life is so painful, you want to cry.

Somebody said that should have been link number 13. Crying. To me, it's interesting.

I mean, it took your whole book, Sugeng, it took working on your whole book, your first book on the Wheel of Life, it really hit me that the whole wheel is... Suffering. Everything in the wheel is pain.

Therefore, it's not very interesting to have a part of the wheel which treats... Neutral. That's my theory, okay?

Okay. Anyway... What?

Yeah, so he says, I guess according to you, things can be merit, things can be non-merit, things can create an unshifting karma which creates higher... results of neutral in the higher realms, which is even better than pain and pleasure. Okay?

According to you. And all of that stuff, goodness, evil, higher space beyond good and evil, all of that stuff cannot come from being good, cannot come from being bad, cannot come from your intentions, cannot come from how hard you work. It all comes from...

misunderstanding. Okay, got it? That's all.

He's explaining, he's saying, why don't you talk about other stuff? Why do you say... Why is the first link just misunderstanding?

Why isn't intention there? Why isn't nice thoughts there? Okay?

Why is he stuck on this factors thing? Okay. Thank you, Keshala.

And you're gonna... Is it 31 today? Yes.

30, yeah. 30, yeah. One, two, three, four.

Okay. Okay? And we're gonna get a very interesting discussion.

Of the difference between avidya, which is misunderstanding, and dhimuk, which is dark ignorance. It's kind of the difference between misunderstanding and ignorance, which Western translators rarely understand. Oh, wow.

Cool. Thank you. Thank you.

Yay. Nick, this is where we get our 45-minute dinner break, right? Absolutely.

Yeah, quickly. And not Amalie, okay? Thank you, Keshala.

Don't say Amalie. You got 45 minutes for dinner, and then he'll come back in 15 minutes. Thank you.

[Speaker 2]
Thank you, Nick.

[Speaker 1]
Thank you, Keshala. Seriously, how much time we got? This is our 10-minute break.

Yay. The longest one we have scheduled. But we're flexible.

We'll do whatever we need to do for you. By the way, if the dinner is lousy, we'll come back faster than 10 minutes, okay? All right.

It's a special day like today. I could just eat Sugeng's birthday cake for him. Thank you.

It's the duty of the Lama, I think. Okay. See you in 10 minutes, everybody.