Сугэн Ши — Книга 2: Колесо жизни (первый принцип и подразделения зависимости), занятие 6

[Speaker 2]
Namla Jangcho Bardo Dakmi Khyap Suci Daki Chunyeng Gipe Sunamki Dola Penchir Sangge Duparsum Sangge Chudang Dzogki Choknamla Jangcho Bardo Dakmi Khyap Suci Daki Chunyeng Gipe Sunamki Dola Penchir Sangge Duparsum Sangge Chudang Dzogki Choknamla Jangcho Bardo Dakmi Khyap Suci Daki Chunyeng Gipe Sunamki Dola Penchir Sangge Duparsum I think all of you will enjoy this homework.

[Speaker 1]
I don't think they ever enjoy the homework.

[Speaker 2]
No, this is special and I enjoy doing it too. Where is my... here it is.

[Speaker 3]
That's a big promise, Sugen.

[Speaker 2]
It is, it is interesting. If you are not happy, you can get your money back. Money back guarantee.

[Speaker 1]
Stanley, are you at Sugen's house?

[Speaker 2]
Say again?

[Speaker 1]
Stanley's at your house, he's got the same view.

[Speaker 2]
No, his view is much better than mine. How many times due to theft did Master Vasubandhu lose the ancient palm leaves manuscript and what did he do after that? How many times?

[Speaker 1]
Three.

[Speaker 2]
Three and what did he do after that, after he lost the thing?

[Speaker 1]
He let it go.

[Speaker 2]
He let it go, he let it go and he just go without everything except his mind. Come on, where is it? Okay, here it is.

He did bring the books in his mind back. Yes.

[Speaker 1]
I think there's a diamond mining principle there.

[Speaker 2]
Oh yes, it's good. So yeah, so he brought everything in his mind and not physically because nobody will be able to steal from me anyway.

[Speaker 3]
And his karma.

[Speaker 2]
And his karma. And what is this? Lek Bam's last sock.

[Speaker 3]
Manuscript.

[Speaker 2]
Yes, manuscript. What did Master Bandhu do upon hearing the teaching of his older brother Arya Sangha? And what was his brother's reaction?

And what happened to Master Vasubandhu after that? So first of all, when he heard his brother's teaching, what did he say?

[Speaker 1]
He didn't like it.

[Speaker 2]
He didn't like it.

[Speaker 3]
He's been an artist. He wrote a poem.

[Speaker 1]
Didn't he say something like, I'm glad I didn't waste my time for 12 years meditating in the forest?

[Speaker 2]
Yeah. He was glad he didn't waste his time. Oh yeah.

Sorry, I need to redo. Okay, so there are a few parts to this question. So the first one, he put down the practitioner and the teaching by writing the poem and belittling the 12 years training.

And then what did his brother do after that? What was his brother's reaction? Nick, you were halfway just now.

[Speaker 1]
Oh, I thought that he, I thought Master Arya Sangha had already spent 12 years in the forest at that point, had he?

[Speaker 3]
Yeah.

[Speaker 1]
So what did Master Vasubandhu do?

[Speaker 2]
No, after Master Vasubandhu belittled his brother's practice, his older brother's practice, what did his, what is Arya Sangha did? What did Arya Sangha do?

[Speaker 1]
He sent two students to convince him? To recite two books.

[Speaker 3]
And in the evening, then Master Vasubandhu think, oh, this teaching, the course part of the Mahayana teaching is cool, but the result part is not convincing yet. In the morning, he's totally in.

[Speaker 2]
Slowly, step by step, step by step. His brother didn't, Arya Sangha didn't, didn't, didn't. I mean, Arya Sangha realized that this is bad for his brother, so he actually told two of his students to recite the sutra.

So he didn't criticize him, but tried to stop him by telling his two disciples to recite the two sutra to Master Vasubandhu. And upon hearing, Master Vasubandhu upon hearing the two sutras, Stanley was there. So he, at night, he was kind of convinced with the courses, but the result was not really convincing to him.

And what happened after that, Stanley?

[Speaker 1]
The next morning, I guess, and he thought, wow, the teaching of Mahayana is amazing. Perfect.

[Speaker 2]
Yes, and he realized that he made a mistake due to the fault of his tongue and he wanted to cut his tongue by using the razor blade. And the two students stopped him from doing that and asked him to check with his brother. And what happened after that?

[Speaker 3]
He went. He went to see his brother.

[Speaker 2]
He went to see the brother and he confessed his mistake and he listened one by one to the Dharma of Mahayana. Okay, and what is Chen and Chung?

[Speaker 1]
Little brother and big brother.

[Speaker 2]
Little brother and big brother, in this case, yeah.

[Speaker 1]
Kuya.

[Speaker 2]
Sudang Torang. Sudang Torang.

[Speaker 1]
Is that Japanese?

[Speaker 2]
Sudang Torang.

[Speaker 1]
Torang this morning. It's a good question, yeah. Torang this morning.

So sir is the opposite.

[Speaker 2]
It's the opposite. No, evening.

[Speaker 1]
So again, your screen is frozen. Yeah, yeah, we can't see you. That's why I thought you...

[Speaker 2]
Oh, really? I thought you... Let me do what I told Stanley before.

Can you see it now?

[Speaker 3]
Too many apps open.

[Speaker 2]
Yeah, I know. Okay, let me do some. Let me close some of them.

Yeah, too many apps open. Okay, let me do it now. It should be better now.

[Speaker 1]
Hey, Shin Chin looks great, Sudang.

[Speaker 2]
Because of the sun, I believe.

[Speaker 1]
No, she looks really good. She got younger in the virus. I don't know what happened.

[Speaker 2]
Can you all see my screen now?

[Speaker 1]
Absolutely. We can see Nirvana.

[Speaker 2]
Okay, maybe too many apps open. So I think I need to close most of them now. Okay.

[Speaker 3]
You guys got the same glasses?

[Speaker 2]
Oh, yes. Similar.

[Speaker 1]
Very similar. Wow. It's the family glasses.

Family glasses. If he loses his glasses, he will steal her glasses.

[Speaker 2]
Buy one, get one free. Buy one, get one free. Can you see my screen now?

[Speaker 3]
Wow. Oh, yeah.

[Speaker 2]
What did Master Van Do figure out to help him develop faith in his older brother?

[Speaker 1]
Oh, that's a good question. Yeah.

[Speaker 2]
What did he figure out? What did he find out?

[Speaker 3]
Oh, like...

[Speaker 2]
That he was hanging out with Maitreya.

[Speaker 3]
Right. All the time. And he asked for instructions.

[Speaker 2]
And then he requested Asanga, his brother, to show the super deity. And what happened after that? What did...

So did his brother ask the super deity? Yeah, he asked him. And what did the deity say?

[Speaker 1]
He said no.

[Speaker 2]
Next slide. Yeah. He said no because he talked bad about Mahayana.

And therefore he would not see him in that life. And what did the...

[Speaker 3]
He also said he's a social care worker. He's not an Aryan.

[Speaker 2]
So, and what else did the deity offer so that he can see him the next life?

[Speaker 3]
Buy books and do the dharani.

[Speaker 2]
Yes.

[Speaker 1]
Nice. Nice answer. Nice answer, Stanley.

[Speaker 2]
Yeah. Write lots of commentaries of Mahayana sutra and recite the dharani. And he would be able to meet the Holy One the next life.

Yay. All right. Now, last question.

Drip Pajang.

[Speaker 3]
Purify the obstacles.

[Speaker 2]
Yes. All right. All of you got it right.

[Speaker 1]
Thank you. Nice homework, Sugeng. And very nice answers, everybody.

Stanley, you're really paying attention. Yay. At least one person.

Okay, here we go. You guys see okay?

[Speaker 2]
Yes. Yes.

[Speaker 1]
Ready? Very good. All right.

Sugeng, can you increase your volume? Say again? Increase.

Could you increase your volume, please?

[Speaker 2]
Oh, I said I'm too soft. Oh, okay. Thank you.

Okay, is this better? Can you hear better now?

[Speaker 1]
I think more.

[Speaker 2]
Barely.

[Speaker 1]
More.

[Speaker 2]
Okay, what happened here? Let me see. Okay.

[Speaker 1]
Just pretend you're yelling at your wife. It's okay.

[Speaker 2]
Okay. I will just speak more loudly. Oh, yeah.

[Speaker 1]
All right. Sugeng's going to read and Tim is going to check. Okay, here we go.

[Speaker 2]
Okay. Nice. Okay.

[Speaker 1]
Yeah, okay. Then the Lopan Yignen means what, Sugeng?

[Speaker 2]
The Master Vasubandhu.

[Speaker 1]
Yeah, Acharya Vasubandhu. He got a lot of thepa.

[Speaker 2]
Lots of faith.

[Speaker 1]
In his chen.

[Speaker 2]
In his brother, older brother.

[Speaker 1]
Because he met jampa.

[Speaker 2]
Because he saw the Maitreya. Oh, he met Maitreya.

[Speaker 1]
Well, at least he got a message from Maitreya. Okay, then he said a poem. Then Vasubandhu spoke a poem.

Okay. Nai means my. Puo means chen.

Same. Puo and chen are the same thing. My elder brother is similar to a lu.

What's a lu? A dragon. Yeah, good.

My older brother is similar to a naga or a dragon. Now, you got to understand that the function of nagas in Buddhist literature, one of their functions, is to make rivers flow, to make streams go, to make oceans full of water, and to bring rain. They're connected to water.

So my older brother is like one of those water dragons. And I'm like a ja. We had a ja in the Medicine Buddha scripture just now.

Who can tell me what ja it was? A bird. We had a crow.

We had a kada. Kada, right? Is crow also jato?

Yeah, same. Kada is the old word. In fact, kada is from Sanskrit.

I'm like the ja who is sitting in the char. Charpa. My older brother is like the water dragon up in the sky who is dropping down the rain.

I'm like the bird sitting on the tree branch, waiting for some water. Waiting for some water. But even if the king of the loose sends down some rain, even if the king of the water dragon sends down the rain, it doesn't go into the terwa, means the throat, of the char.

[Speaker 2]
The throat of the bird.

[Speaker 1]
Yeah, my brother's been writing Mahayana Dharma for years. My brother's been teaching it for years. I went and sat in his class like a bird in a rain storm and nothing went down my throat.

I was a fool. I didn't drink any of it. And I should have drunk it.

It's a beautiful poem, right?

[Speaker 2]
What is dra?

[Speaker 1]
Oh, similar to. Dang dra means similar to. My older brother is like a water dragon.

I'm like a bird sitting on a branch waiting for some water. Then he sent down a rain shower and nothing went down my throat. I didn't accept any of the Mahayana Dharma.

[Speaker 2]
Drawan is throat, right?

[Speaker 1]
Yeah, drawan is an ancient, ancient word for throat. I had to look it up, actually. All right, yay.

Sugeng, who do you want to talk to you next?

[Speaker 2]
Nick? Yay, Nick. Let's go, Sugeng.

Okay, let's go.

[Speaker 1]
Nice, nice, nice. Nice pronunciation. Jay Sung Shing, he said the poem and then he drupa the ka of jampa.

He drupa the ka of jampa. He practiced Maitreya's command or advice. Yeah, he carried out the command he got from Maitreya, which was to write some commentaries and do the dharani, right?

So, ka shun means in accordance with his command. By the way, this is the ka in Kangyur and sometimes you can translate it as the word, the capital W, the word. So here it means command.

Gumbo is often used with Maitreya. Yeah, Maitreya Natha, right? The protector.

Jetsun means the holy one. By the way, it might be a sign of their relationship because we're not allowed to use our teacher's name without saying some fancy words in front of it and after it. So that kind of talks about their relationship, you see?

Okay. Then, first, so here, the verb is down here, I'm sorry. Tsam, okay?

Tsam. Past tense of tsom. What's that mean?

It means to write a book. It can also mean to start something, like start a trip or something like that. But here it means to write a book, right?

So what did he write? Well, he wrote, chur nomba dzur. The Abhidhamma?

Yeah, Abhidhamma Kosha. Dzur means kosha. Sikler Chepa means in verse, which is karika in Sanskrit, karika.

The full name of the Abhidhamma Kosha is Abhidhamma Kosha Karika. The treasure house of higher knowledge, written in verse. Karika.

Well, what did that, dzunpa, what does that book teach? And here you're going to be amazed, okay? You're going to be amazed.

What does that book teach? It teaches chung chu lam gyi rimpa.

[Speaker 2]
The path of bodhisattva?

[Speaker 1]
Lam rim. The lam rim.

[Speaker 2]
The lam rim, wow.

[Speaker 1]
Okay, so that means more popular. It's teaching the steps of the path to enlightenment that we've been doing for 10 years from Pabongka's book, you see? It's teaching those steps.

Wow, I can't believe it. Well, what does it teach first? Togmar, which of the steps does it teach first, Togmar?

Well, kye bu chung and kye bu ding. What's that, you guys?

[Speaker 2]
All in the medium.

[Speaker 1]
Yeah, the teachings for beginning level and the teachings for medium level people, okay? Mikpa means topics here. Mikpa means topics.

I'll give 50 bucks if anyone can tell me the word for topics that we just had in Stanley's book. It was a discussion of why it's 84,000 heaps of dharma.

[Speaker 3]
Call?

[Speaker 1]
Chepung. Chepung? Forget it.

Tam. Tam. Chukyi pungpo kye chik dak, chika miyang de dak ni, sukta du chik dak du du.

Tam re yin, tam re yin. That's what the verse says. All right, so here it means topic.

Literally, mikpa means meditation topic because it's what you see in your mind when you close your eyes. Mikpa, okay? Then he went on also to cover Khyapa Chenpo.

[Speaker 2]
For the higher way?

[Speaker 1]
Yeah, the highest level students. Also, the ones they have to practice, the topics they have to practice. Now, what topic in the Abhidharma Kosha can be considered a lam rim teaching for people of lowest, medium, and highest capacity?

Or Arya truce? Yay! Who said that?

Tim. That's a hundred dollar answer, Jingmei.

[Speaker 3]
Yeah, but it's written right there. I mean, I'll take it.

[Speaker 1]
I know, but it's in Tibetan and you read it. Yay! Okay, yeah, yeah, yeah.

Ne tsul shik tu dun. Ne tsul means the way that the four truths works. He taught it, shik tu means in great detail, okay?

So it's very interesting. This author is saying that... By who is the author of this biography?

I think it's Yongtsen Yeshe Gyeltsen. And he's saying, look, the Abhidharma Kosha is itself a lam rim because it treats the four Arya truths. And he's implying that the whole lam rim is covered in the four truths.

Okay, that's pretty amazing. I never heard anyone call the Abhidharma Kosha a lam rim. Yay!

Okay, so he wrote the commentary that way. He wrote the Abhidharma Kosha that way. Sam, he wrote it.

This spelling of GYES means past tense born, right? GYES, S-K-Y-E-S, SA, DKA' THUG RGA' YOD DU BSKYED DANG, GYES SA, GYES means born, but 1% of the time it means a gift. And don't ask me why.

I don't know why. Maybe it's something to do with Dharma or something. Okay, so he sent his new book to Dunsung.

Now, let's see if Sugeng remembers what he translated last term. This guy is hanging out in Kashmir. I'll give you a clue.

[Speaker 3]
His teacher, his teacher who taught him.

[Speaker 2]
Yes, Sangha Bhadra.

[Speaker 1]
Yes, Sangha Bhadra. Sangha Bhadra. By the way, who is very, very famous.

His work on the Abhidharma is unbelievable, huge, and beautiful. There's a question of whether he really accepted his students' work. So he sent the book along with a GYES.

Probably it was a big bag of yo-chaos, I think. Something his teacher would like. Probably it was a bribe that Sangha Bhadra would like the book.

Can anybody tell me, Ting? You know it from Lop Ting? A letter.

Yeah, he sent a letter with the book and with a gift. We don't know what the gift was to his teacher back in Kashmir. All right, here we go.

Who's checking you, Sugeng?

[Speaker 2]
Tim. Yay, Tim.

[Speaker 1]
Okay, nice. KUL MA RDZAS. DE LO MA means the students of Sangha Bhadra, when the book arrived.

They saw all these LODs and PHRAG. In the Abhidharma, the word LOD at the end of a verse means? They say.

That's what they say. PHRAG means people say. They say LOD.

People say PHRAG. He's got this added to many of the verses. Then they saw this kind of letters and they said, he's a sursa to our dupta, sedanta.

Okul means us guys. Okul means us guys. He's a sursa to our dupta.

He's criticizing our dupta. What is his dupta? What is their dupta?

[Speaker 2]
Abhidharma.

[Speaker 1]
Vaibhashika. Abhidharma. Yeah, Vaibhashika.

He's criticizing the Vaibhashikas. They said, GZHAN MED PA DANG, KHO STEN GYI RTZOM PA LA BSKYED PAS, TSIG RGYEN YIN GSUNG ZHING KHO means he. STEN GYI RTZOM PA LA to writing books, writing classical books.

He's a BSKYED PA. He's a master. TSIG RGYEN YIN GSUNG But it kind of made it more beautiful.

GZIG YEN means a word beautifier, YIN GZUNG ZHING. Now, who said GZUNG? They said that about, the lower school people said that about Master Vasubandhu.

Okay, I'm just guessing, okay? This is detective work, okay? Look, it would take about a year for Vasubandhu to walk back to Kashmir and explain why he put, they say, in the book, okay?

So I'm thinking it's not Vasubandhu. I also think ZHUNG is usually high honorific. So who would be speaking honorifically in Kashmir to those guys who said, hey, it looks like he's criticizing us?

[Speaker 3]
A teacher.

[Speaker 1]
Yeah, a teacher, Sangha Bhadra. I think it's Sangha Bhadra, okay? I think Sangha Bhadra was trying to defuse the situation.

And he said, oh, no, no, he's a great writer. He's just embellishing the book, you know? It's just an embellishment.

See, it's just to make it pretty, okay? He's trying to calm his students down. I think so, okay?

And GZHIN TU GNYIS GNYIS GNYIS is a high honorific, to be pleased, to be pleased. It's not DGA'A, it's GNYIS. I think it refers to Sangha Bhadra.

And he said, I like it. I think it's awesome, okay, GZHIN TU GNYIS, okay? Then he must have written a letter back to Vasubandhu and say, hey, could you do it round after that?

Could you write an auto-commentary, please? Yeah, could you write us an auto-commentary? You know, the Abhidharmakosha is in verses.

It's a little hard to read. And he said, hey, could you just write a commentary to it? And he did, okay?

And it's huge, okay? And it's in the tenure, okay? And KHUL MA means he encouraged him, or he exhorted him.

Yeah, hey, hey, please write a commentary, okay? Now, somebody tell me why this DZOD is tricky. Because it can mean kosha, and it can also be the imperative for DZAD.

Which one is it here? It's the imperative for DZAD here. Good, good.

Perfect answer by word. But I gave you so much money today, I'm thinking not to give you... You earned some more money, but I've been giving away a lot today.

I hope you don't mind. No worries. So this DZOD doesn't mean kosha.

This DZOD is the verb to do, honorific, imperative. Hey, why don't you write a commentary, okay? Why don't you make a commentary, okay?

What are the 12 Deeds of the Buddha called?

[Speaker 2]
12 what?

[Speaker 1]
DE PHYI NI Nice. Who was that, Nick? I'm so lucky I stopped giving out money about two minutes ago.

But anyway, here's the same word, but not in the imperative. It means the Holy Deeds, okay? The Holy Deeds, the 12 Holy Deeds of the Buddha, okay?

And there's the word DZOD, it's related to DZAD. This DZAD means Holy Deeds, okay? Why don't you honorifically write a commentary to this thing?

Okay, got it?

[Speaker 2]
Yes.

[Speaker 1]
Yay, what's this say?

[Speaker 2]
Yay.

[Speaker 1]
Wow. I'm going to stop the biography classes there for this term, but we still have half an hour, so we're going to go to your text, okay? So don't worry.

Here we go. All right. So I'm just giving you a little biography each term.

I don't want you to spend all your time on the biography, okay? Because you have a lot of work to do on the text, okay? All right, here we go to the text.

[Speaker 2]
Biography was fun.

[Speaker 1]
It was fun. I think it's a nice change of pace, you know? It is.

Okay, here's the commentary. All right. How far did we get?

We stopped there. Is that the last thing? I think that's the last thing we did.

Oh no, here we did. Okay, we start here. By the way, here's a note from Geshe Michael to Geshe Michael.

Talk about how the only way we can translate this text is by many decades of training and to have an instinct about what he's trying to say, because there's no help. We have no help. There's no commentary.

There's nothing in the Tengyur, you know? There's no Sanskrit, you know? It's like somebody sent us to kill an elephant with our bare hands.

We're just going to have to use, we're going to have to use our, you know what's the main thing we're going to have to rely on is anticipatory translation. We're going to have to guess what he should be saying next. And you know the good news again?

Nobody can criticize you, because nobody else knows what it means either in the whole world. So, you know, I figure 50 years is about the best you can do as far as training, right? So let's try.

We're going to try. It's a little bit presumptuous to try to translate this book, but I figure if we don't do it, nobody else is going to do it, okay? So let's just, and when they criticize your book in the scholarly reviews, you can tell them to, you can tell them to go to the NGAN songs or the NYEL ones, okay?

Understood? All right. So let me just review where we are.

Somebody bowed down. I put the sutra in here for you guys, okay? Here's the Sanskrit name of the sutra.

pratityasamutpada di chakvibhanga nirdeyana ma sutra Okay. Here's the Tibetan, the sutra which presents the first principle of dependent origination and the divisions, okay? What's the first principle?

We had it in Adam's text. di chung mi na di chung What's that mean?

[Speaker 2]
The cause and effect?

[Speaker 1]
If this happens, that's going to happen, okay? That's called adi, okay? That's called adi, which means the first, okay?

Like, what's the first adi? There's a famous Hindu deity that starts with adi. Anyway, it means the first, okay?

It means the primeval, okay? Now, what's interesting is, you guys, can you guess what Tibetan word is used for adi 99.9999% of the time? la sokpa Yeah, la sokpa meaning beginning with.

So the Tibetan, the Tibetan et cetera, the Tibetan et cetera comes from a Sanskrit word that means beginning with, okay? And that's what it means in the title of this sutra. It doesn't mean et cetera.

It means beginning, along with the beginning, the very first principle. If this happens, that's going to happen, okay? Then we get into the yewas.

Then we get into the divisions, okay? Which is vibhanga, and we had it in already in the name of a sutra.

[Speaker 2]
Karma vibhanga.

[Speaker 1]
Karma vibhanga, sorry, our friend's text, okay? All right? So, there it is.

We're going to have the adi, which is the first principle of dependence. And then we're going to get the 12 vibhangas, okay? And nirdeshan means that's what I'm going to teach you in this sutra.

That's the name of the sutra, okay? Here's the Tibetan, the sutra on the first principle of dependent origination, dambo, okay? And the sutra which explains the divisions, okay?

Okay, all right. Now, kway jel sum la chak sel la. I bow down to the Three Jewels.

This has got to be the translators from Sanskrit to Tibetan. They're just helping you out. Di kye dak gi dupa du chi na.

What's that mean?

[Speaker 2]
Once I heard it was taught once by the Buddha.

[Speaker 1]
Now, where did the Buddha teach this sutra? In the Gelchek itself.

[Speaker 2]
Sravasti.

[Speaker 1]
Yeah, Sravasti, which means famous city, Nyenye, in the garden of Jetavana. In the Jetavana. In the Jetavana.

In the vana, which means garden, of Jeta, which is that powerful businessman or whatever. Okay, prince, politician, okay? And it, okay, for 20 bucks, Sugeng, the garden was also named after Gunmei Seijin.

Give me the Sanskrit. For 20 bucks, you can take... Anathapindada.

Yeah, nice. Anathapindada means protector, gun. Mei means, ah, no.

Se means pinda. And jin means da, okay? So his name is the guy who gives food to the poor people who have nobody else to help them.

Okay, and that was his, Gungorawa means that was his garden, okay? Okay, then the Buddha said to the monks, We covered this already. I'm just re-doing.

He said to the monks, Hey monks, I'm going to teach you the first principle of dependent origination and then I'm going to teach you the divisions. You should listen carefully and you should memorize it. And if you do make this deal to avoid the three problems of the pot, then I will teach it to you.

It's the same deal that he made in Diamond Cutter Sutra. If you listen well, I'll teach you. If you listen lousy, I will stop.

People say, why did they memorize? Well, they were forced to. Now he says, here's his opening line.

What is the first principle of dependent origination? The Buddha is asking a rhetorical question. What is the first principle of dependent origination?

I'll tell you what it is. Okay, here's the new stuff.

[Speaker 2]
di ta te di ta te, di yun na, di jung, di kye pe, di kye wa te Yeah, you were at Adam's class, so you definitely remember what this says. If this is there, then the jung, the result will be there?

[Speaker 1]
Literally it says, if this happens, that's going to happen. And if this starts, then this is going to start. If it was me, I would have said di yun na, de jung.

Di kye pe, de kye. I would have said, if this happens, that happens. If this starts, that starts.

But the Buddha, you know, he said, if this happens, this is going to happen. If this starts, this starts. But he means this and that.

So, if you want, I can correct all those in my spare time. Just kidding. Very kidding.

Very kidding. All right, here's a long one, but it's easy for us again. Here's the next thing I'm going to say.

[Speaker 2]
Di ta te, marik pe, kye ngi du che. Nick is checking. Nick is checking.

Nick is checking. du che kye ngi nam par shepa, nam par shepa kye ngi ming tang, suk ming tang, suk kye kye ngi kye che duk, kye che duk kye kye ngi rekpa, rekpe kye ngi tsorwa, tsorway kye ngi shepa, shepa kye ngi lenpa. shepa kye ngi lenpa, lenpa kye ngi shepa, shepa kye ngi kyewa, kyeway kye ngi ga shi tang, nyang ngen tang, me kak dunpa tang, duk ngelwa tang, yi mi dewa tang, dukpa namjung par gyuro.

[Speaker 1]
By the way, Sugeng, this is the mother teaching of the twelve links. This is the most ancient mother, mother, mother, grandmother teaching of the twelve links. This is it.

This is the moment when the Buddha first taught the twelve links. Later, to a lady in Sri Lanka, because she was living far away, and for a king who another king wanted to give a gift to, he did what to communicate the twelve to someone far away?

[Speaker 3]
He painted a painting.

[Speaker 1]
Yeah, he painted the painting. That's how the painting happened. But in the beginning, he just told people the twelve links.

There was no painting. The first time he taught it, there was no painting. Later, he wanted to send it as a gift to people living far away.

So he made the painting. There's three stories of how he made the painting. We should add it to your book.

We should add those three stories. One is the lady called Pearl. The princess called Pearl.

One is the story of Udayana. One is the story of how he sent two of his disciples to the hell realms so that they could paint it when they got back. Then that one should be put in the front of all temples.

Those are the three stories I know of. What is this again?

[Speaker 2]
Which one?

[Speaker 1]
This whole paragraph. What's going on?

[Speaker 2]
The misunderstanding is the cause of the fresh karma. Keep going. The fresh karma is the cause of the mind.

The awareness is the cause of the name and form. The name and form is the cause of the six forces of sense. The six forces of sense is the cause of the touch.

The touch is the cause of the feeling. The feeling is the cause of the initial desire. Initial desire is the advance desire of the taking.

Advance desire is the cause of the birth. The birth is the cause of...

[Speaker 1]
Sipa here means the ripe karma.

[Speaker 2]
The ripe karma is the cause of the birth. The birth is the cause of the old and dying. And death.

[Speaker 1]
And along with it, nyengen... Shoka. Shoka.

It's the shoka in Ashoka.

[Speaker 2]
Sadness.

[Speaker 1]
Grief. Grief. Mengak dunpa means to cry out loud in pain.

It's crying out loud in pain. Dungyel.

[Speaker 2]
Dungyel is the suffering.

[Speaker 1]
I mi dewa.

[Speaker 2]
I mi dewa, the bad mind, bad thinking.

[Speaker 1]
It's not mi gyewa. It's mi dewa.

[Speaker 2]
Mi dewa. Dewa.

[Speaker 1]
Unhappiness.

[Speaker 2]
Unhappy mind.

[Speaker 1]
Drukpa means... Drukpa means confusion, discord, trouble. Especially in a country, for example.

Like we had it in America last month. That was called drukpa. Just a lot of confusion and struggling against each other and stuff like that.

So drukpa... By the way, akshobya is sometimes called mitrukpa. No trouble.

Or like that. All right. Here we go.

And that's how this whole... Now, here's another pungpo for Stanley to explain in his text.

[Speaker 3]
HIP Like power of things.

[Speaker 1]
Of what here? Suffering.

[Speaker 3]
HIP of suffering.

[Speaker 1]
This life... What he's saying is, this life is nothing but a big mountain of pain. Here it's like mountain.

Pashik means just that. Nothing else. 100% crap.

Pile of crap. That's it. This life is 100% pile of crap.

And that's how it happens. That's how it happens. Those 12 links.

That's how it happens. And... I have just taught you the first principle of dependence.

Actually, the first principle is back here where he said, if this happens, that happens. If this starts, that starts. These 12 are the divisions.

All right. Now, the reason I put that much of the sutra here is because it appears in Vasubandhu's commentary now. And I made the words bold.

I bolded the words of the sutra. And I have to warn you ahead of time. Sometimes Vasubandhu goes off in a long discussion and then he starts again at the beginning of the sutra.

So you're going to see it bolded a couple of times. Here we go. We're actually starting the commentary.

This is it, Sugeng. 20 years of suffering ahead. Just a pile of trouble.

Bring it on. Okay. Who's checking you?

Stanley.

[Speaker 3]
Okay. More trouble.

[Speaker 2]
Let's suffer together. Okay. Okay.

[Speaker 1]
Good. Now, de means pitaka. Okay?

De means a basket. There's three baskets. What are they?

Sutra, Vinaya, Navidhamma. But sometimes dode just means a sutra. Sometimes dode just means a sutra.

So here it means a sutra. So dode kankshe na. What's a sutra?

What's a sutra? What are we going to call this sutra? Here you go.

Hey, monks. I'm going to teach you the sutra on the first principle and on the divisions of dependence. So you can consider that the name.

It's the sutra that the Buddha taught when he said, I'm going to teach you the twelve links and the first principles of dependence. By the way, anybody can tell me why he added this instrumental? By teaching.

By teaching. Why didn't he stop at teaching?

[Speaker 2]
Because it was started as what is this? So this...

[Speaker 1]
By the way, the key, which now you're going to have to add it to the translation, it means and so therefore. And so therefore. And he doesn't give you the second half.

I'm going to teach you a sutra about the first principles of dependence and the divisions and therefore dot dot dot. And that's the sutra we're dealing with. That's the sutra we're dealing with.

We're dealing with the sutra that Lord Buddha said, hey monks, I'm going to teach you about dependence origination. I'm going to teach you the first principles. I'm going to teach you the divisions.

And then I want you to dot dot dot. And somehow Vasubandhu thought it was important to add that key. And so we should add the key.

[Speaker 2]
There might be more than the sutra at the end, I hope.

[Speaker 1]
By the way, I think he's adding it for us, meaning I'm teaching you, Vasubandhu, I'm teaching you this commentary, but I want something from you. I'll tell you later. Okay.

What does he want? You should listen without the... You should listen without the...

Three problems and a pot. Yeah, the three problems and a pot. I think he's trying to set us up for that.

I think Vasubandhu is trying to set us up for that. Okay. Next sentence.

Nick is checking your pronunciation. Yay! How much time we got, Nick?

One minute.

[Speaker 2]
Let's go!

[Speaker 1]
You guys can translate that. Why are we teaching this, someone might ask. Yeah, why do you want to teach that?

Okay. Why do you want to teach that, Lord Buddha? That is time, Khenchenla.

[Speaker 3]
We're at time.

[Speaker 1]
Vasubandhu is saying, does somebody want to know why he taught it? Does anybody want to know why he taught it? Okay.

We got to read the next sentence, Nick. I'm sorry. Quickly, Sugeng.

[Speaker 2]
Yeah.

[Speaker 1]
Why does Buddha teach? Because that dependence, both the first principle and the twelve divisions, creates all the trouble of our life. This huge pile of trouble in our life.

That's why Buddha taught it. Because if we understand it, we can stop the trouble. Yay!

Okay, cool, you guys?

[Speaker 3]
Yes.

[Speaker 1]
Thank you. Give me some Japanese food.

[Speaker 2]
Okay.

[Speaker 1]
By the way, Sugeng, let me say one more thing. If we go back to the sutra, in the bold print, when he gets to name and form, he divides it. He has a comma here.

And he has another comma here. That's just an ancient custom. You can ignore it.

Mentally, you can ignore it. Don't get confused by that. It's ming dang sung.

All right.

[Speaker 2]
Okay, thank you. We're back at 6.05. Oh, hi Amelie.