Сугэн Ши — Книга 2: Колесо жизни (первый принцип и подразделения зависимости), занятие 1

[Speaker 2]
I think change to the coconut.

[Speaker 1]
Sangge Chudang Dzog Kyi Chok Nam La Jang Chu Bar Du Dag Ni Kyap Su Kyi Daki Chu Nyen Gyi Pe Su Nam Kyi Dola Pen Chir Sangge Dupar Shok Sangge Chudang Dzog Kyi Chok Nam La Jang Chu Bar Du Dag Ni Kyap Su Kyi Daki Chu Nyen Gyi Pe Su Nam Kyi Dola Pen Chir Sangge Dupar Shok Sangge Chudang Dzog Kyi Chok Nam La Jang Chu Bar Du Dag Ni Kyap Su Kyi Daki Chu Nyen Gyi Pe Su Nam Kyi Dola Pen Chir Sangge Dupar Shok Yay! Homework time! Homework time, yeah.

Homework time and this is the homework. Okay, let's start with the first question. Which awareness is considered to belong to the first form realm and not in the second form realm and above?

This should be easy. Oops. Okay.

Anybody? Say again? Oh, no, no, not that one.

Not that one. There are four, four and plus one. Let me give you a bonus.

I'm sorry. The last one is the motivation. So which are the other four?

It's more like a trap actually. So body, awareness of body and what are the other three? Oh, awareness of your thoughts, your feelings, your thoughts, your tiger mind.

Body, eyes, body, eyes, nose, body, eyes, ears, mind and motivation. This appeared when we were talking about the on this second level of second form realm level. We were debating whether I think this is one of this is the point where we were actually very confused.

Why? Wow. Gee, I forgot.

What's the topic about? Okay. Anyway, let's go back to the text later.

Let's continue the homework. What are the four possibilities of how we treat the will? Two plus two.

Oh, gosh, nobody remember.

[Speaker 2]
Well, there's forward and backward.

[Speaker 1]
What do you mean? Yeah, what's that? Sorry.

Forward and backward. Yes. So, yeah, forward and backward of the negative emotion.

Forward and backward of the enlightened side of the will.

[Speaker 2]
Yes.

[Speaker 1]
So those are the four possibilities. Now, out of the four, among the four, how do we explain the backward progression involving the enlightened side of the will?

[Speaker 3]
If you shut down the first one, you shut down the second. Like that?

[Speaker 1]
Yeah. Backward means we start from the end. Right.

[Speaker 2]
Stop aging and death.

[Speaker 1]
Yeah. We start from the aging and death. To stop the aging and death, we must stop the birth.

And so on up to the point to stop the fresh karma. We must stop the misunderstanding. Yay.

Okay. Now, STW. Stanley's Tibetan word.

Oh, sorry. STW. Right after.

Yes, right after. Just after. Manyampa?

Falling from. Not deteriorating. Not deteriorating.

Yes. Without generating. Degenerating.

Namjang chok. Yay. Enlightened side?

Yes. Enlightened side of the will. Yes.

Enlightened side of the will. Thank you.

[Speaker 3]
Is that what they call it? Geshe-la? Enlightened side?

[Speaker 1]
Yeah. What's the opposite?

[Speaker 3]
Unenlightened.

[Speaker 1]
Kunye nangmong. Kunye nangmong chok gi chu. Yeah.

Kunye nangmong. Yeah. Kunye nangmong.

Why do we have the kunye? Kunye means totally. Totally.

Kunye. Oh, okay.

[Speaker 3]
Can you also say stained and unstained sides?

[Speaker 1]
I don't think so. I would save that for sakche and sakme. Yeah.

Oh. Okay. Okay.

Because the... Oh, okay, okay, okay. Got it.

Again, the kunye is probably translating some Sanskrit prefix, right? Me? Oh, I was wondering, Geshe-la, if...

Oh, it's probably the... Yeah. The...

The something. Yeah. The buddhi or...

Yeah. Yeah. Geshe-la, one more question.

We don't say the sakche and sakme, is it because we still have the stained... We still have the unstained even in the formless realm? Yeah.

Well, what school are you in? Well, I'm in the... It should be higher middle way.

Sorry, lower middle way, right? Oh, yeah. But usually we don't use the word sakche and sakme much outside of Abhidharma.

We don't use it much. Oh, Abhidharma only. Okay.

Yeah.

[Speaker 3]
I see.

[Speaker 1]
You could say that sakche and sakme corresponds to nyomong chokyi chu and namjang chokyi chu in the lower middle way. You could say that's probably parallel. In the lower middle.

Okay. Yeah. Okay, thank you very much, Geshe-la.

All right, handsome. Here we go. Here we go.

Okay, who's your checker? Can I invite... Can I invite...

I was thinking of Alison, but she just finished her session, so...

[Speaker 2]
She's exhausted from the Vinaya.

[Speaker 1]
I know. That's why. So let me invite...

Can I ask for... Oh, yeah, I see Bob. Can Bob be my checker's assignee?

[Speaker 3]
Yeah. Assigner?

[Speaker 1]
Who? Bob. Bob Siri.

Oh, that's complicated. Let's see. Okay, Bob, who do you assign to check him on the first program?

Tim, you're up. Okay. Yay.

,DE SHING GRUB PA NYE PA SEMS PA CHEN PO RGYEN DUN THEMPA, ,RGYEN DUN THEMPA DAR GYIS, ,RCE PA'I THAN DREL GYI THAG CHUB PHAD MA GAR PO'I, ,DRANG BA ZHES BYA BA ZHUGS SOGS SO Zhogya. Zhogya. Zhogya.

Okay. Now, his name is Kedrup Thempa Dargye. Okay, the name of this textbook writer from the 1500s, who now is your best friend, his normal name is Kedrup Denpa Darje.

And this Kedrup, we also see with Kedrup Je. And this person who wrote the Colophon, they gave, they split the name up, okay? They split his name up, okay?

So they called him Keshindrupanyepa, Keshindrupanyepa. Nyepa means he achieved, or he found. He achieved kepa and drupa.

They don't call him Kedrup. They say, oh, this guy who achieved kepa and this guy who achieved drupa. Wise and accomplished.

But what's the distinction? Drupa means like practitioner and ke means like scholarly. Yeah, ke means he knows his books and drupa means he does his yoga and meditation every day.

Something like that. And he's nice to people, okay? Okay, so drupa means it's more like personal practice.

Kepa means more like knowledge of the scriptures, okay? So to call somebody Kedrup is to say that they are a well-balanced dharma practitioner. And he was a semba chenpo and there's a serious mistake here.

For $50. Oh, yeah. Put D in front of the P, it's not the warrior semba.

Yeah, Nick, Nick got $50. Okay. You got to speak fast.

Nick got $50. Yeah, you got to talk fast. You should probably, Nick, it'd probably be worth it to pay for a faster internet connection than Merd has.

In the end of the day, it'll work out. You're going to move to a city. Yeah.

Okay, semba chenpo. What's the difference? Sempa means movement of the mind.

Sempa means warrior, sattva. Yeah, yeah. Sempa, the way they have it here, is just like a thought.

Oh, the great thought. But semba with a B means the great warrior, this great spiritual warrior, okay? I guess they mean the great spiritual warrior, but it's, and by the way, he probably didn't write this lines, okay?

This is somebody else. No, nobody would call themselves wise and accomplished, except for maybe Ketup J. Okay.

Agree with me. Just before he hits you with his lightning bolt of brilliancy.

[Speaker 2]
Okay.

[Speaker 1]
Okay, semba chenpo. Gendun tenpa dagyi. That's his full name, okay?

It's not that he's a sangha. It's not that he's a, Gendun tenpa dagyi is part of his full name, okay? Ketup Gendun tenpa dagyi, okay?

Dzepa means the polite word for wrote the book. Oh, wrote the book. What's the main title and what's the secondary title?

In Tibetan, the main title comes second and the secondary title comes first, okay? So the real name of this book is Pema Karpo Trenwa. What's that?

Pema Karpo Trenwa? The mala of the lotus? Yeah, white lotuses.

Oh, white lotus, Karpo. And this Trenwa means the one that you put around your neck, okay?

[Speaker 3]
Garland?

[Speaker 1]
Yeah, garland of white lotuses. The white lotus garland. Oh, Trenwa is garland.

Yeah. But it can mean beads, prayer beads, okay? So you have to see.

And what's the subtitle? This is a Tathagat Tendrel. The detailed analysis of the dependence.

Yeah, good, perfect. Yeah, Tathagat means like a dialectic analysis. Yeah.

Dialectic analysis. Now, I have a proposal which you will enjoy. For example, when you do your Geshe degree, it's traditional to make an offering to the monastery.

In my case, I offered a debate ground. And it's very typical to print a book for all the monks, to pay for printing a book. Then the process is you run to your favorite high Geshe and you ask him to write a long poem about your family and how great the author was.

And then you might ask him to include everybody who donated money, even $2, $3. And that can run into three or four woodblock pages at the end of a book. I have a proposal for the Mixed Nuts Standard.

That we mentioned the current sponsor, who pays for our book. Like we can put a little thing there for them. But if we start translating these two, three pages of poetry and who gave 50 cents and who gave $3, I think it will make the book unattractive.

I think people won't like it. And we have to think about our readers first. So I studied this colophon.

Colophon means the statement of the sponsors and stuff like that. And they are interesting for historical reasons. For example, I believe the Lama who wrote your poem for the sponsor here was the one who was the great logician who was also involved with printing some of the great scriptures.

But I propose we leave it out. And I propose we go on to our next book. Because otherwise there'll be many, many, many generations.

It'll make 10, 20 pages. And to be honest, the poetry is always generic. It could fit anybody.

[Speaker 2]
Geshe-la, what do you think about including it as an appendix?

[Speaker 1]
I don't think it's worth it. I think it'll turn the readers off.

[Speaker 2]
Why? It's part of the book.

[Speaker 1]
Well, I'm proposing we leave it out. And why? They left out the last one.

This is from the 1900s or something. So they've left out like 10 generations of sponsors. In other words, every generation takes out the last one and puts in their own.

That's a tradition. So I'm proposing that we do that. If you want to, at the end, we can say who helped to pay for the book?

So anyway. Yeah, so I'm gonna say stop text here. Stop translation here.

All right, and I studied the colophon, but I just feel like it's just flowery language. There's no content really. It's just so-and-so paid for the book, okay?

All right, now we get to do something sexy, which we only get to do every three or four years, is we get to start a new book, yay! Yay, my shiny new toy. Okay, so here's the new book.

Oh, I gotta change the, stop the sharing. Start the new sharing. Will you put it in the same document, Ken?

Or probably? No, I've changed it to a different. Oh, I got you.

I tend to, I put it in a, yeah. Can you guys see it? Yeah, yeah.

Yes, yes, cool. Congratulations, Sugeng, that's amazing. Okay, good.

Thank you, Geshe-la. Yeah, I mean, everyone should bow down. I should bow down at Sugeng's feet.

So Sugeng has agreed to do a very tough and beautiful commentary by Vasubandhu on one of the dependent origination sutras. And what I enjoy about this, I used this commentary for years, many, for years, and I didn't translate it, but I did read the whole thing. And I made some notes in it.

And it's like meeting a different person. It's like I spent 12 years on Abhidharmakosha, but I feel like I didn't meet Vasubandhu until I studied this book. Okay, so he took off his Abhidharma hat and he put on his mind-only hat.

And he's a sexy, sexy mind-only writer. And he's brilliant, just like Tsongkapa. He feels like Tsongkapa.

It's kind of amazing that the same person wrote the two books. So I got to say, it's a very engaging book. And it's going to be a big project to translate it.

And by the way, the Sanskrit is quite... We don't have any commentaries on this book. And the Sanskrit is difficult in some places, similar to Kamala Shila's commentary to the Diamond Cutter Sutra.

But if we don't translate it, nobody else is going to do. And I spent almost 50 years getting ready for it. That's about all you can do.

You know what I mean? So I don't think anyone else is going to do it, and I don't think anyone else is going to do it better. So here we go.

It's two and a half times longer than Kitabdhamadagyai. Okay. And it's going to be about 800 pages.

I suggest we split it into two books. It's going to take eight years to finish this book. I'll be 43 or something.

And I suggest we do it in two volumes, and then it will be more encouraging for all of us. Okay. Each one will be 400 pages.

That's enough to hit your kids on the head and stuff. We have to find... I don't believe there's any Sanskrit for it.

It's a commentary to one of two or three sutras teachings by Lord Buddha. Lord Buddha gave two or three lectures only on the 12 links. And this is a commentary to one of those lectures.

And that lecture is small. It's 1,400 words. It's only 20 pages after you translate it.

So I've been pasting it in to where Vasubandhu gives his commentary on the lines. Okay. Now, even though the book is so long, we're going to have a break every three-and-a-half folios because it goes to the next link.

Oh, okay. Each link is fairly short. So you won't feel...

I don't think you'll feel overwhelmed. You'll spend about three classes on each link or something like that. Then you'll go on to your next class.

So go ahead and take a break. Two of the links are very detailed. Obviously, misunderstanding is very detailed.

And consciousness is very detailed because he's a mind-only guy. Okay. He spends a lot of time on consciousness.

So you're going to get a nice section on link number three. Okay. And I have a proposal for you guys.

Okay? Sexy proposal. Stanley, you listening?

[Speaker 3]
Yes.

[Speaker 1]
There's a very sexy book of life stories of saints, of great scholars, of great saints. It's by one of the teachers of the eighth big teacher. And it's extremely well-written and it's extremely famous.

And it has a nice biography of Vasubandhu. And I propose we translate it. The Biography of Vasubandhu.

And I propose that Stanley pays for half the classes and Sugeng pays for half the classes. Okay? And then it's going to take about 10 classes to do the biography.

And if you want to, what we could do is we could do one biography class every term. That way you still have the philosophy and then you have a little tasty- Story. A one fifth or something of Vasubandhu's life story.

And that way we don't get off the track. We can stay on the 12 links, you know? So that's my proposal.

If you guys agree. That's going to add about 65 pages to your book. So that makes the book, the book is getting up around a thousand pages.

Because the Sutra is going to be some pages and the biography is going to be some pages. And we can use the same biography in two of our books. It's fine.

And they are nice, traditional biographies. And they're interesting. Sometimes biographies are boring and they just flowery language.

And there's no cool events of the person's life. But this author likes to tell you the real story and the good things and the hard things of the Lama's life. I like his stories.

And so, that way. What's that?

[Speaker 3]
Oh, they have a cool new name for Sugen. Vasugendu.

[Speaker 1]
Vasugendu, I'm going to get confused. Vasugendu, Vendu, Vendu. Okay.

Now, here's the general structure of the commentary. Okay, Sugen? Yeah, sure.

By content, by number of pages. Okay. And you can see he heavily weights, he has a long explanation and misunderstanding, which is double the length of what it should be.

And the consciousness is also about double, more than double of what it should be. So, he's going to throw in the mind-only take on the 12 links. And then he's going to give us a long explanation and misunderstanding, probably emphasizing the mind-only school version.

Okay? Sugen. And I got to say, he's an amazing writer.

I mean, when he, it feels like his Abhidharma was done under pressure. You know, he made this deal with his brother, right? Yeah.

His half-brother. So, okay. And this one, he sounds like he's flying.

Oh. He sounds like he's flying. He sounds so happy to be doing this.

Okay. Wow. All right.

Yeah. This is my old notes. And, you know, one of them, the basic story is that his mother was a nun.

She wanted to get the Dharma to spread more. She did some prayers. Like, she got a message from the Buddha that she should get married.

And she married a king. And then she married a Brahmin, a high priest. And she had one baby with the king and she had one baby with the Brahmin.

The baby with the king was Asanga. And the baby with the Brahmin was Vasubandhu. And I chopped these out a couple of years ago, three years ago, for something I was doing.

We don't have to translate them because we're going to translate the whole thing. Now, here's the biography... Sorry.

Here's the title of the biography. Okay. And it's just called The Life Stories of All the Lamas of the Lam Rim.

Okay. Oh, okay. This is the author.

It's a huge book. It's 2,000 pages.

[Speaker 2]
Wow.

[Speaker 1]
It's two volumes. Here's the two volumes. And if you're not doing anything someday and I'm in Singapore and you invite me for coffee.

Sure. Definitely. Or Surabaya.

I could tell you the story of the guy who wrote the biography of Vasubandhu.

[Speaker 2]
Wow.

[Speaker 1]
Okay, this is his story. I went and got you his story.

[Speaker 2]
Wow.

[Speaker 1]
This is from a great catalog of people's books and it includes short biographies, like just three, four pages of each author. So if you wanted... This teacher is very famous and the book he wrote is extremely famous and you'll see some have been translated.

Some of the stories have been translated. But of course we do a better job. All right.

There's the life story of the author of the Lam Rim biography text. He was born in 1713 and he passed away in 1793. All right.

So that's just if you and me are hanging out someday in Bali and the surf is small. Okay. Sure, definitely.

Or the surf is big. Okay. Now here's the biography of Vasubandhu.

Okay. I just stuck it into your text, okay? Okay, sure.

It's long.

[Speaker 2]
Geshe-la, should we have a separate file since both Sugong and Stanley are going to be working on it?

[Speaker 1]
I don't know. I kind of... There's too many files running around already.

I felt like I should just throw it in here. But we can copy it to Stanley's book. Okay.

It's kind of long, as you see. And here's your real book. Why don't we start the real book?

Sure. And it's a big deal. So, Sugong, you got to do a prayer.

Okay. You ready? Just two minutes of silence.

Okay. Okay. And you got to decide to finish this.

I'm with you. You do it. I'm with you.

Okay. Oh, you mean I recite a prayer? You can do anything you want, or you can be silent for two minutes.

It's up to you. Okay. Let's be silent then.

I think, yeah, this is amazing. Yeah, and decide you want to finish it. Okay.

Yeah. And I'll also decide. We'll work on it together.

Okay. Here we go. When you're finished, let me know, okay?

Okay. Sure. Thank you.

Thank you, Geshe-la. Cool. I'm done.

Mazal? Mazal? Yes, mazal.

No matter what. Okay. Be careful.

Don't say it too easily. Did you ask your wife? That's very important also.

She's with me. All right. Okay.

I have to borrow him sometimes, Shinten. All right, here we go. Okay.

Who's your checker again? The assigner is Bob. So who is Bob?

Who is the checker, Bob? We are going to have Vasu Stanley Bondly with Vasu Gengdu. Stanley Bondu and Vasu Gengdu.

[Speaker 2]
Yeah.

[Speaker 1]
Gya kher kye du, pratitya samudpada shaya shaya di bibangga yoni desha. Okay, good. And here's the Tibetan.

Let's read the Tibetan. bu kye du, bu kye du, ten ching drelpar jungwa dangpoy nampar yewa shepa. Yeah.

Yeah, so the title of the, it's just called a commentary. The shepa means a commentary, an explanation. It's an explanation of the, literally the title of the original sutra.

The title of the original sutra is The Divisions of the First Dependent Origination. The Divisions, nampa yewa, of the First Dombo Dependent Origination. That's what it says literally, and we'll talk about it.

So let's push the Sanskrit down here. And let's see if, let's see if Sugeng can tell us which part is which part. Where's the ten ching drelwa chungwa?

Where's ten drelwa chungwa? Where's dependent origination in the Sanskrit? Pratityasamutpada.

Good, and it should be mutpada, okay? Mutpada, samutpada. That's a long A in Tibetan.

Mutpada. Okay, sia is the genitive. Sa is like apostrophe S.

This is Sugeng's house. This is Sugeng's book. Okay, so sia is the possessive, okay?

It's the apostrophe I in the, okay? And, that's weird. Interesting.

Okay, adi means beginning, or the first, first. Vibhanga-yo means division. Like we had it with Dr. Mister. Vibhanga-yo means of. Of the divisions. Near desha, near desha, okay?

Near, it's not, it's not ni or desha, it's near desha, which means explanation, okay? That's the desha that means Bangladesh, and it comes from dig, which means to point to something. It's the root of dictator, you know, explain to you, okay?

All right, here we go. So yeah, pratitya means independence, in independence, okay? In dependence.

And samudpada means jungwa, it happens. So the Tibetans used two words for pratitya, okay? They said den ching drel, that thing which occurs in dependence and connection.

That thing which occurs in dependence and connection. But the Sanskrit is just pratitya, pratitya, okay? Then samudpada means it comes up, it happens, okay?

All right, okay, here's the correct Sanskrit, and you can't really split it, I'm afraid, because two A's have come together, and they formed a new letter. So you can't break it up, okay? I wish we could, but we can't.

All right, here's, okay, you're about to jump into the Pacific Ocean. Please read. Please read.

Pham. Pham. Yeah.

Pham po thang po. What's that mean, pham po? What's pham po mean?

Chapter. Not really, it means. Recession.

[Speaker 2]
Recession.

[Speaker 1]
It's actually a bite count. Oh. It's a certain number of syllables in Sanskrit, and it was a mark in ancient texts to prevent people from adding things or cutting things.

Or you could cut things, but you would have to add exactly the same number of syllables back, okay? So it's a way of detecting if people were adding stuff or taking away stuff. When I first started, when we first started ACIP, we used to put bite counts on every finished text, exact bite counts, which is down to the parts of a letter.

And it means if someone changed it, we would know. And we'd publish the bite counts. So if you changed it, you'd have to change it with similar letters or something.

Wow. Anyway, so... Yeah?

So then the bambos have nothing, it's not going to necessarily be broken up by section. It's just syllables. Yeah, exactly.

Totally syllables. And it's syllables of Sanskrit, so it doesn't make much sense with the Tibetan anymore. All right, but anyway.

Okay, here comes the chaksa.

[Speaker 2]
So how would you translate it, Geshe-la?

[Speaker 1]
I don't know. First section. Section one.

And is bambo a Tibetan translation of a Sanskrit word? That's a good question. Maybe Dr. Smith can tell us. I haven't looked it up. If it's in Lokesh Chandra, I believe it. Okay, let's go.

Who's checking? Adam, you're up. Okay.

SANGS RGYAS DANG SBYANG CHUB SEMS PA THAMS CAD LA CHAGS CHAL LO I prostrate to the Buddha and all Buddha and bodhisattvas. Nice. That was the easy part.

You know, I just cut this up for my own use, and I never thought I would translate it. So there's a little bit of housekeeping to do on this manuscript. But let's start the first verse here.

Please read. Who's checking? Momo.

Okay, the whole verse, right? Yeah, please. KHANG LA BLO NGA THOG PAR BYA BA MA THOG MED KHANG LA DRAG NA PHYI NAS NAM PAR BYANG CHA MED DE NI GCIG RTEN YON TE GCIG RTEN THAR BYIN PA KHYAD GU NAM KYIS TSOR LA GCIG A PHYI BO CHAGS CHAL LO Good.

Why does it start with KHANG?

[Speaker 2]
Here's the guy who.

[Speaker 1]
Yeah, it's a hide-and-seek name. It's like, hey, I'm thinking of somebody. Can you guess who it is?

This is an ancient Sanskrit poetry device. Hey, I'm thinking of somebody who has the kind of mind where they haven't real... There's no thing you could realize that they haven't realized.

I'm thinking of somebody who possesses such a state of mind that there's nothing to realize that they haven't realized. BLO NGA means possesses a state of mind. THOG PAR BYA BA means something to understand, something to realize.

MA THOG MED means who didn't realize it. Who didn't realize it. Got it?

Double negative. I'm thinking of somebody who doesn't have anything they didn't realize that should be realized. And that describes their mind.

All right. The mind is the what? The NGA?

Is that? BLO. NGA means to possess.

It's DEN. L-D-A-N. It's an ancient word for DEN.

L-D-A-N. Who possesses that state of mind. And hey, I'm also thinking of somebody who NGA's THOG PAR.

Possess the THOG PAR realization? THOG PAR. THOG PAR.

Purity? Purity. I'm thinking of someone who possesses a kind of purity where BYIS NAS, later on, NAM PAR BYANG CHA MED.

They have MED BYANG CHA.

[Speaker 3]
Nothing to purify.

[Speaker 1]
Yeah, they got nothing left to purify. Yay, Gibson. So it's this game again.

Hey! This is Vasubandhu talking, right? I'm thinking of somebody who has the kind of purity and it's the kind of purity where there's nothing else for them to make pure later on.

Okay, got it? Hello? Yes, yes.

Okay, okay. I'm thinking, okay, of a JIG RTEN GYI DGON. I'm thinking of the DGON of the JIG RTEN.

DGON PO. Protector of the world? Yeah, of the whole world, LOKA PA LA.

I'm thinking of a protector of the whole world. And you know what my Lama's name was? Tarchen, right?

Yes, yes. Gone to the end, right? Here he says, I'm thinking of somebody who tar jimbad everybody in the world.

Who has brought everybody to the end? Yeah. And I've never seen this.

He made up a new word. It's like that Diamond Cutter Sutra. I'm going to nirvana size everybody.

This is like he perfectionized everybody. He perfectionized everybody. RGYAS DGU means nine people.

But it's an idiom that means SEMS CAN THAMS CAD. What's that? All sentient beings.

Yeah, so DGU just means a zillion or something. It's just a lot. And you know TSO from Lam King TSO.

LAM TSO NAM GSUM The principle? Yeah. Who is the big boss of the world, of all living beings?

Who's the big man? Who's the pang mao of all living beings? Okay.

I'm not going to tell you but I'm going to chak sel.

[Speaker 2]
You're going to bow down?

[Speaker 1]
Yeah. With my chiwo. Chiwo?

The top of the head. Top of the head? Yeah, it's the air conditioned location where me and JB Okay.

But chiwo means this. It means I bow down and I touch my head to your feet. I'm just going to clean this up a little.

I didn't clean it up officially. Okay, I'll clean it up later. Yeah, it might take a while actually.

It's long. Okay. Please read.

Who's that, Bob? Venerable Jigme. Yay, Jigme.

chu kyang de dak ni gyi ji shin tenpa ni shiwa ne dang lam dang lam gyi che du che kang shik rab tokpe sa sum di dak tu kor lo shin tu drowa di dak korwa me Okay. Now about that guy's Now it's plural. Okay.

About the chew Now it's plural. Okay. Now he made it plural.

These guys, meaning Buddha, so now the first verse means plural. The main guys. ji shin tenpa means the Dharma follows exactly what they said.

Okay. It teaches you how to reach It teaches you the state of shiwa. Shiwa I don't know, what is that?

Peace. And it teaches you the lam. The path?

Yeah, and it teaches you this is similar to Allison's text the lam of the lam. The path of the path? The start of the start.

How to get to the start of the path. che du means if you intend to get to the path what do you have to do? So it's kind of like I'm going to teach you the destination which is peace.

I'm going to teach you the path sorry, what those guys taught was peace. What those guys taught was the path. And what those guys taught was what you have to do to get ready for the path.

All right. kang shi rab tu toppa This is something that if you toppa it If you realize if you understand it meaning the twelve links then you can cross these three lands what's that mean? The three realms?

Yeah, exactly. You can cross the three lands of suffering the three countries of suffering. sasum means you can cross the three countries of pain as if you were in a shing tak kor lo shing tak kor lo You had it in DCI 10, I think.

There's a few. Yeah, kor lo Here kor lo means shing tak kor lo A wheeled wagon. Yeah, a wooden horse.

The wooden horse with wheels. So here it means kor lo shing tak. So if you understand the place you're going and the path and how to start the path as they taught it these guys I was just talking about and if you understand everything you will be able to be similar to a wagon which in their times was like saying a jet airplane or rocket ship.

This was incredibly fast in 350 AD This was Tesla This Tesla car amazingly fast. You can cross the three realms of suffering and then you don't have any more kor lo. No more in the wheel?

Yeah, and you're going to have to catch the pun. You're going to have to catch the pun. You're going to use wheels to get out of the wheel.

You're going to use wheels to get out of the wheel. In America sometimes we call a car wheels. My parents gave me my wheels.

Okay, here we go. Who's second, Bob? Catherine.

Do not let him get away with anything. Yeah, come on, Catherine. Be tough on this guy.

Okay. I'm not sure what this means and I have to study it. So I covered Buddha.

I covered Dharma. Let's talk about Sangha. By the way, the Dharma was the thing that if you understand it you got wheels to get out of the wheel.

The Buddha was the guy who didn't have to understand anything more. The pattern of these verses is the three jewels. Sambal.

Now, CHOS DE DAG LA GNAS PAS PHAGS PA'I RGYUN DE NI Let's talk about the Sangha, meaning the Sangha Jewel which is the Aryas who practice these Dharmas, these different Dharma teachings. PHYAG DANG TSOGS BDAG LAS NI SHIN TU DE YOD NAS They have completely passed beyond PHYAG, DOS PHYAG, desire and TSOGS BDAG, I have no idea. I have to check this one.

I have to check it's correct. Nick is going to have to input some more versions for me. It means the collections, but normally you want to get the two collections.

Now, I'll teach you something sexy, Sugeng. In a Sanskrit book, DAG isn't plural, it's dual. I don't know why you'd want to go past the two collections.

Maybe it means he went to the end of the two collections. Maybe we want to translate it that way. Time's up, Geshe-la.

I know let me finish this verse. YAN LAG CHU They reached the ten links. They reached the eight links.

They reached the eight divisions. They have now come to the result of the result of the path. Let's read it next time.

Let's stop here. We've got to decide which ten he's talking about. It might be one Mr. Kramer's been working on. Geshe-la, can that just be an et cetera? I want to force it into meaning the two collections. I'm not sure.

By the way, I don't believe there's any commentary to this. We can take all the books and put them in one search field. We can check if anyone mentioned this again.

I have to say it's so old, it's almost 2,000 years old and we're pretty much on our own. That's why no one's ever tried to translate.

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Would it be crazy to say that it's from Desire to the two collections?

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Let's do it later because we're going to cut into words time. Here we go. It's a game.

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