Сугэн Ши — Книга 2: Колесо жизни (первый принцип и подразделения зависимости), занятие 9

[Speaker 1]
Much previously. So what is the first type of dependence discussing the text, and what are the examples provided. Anybody remember What is the first type of dependence.

All basically, let me refresh everybody's mind. So, suddenly, I'm sorry. No, I'm sorry.

Yes.

[Speaker 2]
In succession.

[Speaker 1]
Yes. So again, what is it in what succession. Succession over time.

Session. Time dependence progress progression. So it means that one thing comes from a certain cost from.

Yeah, so dependence occurs from the basic right and what are the examples given. If anybody remember.

[Speaker 2]
Three.

[Speaker 1]
Yes, what's the name. Three. Yeah, yeah.

No, no, no, no. Not the three.

[Speaker 2]
Second, and flower. I don't know. You're talking about, like, first you kill the guy and then you look for the weapon or something or...

[Speaker 1]
Yeah, kill the guy to get the precious metal and... To get the, yeah.

[Speaker 3]
Or the clouds come together and then the rain falls.

[Speaker 1]
Yes, yes. That is... Oh, right.

Yeah. So, yeah. Killing the metalsmith before stealing the precious metal, fire occurs after firework and rain falls after the clouds gather together.

And what is the... Karasepa. Karasepa.

Kill the blacksmith. Sorry? What is that?

Kill the blacksmith. No, I only heard blacksmith. What is the first one?

Kill the blacksmith. Yeah, yes. The blacksmith, yeah.

Okay.

[Speaker 3]
Sounds like a movie scene.

[Speaker 1]
Yeah. What is the second type of dependence and what is the example provided? Mutual.

Two direction, two-way dependence. Simultaneous. Ah, yeah.

Simultaneous. Simultaneous.

[Speaker 2]
It's the mountain medicine plant and the mountain. And the snow mountain.

[Speaker 1]
That's right. That's right. That's right.

Yeah, you got it. Snow Mountain causes the medicinal plants to grow, and also...

[Speaker 2]
You're getting your screen froze again. I'm sorry.

[Speaker 1]
Oh, oh, oh, sorry. I'm sorry. I mean, I don't know.

Let me redo.

[Speaker 3]
Maybe your cold affected it.

[Speaker 1]
No, too many apps open. So, okay, let me reshare, and it should be good now. Okay, you should be able to see it now.

Yes. What is Kangri? Sunny, remember?

[Speaker 2]
Well, we cannot see on screen yet.

[Speaker 1]
Oh, you still cannot see?

[Speaker 2]
How do you spell it?

[Speaker 1]
Kangri means snow mountain, doesn't it? Yes, you're right. Okay, let me delete some of the apps first.

[Speaker 2]
Snow Mountain.

[Speaker 1]
Okay, and I've closed almost everything, but okay, let me share again. Okay, what kind of dependence did Vasubandhu say that Buddha was referring to, and why is that so?

[Speaker 2]
The second one. The second one. Which is?

The spontaneous one. And Buddha said, I will tell you later, next.

[Speaker 1]
It's not Buddha, it's Master Vasubandhu.

[Speaker 2]
Oh, okay.

[Speaker 1]
I'll tell you later. What does it mean?

[Speaker 3]
We'll figure this out.

[Speaker 1]
Yes, we'll figure it out later. Thank you. That's all the homework.

Thank you very much. Geshe-la, please take the plane.

[Speaker 2]
Yes, again.

[Speaker 1]
Geshe-la, you are muted. Hi. Okay.

Here we go. Oh, yeah. We need to do the mandala first.

Okay. Okay. Okay.

Yes, again. Alright, here we go. By the way, I have a problem with this commentary.

And we'll have to figure it out later, you and me Sugeng, because it's not clear where to insert the sutra. He kind of jumps around. So we'll have to figure that out after we learn it.

So you might see I have inserted the sutra here twice, because he jumps around. But later we'll clean it up. So we finished.

Yeah, before we start, or rather I thought we want to talk about this Lung Ma Ten for the Marikpa. For the Marikpa. Are you sure?

I'm curious. Okay, I did not... Yeah, I didn't prepare for that, but I can go there.

Let's go look, okay? Okay. I don't know, shall we wait or...

I don't know. Let's try, why not.

[Speaker 3]
I found it, you know, my computer was really bad yesterday. Look for square bracket three, square bracket, Rikpa Dang.

[Speaker 1]
Okay.

[Speaker 3]
And that's within a whole section that's talking about this issue.

[Speaker 1]
Okay.

[Speaker 3]
Yeah. So it starts a little bit above the numbered sections and continues on. But this is the one in particular about Nichal.

[Speaker 1]
So gang, let me find you a good reference, okay? In this book, okay? Okay, don't worry.

I'll find you, I promise, okay? I'll find you. Because usually if I look at 20 references, I can find the exact one, you know?

It takes like a half hour, 45 minutes, okay? Thank you. Okay, here we go.

Okay. Please, who's checking? Stanley wants to check, he told me.

Let's read these three lines, okay? One, two, three. Ah, okay.

One, two, three, okay. Keep going. Next.

Perfect. Good. Yay.

So the bolded text is from the sutra, right? By the way, the sutra is tiny. The sutra is I think one page.

So we're not going to have, it's not going to be like mixed text or something. When they say, okay, here's the root text. Okay, it's here.

Here's the sutra. Then the Buddha said to the monks, oh monks, I will teach to you, to you, okay? Khenla, to you.

So his master Bandhu wants to make a commentary on to you.

[Speaker 2]
Okay.

[Speaker 1]
By the way, like most commentaries, it starts out very careful and later it gets, you know, he starts to talk about all kinds of things. But in the beginning, he's making a normal commentary. Okay.

By the way, I read this sutra a few years ago. This commentary a few years ago. I forgot why I was teaching dependent origination.

And I just went crazy about it. And I thought, I did a half translation. I did just some notes.

So I thought for you, I will leave the notes, okay? So I have lots of notes here. I was making notes to myself.

I didn't think anyone would ever see it. So I could erase them, but I thought maybe they help you. And maybe some of them are wrong.

Okay. Khenla Shejwani, what does it mean to you? I will teach to you.

Khenchakla. Khenchakla. What's the difference?

That chak is his commentary. That's Vasubandhu's commentary. What's chak mean?

All you guys. Yeah, it makes it plural. It makes it plural.

It makes it plural. So when the Buddha says to you, he means to you guys. Okay?

To you guys. Okay? And then something very important.

And Dr. Campbell, is he here? Nope. In Sanskrit, there's a dative case.

Dative case. Okay. Dative.

And locative. Okay. And accusative.

Dative, locative, and accusative. Dative means to give something to somebody. Da, right?

To give. It means to give something to somebody. Locative means in Singapore.

In Singapore. That's called location. And then accusative means I taught, I gave the teaching.

I taught the teaching. It's the object of the verb. Now, in Sanskrit, those all have different endings.

But in Tibetan, they don't. Okay? So when a Sanskrit author is explaining grammar, it comes out a little bit strange in Tibetan.

So he says, when I say to you, I mean to you guys. But when I say to, I don't mean like accusative tense. I mean dative tense.

How did I get this red line?

[Speaker 2]
I was wondering.

[Speaker 1]
I didn't put it there. You can probably just hit command Z and get rid of it. Let's try.

No, I'm not using that. Well, accidentally. Wow.

I think those yakshas are having fun. I don't know what it is. Okay, we'll figure it out later.

Okay. I don't know. Can I erase it?

I don't know. I'll try again. No.

Or maybe undo your share.

[Speaker 3]
Can you select it?

[Speaker 1]
No, undo the share and then share again. I'll try, okay? Stop share.

Yes, and then share again. Let's go see what it looks like. Oh, it's gone.

Yeah. All right. Dr. Campbell. I don't know where it came from.

[Speaker 3]
Right there.

[Speaker 1]
Oh, okay, Dr. Campbell. That's too late.

[Speaker 2]
Too late.

[Speaker 1]
Anyway, when he says to you, he means for your sake, for your benefit. Okay? So the two, kṣetra-la, to you guys, it's really this kind of dative case that means for your benefit.

Kṣetra, for you. So, what he's saying in Sanskrit is, when the Buddha says, I'm going to teach to you, he doesn't mean at you. He means for your benefit, to help you.

Okay? For you. Not to you, for you.

Okay? That's all. It's a Sanskrit thing.

Dhunda. Kṣetra-la. Okay?

To you means to you all, means for your sakes. Okay? All right.

Please read it. Oh, we finished this one, right? Geylang Duk.

Now, he says, O monks, right? Yes. O monks.

And then he calls them. So, pa means to call somebody. Why?

What's the famous poet that we all know?

[Speaker 2]
Forget it. Tibet.

[Speaker 1]
Yeah, Tibet. Okay? And there's some story in English, I don't know if it's true, but it was like, to bud, and then people heard Tibet.

Okay? The English word for Tibet is supposed to came this way, by the Jesuit monks misunderstood it or something like that. Okay?

What is the Ti? I don't know. I don't know.

But it, how do you explain bud, you guys remember? How do the Tibetans explain the name of their country?

[Speaker 2]
Calling distance of India.

[Speaker 1]
Yeah, you can call, you can stand on the Indian border and call to somebody on the other side. And you're actually, it's an international call. All right.

Okay. Sam Shendusowa, this is funny. Sam Shendusowa means they got distracted.

Those monks, a lot of the monks in the audience, before the Buddha came to teach, they were probably talking about Trump or something. And, Dengun Djawetir. He's trying to bring them to the, to the, he's trying to get them to come to the present place and time.

Munda. Munda. Okay, Munda.

So this Munda means he's trying to get them to come back to this place and time. He's trying to get their attention. Hey, you guys, I want to teach them.

Okay. Hey, hey guys. Okay.

Got it? All right. Now somebody's going to translate this for me.

Chi chir gelong nam kona. Chi chir gelong nam kona. Why is he just talking to the monks?

Yeah. Why is he just talking to the monks? Chi chir gelong nam kona la, only to the monks, yin ki.

Why not to the core shin?

[Speaker 2]
The other people there.

[Speaker 1]
Yeah, there's other people there. There's lots of people sitting around. Why does he say, you know, monks are maybe 10% of the audience.

Why does he say, oh, monks, you know? Why didn't he say, hey, everybody. Okay.

Here's the answer.

[Speaker 3]
He's moving off and everyone else is paying attention.

[Speaker 1]
All right, here we go. So again, please read. John, do you want to, John, you want to check in?

chok yin pey chir thang, chok wang yin pey chir thang, nye wang yin pey chir thang, tak dun duk pa yin pey chir thang, dzin duk pa thang den pey chir ro. Yeah, so this is one of those cases where I was translating it for myself and it's almost a complete translation, but don't trust it, okay? I was just having fun.

I didn't think anyone would ever read it, but it's a lot of work for me to erase it. So chok yin pey chir, they are the highest beings present because they're ordained, okay? They are the main people present.

Maybe they were the most numbers in the audience, okay? They are nye wang, they're always close to the Buddha, okay? Tak dun duk pa means they're always around him, okay?

Duk pa here means to sit or to stay, okay? And they have the best dzin duk pa. They can retain what he teaches.

They have the ability, duk pa, to actually memorize what he teaches while he's teaching, okay? Yay! By the way, this commentary starts out deceptively simple and then it quickly goes into the deep end of the mind-only school and you can't understand what he's talking about.

So you are having a vacation right now. I'm just warning you. Okay.

Will Word's text help me? I hope so. I think it will help you.

After all, Master Basubanda wrote the root text, the 30 verses, so it's pretty good.

[Speaker 3]
All right.

[Speaker 1]
Who's going to check you? I saw some new people. Yep, Stan, you ready?

Okay. DER CHOM LDAN DE'I GYI DGE SLONG RNAM LA KHA TSAL PA ZHES BYA BA NI TSUN PA DRA CHEN ZIN DBANG AS SANG PO LA'O Yeah. I forgot what I found out about this.

Okay. DER CHOM LDAN DE'I GYI DGE SLONG RNAM LA KHA TSAL PA Then the root text, the Sutra says, the Buddha bespoke to the monks. When it says that, they're mainly talking about TSUN PA DRA CHEN ZIN SANG PO.

Okay. TSUN PA DRA CHEN ZIN SANG PO. And DRA CHEN ZIN is RAHULA.

The word means, the Sanskrit is RAHULA, which is the son of the Buddha. Okay. What happened to that son?

Where did he come from?

[Speaker 2]
From his wife. From his wife, yeah.

[Speaker 1]
Yeah, before, before...

[Speaker 2]
The renunciation.

[Speaker 1]
Yeah, before Buddha ran away. Okay. And you know, Buddha...

Nowadays, the judge would catch him and put him in the jail and make him pay alimony for the charge. He didn't, he just ran away. So DRA CHEN ZIN means, RAHULA means eclipse, kind of an eclipse.

Okay. Now, this says TSUN PA, which means he was a monk by this time. And it also says SANG PO, which is pure one.

Okay. And you can see this expression, pure RAHULA, in a few places, like this tantra here. Okay.

And he is called SHUN NU, which means young one. And I take it to mean, I take it to mean that this is an alternate name of the Buddha's son. Okay.

RAHULA. Bhadra. Okay, RAHULA Bhadra.

Okay. So when they say, he was teaching the monks, what it means is, he was mainly addressing his own son, who by that time was a monk. Okay.

Cool? And here's the backup stuff. So your notes here basically, just now you were saying RAHULA Bhadra could be the son also.

Is that right? Or different? Yeah, I think it is the son.

Because elsewhere, he is called the SHUN NU, or the young, the youth of, and I think it means of the Buddha. So I think this RAHULA is his son. Okay.

And I believe he's giving this teaching especially for his son. Because Vasubandhu says, when it says he addressed the monks, what it means is, he was addressing his son among the monks. Okay.

Sitting with the monks. Okay. Now, please continue this.

Oh, wait a minute. Let's do just this line. This is very short.

What, Gibson, you want to continue? Okay. They're trying to explain why it says ADI.

Right? Why it says the original dependent origination. Pratityasamutpada ADI.

Okay. Why are they talking about the first dependent origination? Okay.

What's that mean? BRTEN PA STE means, you see this wording here, NAM PAR BYED PA BA NAM PAR BYED PA BA What's that mean? What's that mean, you guys?

NAM PAR BYED PA BA Explainer.

[Speaker 2]
Good.

[Speaker 1]
And this is the comparative tense. Them. Okay.

NGA BA. What's NGA BA mean? It's before.

Okay. So it means, before the current speaker. Right?

Before the speaker. Okay. And it may be an implication that it was taught on other planets.

I don't know. But, it means a teaching on dependence which predates this Buddha. DE GONG NAS ZHIG LTAR BRTEN CING BRGYEL BAR CHUNG MA GDOD PA'I CHUNG RO And what it means is, the word DANG PO, first, is meant to, is meant to describe that there is a teaching on dependent origination which is like SHI.

Foundational. Yeah, so ADI, original means foundational. Foundational.

Okay. Original means foundational. Like, I just finished the 12, you know, levels of DCI, and then after that I decided to call them the foundation levels.

And then now I'm going to teach 12 advanced levels. Okay. So, foundation, this is the foundation presentation of dependence.

So, ADI, first means foundation, or the one that was there before this Buddha was teaching. Okay. All right.

Don't forget he promises to teach the first principle of dependence, and then he promises to teach the divisions. And here's the divisions. Okay.

Let's go again. Okay. They lock you.

Yeah, they lock. Yeah. Nice.

Okay. Now the root, the Sutra says, I'm going to teach you the original presentation. Oops.

And then I'm going to teach you the divisions. Okay. So what does Buddha mean when he says divisions?

You know, you and me, I think I understand it to mean the 12 links, right? But, when you say I'm going to teach you the details, it means I'm going to give you, my instruction is going to be more purposeful. Okay.

I'm not just mentioning the rules of dependence. I'm not just mentioning the principle of dependence. When I say I'm going to give you divisions, it means I'm going to give you a teaching on dependence.

Okay. NGES PAR BYED PA I'm going to give you a, I'm going to give you a detailed teaching on dependence. Okay.

When you say NGES PAR BYED PA, Vasubandhu says, when I say definite explanation or purposeful explanation, what I mean to indicate is describe or teach to you in detail. Okay. Then, then you will get the tempe dun, de lak tu kom du chö.

Okay. Tempe dun means the meaning of my teaching. You guys, de lak tu, what's it mean, you guys?

Do you know? De lak tu. De lak tu.

Happily?

[Speaker 2]
Like happily?

[Speaker 1]
Nah, it's an idiom that means easily. Easily. Okay.

De lak tu. Yeah, de lak tu. You got to learn it.

It's even used nowadays in colloquial Tibetan. De lak tu. Easily.

Kom du chöpa means you will grasp.

[Speaker 2]
You will understand, yeah.

[Speaker 1]
Yeah, you will get it. Okay. Chawa chö.

So if I teach you the divisions or the details, you will, it's because I want you to easily understand what dependence means. Okay. And also when I say ngepa chepa, when I say, you know, a purposeful explanation or a clear explanation, it means you're going to be able to dzinpa, grasp this subject.

Sek chung lu. Chung lu. A little hassle.

The minor points, like everything? A little hassle. Yeah.

Sek means hassle. This spelling is Sek. Sek chung lu means it's going to be less hassle for you.

If I just try to teach you from the original principles, it's going to be more difficult. If I give you the twelve links and talk about them, then you're going to get the whole thing Sek chung lu, without too much trouble. Yay!

But it's not true, is it? Okay. But a good promise from the start.

[Speaker 3]
Okay.

[Speaker 1]
Go ahead and read. Come on, I need somebody to check you. How about...

Who's Jewel? Jewel? Yeah.

Who? Yes, I'm here. Okay, check him.

Just yell at him. Every third word, tell him wrong. Good.

Drelpa dang do tabu yinpe chen. The drelpa means the number of yelwas. The do means the...

Dangpo. The sutra, or dangpo? Dangpo.

Okay. The teaching on the details of the links is like a commentary. And the statement that, if this happens, that will happen, is like the sutra.

Or you can say, it's like a general description, and then some more detail on the general description. Okay, cool? Cool.

Let's keep going. Jewel, keep checking him. Yay!

Hmm. That's why this is a good explanation, okay? Because it is both a do and a drelpa.

Okay, and this do means what? For $20. Should we check?

Nope. It's the crux? No, it's the thing that holds everything up?

That's a good guess, but you're wrong. Yay! Main explanation?

Come on, you guys. Dor duna, dor duna.

[Speaker 2]
Oh, it's a summary.

[Speaker 1]
Brief, brief. Brief, yeah, good, okay. When we say the Buddha gives a great explanation, it means he's going to give you the main principles in brief, and then he's also going to give you the 12 breakouts.

You see what I mean? Cool? So this sutra is so cool.

You get the foundation of all dependent origination in a single sentence, which is dor, brief, and then he's going to dupa, gepa, he's going to expand on it, okay? All right. Who's, Jewel, keep checking this guy.

Okay. Yeah, now, I'm going to go back to the sutra, okay? So again, I'm going back to the sutra, okay?

Dun, dun, dun, dun, dun, dun, dun, dun. Yeah, this is important. Here's the sutra, line 6b.

kye la ten chen drawa chungwa dangwa dang I will teach you the first principles, or the original principles of dependence, and then I will teach you the divisions, okay? So far so good, right? Yes.

Then it says, de lekpa rap tu nyun. I want you guys to listen carefully, and I want you to memorize it. You listen, okay?

And then I will explain it, okay? Now, Vasubandhu wants to put an instrumental here, and the sutra in the Kangyur has a genitive here. Somebody tell me which is more correct, and why, for $30?

Vasubandhu is because it says by those divisions. The gi there could actually even be, with the possessive, could be a disjunctive, which would be confusing. Yeah, exactly.

The second part of your statement is nice. If it's key, it means I'm going to teach you the first principles and the details, but please listen, okay? It doesn't make much sense, okay?

Now, if we use Vasubandhu, it's, I'm going to teach you the first principles and the divisions, therefore, please listen carefully, okay? Got it? I support word, and he supports Vasubandhu, okay?

Okay, so here's where Vasubandhu says key. Why does he say teach therefore? Why does Buddha say teach therefore, okay?

It means, Dambo, the first principles, and number ngepa, which means yewa, okay? And the details, she jawa chepa jukpa la, to engage in the explanation, chawar ngun means I am approaching, he's about to teach. Chawar ngun means he's about to teach, okay?

He says, therefore, it means I'm about to teach, okay? I'm going to teach, therefore, okay? The time has come to listen.

I'm going to teach, therefore, the time has come to listen. Got it? Okay, okay.

Tang tang? Come on, get this, Singapore. Pull the hair out of the Singapore head.

Good. Good. Jigdashentu, as in other contexts, chepa jawa, when somebody says, I'm going to teach the Dharma, they're talking about teaching Dharma in the form of sutras, okay?

And what they're going to explain is not something else, okay? So when somebody says, I'm going to teach the Dharma, they don't tell you about politics or something like that, okay? And, jikten nayang, jikten nayang means, what's it mean, you guys?

Usually, it comes in... Even in the world, like even regular people, even normally we think of it this way. Yeah, good, in everyday life.

It means in everyday life, okay? In everyday life, people say, I would like to say a word about why Sugeng is so handsome, okay? I would like to say a word about why Sugeng is so handsome, okay?

When somebody says that in the normal world, chen na, they're not going to say something else. Inevitably, they're going to say some words, right? Okay?

When they say, I'm going to say a word, they don't play music. Okay. Or they don't do anything else.

Yeah, chen yupa mayimpa. It's not that they are going to do something else. When they say, I'd like to say a word about Sugeng, they don't dance or something like that, okay?

And when you say, I'm going to teach you the Dharma, it means I'm going to teach you the sutra, and it's not something else, okay? When the Buddha says, I'm going to teach you, he means I'm going to teach you Dharma, okay? As a person who starts, a person who stands up in a public place and says, I'd like to say a word, they don't do something else.

They don't sit down and eat or something.

[Speaker 3]
Cool? So Geshe-la, sutras weren't sutras until it was written down, right?

[Speaker 1]
Well, don't forget that in the 12 formats of teaching, the first one being sutra is defined as, you know, almost an oral teaching, a brief oral teaching, okay? So at this point in time, dō is meaning an oral presentation by Buddha sitting on a rock somewhere out in the forest or something. Cool?

[Speaker 3]
Okay, cool. I thought it might be referring to the first original version of dependent origination by some other Buddha, but...

[Speaker 1]
Oh, no, I don't think so. Okay. All right.

Okay. Now, Sugeng, we got to go back to the sutra, okay? You ready?

Here, and by the way, Vasubandhu is going excruciatingly slow. ,KHYER LA BSTAN CIG DANG BAR CHUNG BA DANG PO, I will teach you the first principles of dependence, and then I will teach you the details, the divisions. Therefore, ,DE LEGS PAR RAB DBYUNG YON MA, Okay?

,KHYER DE LEGS PAR What's the DE mean? Somebody tell me.

[Speaker 2]
The explanation of...

[Speaker 3]
Yeah, the teaching.

[Speaker 2]
The teaching.

[Speaker 1]
Yeah, that teaching. Yeah, please listen well to that teaching. Now, what does Vasubandhu's mean?

DE means, word DE, the single word DE, when Buddha says listen well to it, okay? It means, that to my presentation, SIG DGOS PA, my usage, my presentation of words, and it can also mean, DE BA'I NA. It can also mean DE BA'I NA.

Therefore. Okay? So, in that case, the first sutra reading of Khyer is more comfortable.

Okay? I'm going to teach you the description of the first, okay? But we're going to speak with Vasubandhu.

Okay? All right. Please read.

And Thang Thang, keep bothering him. Yeah. LEGS PAR NYON means, please listen well.

Okay? Please listen well. And it means, NA BA DE PA.

What's DE PA? G-T-A-D. G-T-A-D.

To direct your attention? Yeah, good. To direct.

Okay? So now it says, NA BA DE. NA BA DE.

[Speaker 2]
No.

[Speaker 1]
Yeah, direct your ears. Okay? Lend me your ears.

In English we say, lend me your ears. Okay? Lend me your ears.

What's the joy word mean? Begin. I'm going to begin.

Yeah. Yeah. I'm about to start.

Okay? So get ready. Joy word means get ready, like path of preparation, right?

Joy word. Get ready to listen. Okay?

Get ready to listen. Okay? All right.

By the way, Vasubandhu is like, he's like writing a commentary on every syllable. Okay? But he's, by the way, he's not going to keep it up.

Later you're going to wish he was still doing it. Because he gets off into psychedelic stuff, for sure. All right.

Okay. Who's going to check this handsome guy? Isabel, are you available?

[Speaker 2]
Yes.

[Speaker 1]
Let's bother this guy. Come on. All right.

Good. So when RAB TU YI LA GSUNG means hold it in your mind highly, RAB TU YI LA GSUNG means hold it in your mind highly. GSUNG is the imperative of ZIN.

ZIN. Okay? Hold it in your mind highly.

And then Vasubandhu says highly means very much. Or, you know, pay attention closely. ZHES BYA BA NI.

And CING PHYI MA RLOG PA GOS PA RDZIN means respect this teaching. With respect, listen to this teaching and don't mess it up later. Don't...

CING PHYI MA RLOG PA means try not to misunderstand what I'm saying. Okay? And listen to what I'm saying with respect and don't mess it up later.

Okay? KHOR RNAM SHES PA'I NUS NYID DU BYA BA'I PHYIR RO He is trying to indicate that he wants his followers, Khor, to be a NUS. What's that mean, you guys?

[Speaker 2]
Vessel.

[Speaker 1]
He wants them to be an appropriate vessel. Okay? A good vessel.

He wants them to avoid the three cups.

[Speaker 2]
The palm.

[Speaker 1]
Yeah, yeah, yeah. And if you remember how Choney Lama gives commentary on the Diamond Cutter Sutra and the Buddha says, you know, listen well. Then Choney Lama and Kamalashila, in his commentary to the Diamond Cutter, they go off on the three problems of the pot.

Okay? So this is very similar. Okay?

When he says, you know, try to grasp and try to hold what I say perfectly, what he means is, listen respectfully and don't mess it up later. Okay? Meaning, the Khor, the assembled disciples, should become perfect NUS.

NUS NYID. NUS NYID. He wants them to be perfect vessels.

Okay? To receive the teaching. Yay!

Okay, let's go. Who's checking Gibson? Yay!

Okay, good. If you don't, if you don't become perfect vessels, then we're going to have the Khen number soon. Oh, we have the three problems of the pot.

Yeah, it's probably, I'm just looking ahead. Yeah, I think it's the three problems of the pot. Okay, yay!

We're going to get the three problems of the pot. Okay? And I don't think Vasubandhu lists them here.

Yeah, I don't think so. But we can get them from Kamalashila. Where are we?

Yeah. NAM PA YENG WA'I KHYEN GYI NI YI KYE MI THUB PA'I CHUD RO If you have the problem of getting distracted during the teaching, you will not hear the words I am saying to you. And YI KYE is going to have meaning later.

Okay? What's it mean, you guys? Isn't it letter?

Yeah, you will miss letters in the teaching, and that's going to be important later. Okay? You will miss letters in the teaching.

Okay? All right. Who's next?

Catherine, yay! Pure gold princess, heroine, wonder woman. Let's go.

KHYER RAB GYI GYONG GYI NI YI GYI DANG DUN CIN GYI LOG TU CIN PA'I PHYIR SA TI DANG ARIZTA LAS SOGS PA ZIN DO Okay, cool. I spent a long time on this. And here's my idea.

Okay? And again, we don't have a Sanskrit commentary. We don't have a Sanskrit original.

We don't have an oral tradition. I'm not aware of any commentary on this. SHES RAB GYI GYONG GYI If you have mistakes, if you have defects in your wisdom, and you're listening, okay?

Then you are going to mishear the letters, and then you're going to get the meaning wrong. You will misunderstand the sounds of the word. You will get wrong letters because you're not paying good attention.

And you will misunderstand what word I'm telling you. And then you'll get the meaning wrong. Then you'll get the meaning wrong.

And he says, it's like sati and arishta. It's like sati and arishta. There's no commentary.

He doesn't mention it again. No one else mentions it anywhere. So here's my take on it.

And by the way, there is a version of this text. I forget where I saw it. It says svasti.

Okay? It says svasti.

[Speaker 2]
Geshe-la, I'm guessing the word is arishita, which comes from rishi. So it's the word. It's like sage language, like muni language, rishi language, arishita.

[Speaker 1]
It could be. It could be. I'm not familiar enough, but I'll tell you my take on it.

I think he says here in the previous line, you will miss letters. You will not hear letters, okay, where they are. And, oh, I'm sorry, there is an auto-commentary to, sorry, there is a commentary to this.

This is another commentary to this. I'm sorry, there is another commentary to this sutra, okay? This is another commentary to this sutra.

And that guy says svasti, okay? He says svasti. There's a commentary, and he says svasti, okay?

svasti and arishita, okay? svasti and arishita, arishita can mean, here's some arishitas, okay? It's a star.

Which is associated with death, okay? This is, you know, if this star is in your, what do you call it? A star.

[Speaker 2]
Nakshatra.

[Speaker 1]
In your chart, you're going to die early. Here's an explanation of it, okay? All right, if that star is in your chart, you're going to die early, okay?

It also means a kind of plant from which you make alcohol. It also refers to, here's another one. It refers to a medicinal plant.

It refers to a kind of tree that you use for yamshin in a fire offering. What's yamshin, you guys? The branches that we offer.

Yeah, it should be a skinny stick that burns well. So this particular arishita tree burns well, and it's listed in different kinds of fire offerings a lot. It's also the name of a palace and a city in ancient India, probably made of that wood.

It can mean a bad monk. It can refer to a monk who made a mistake. I don't think it's him.

Okay, his name, his personal name was Arishita. You can make a liquor from the fruits of the arishita tree, okay? There's a bad nun whose nickname is Arishita.

And yeah. Yeah. Yeah.

I saw a Chinese source, Swati is a young monk who needed saving. Yeah. Okay, yeah.

Here's a list of bad behavior by Arishita. And here's Arishita mentioned in a Sanskrit language text. Here's the plant.

Swati has a plant, okay? And then stars, okay? Swati can mean a lucky star.

Swati can mean, like swastika, okay? It can mean lucky, okay? And they means it's a good sign, okay?

Okay, so Arishita can mean a bad sign of the stars. And the swasti can mean a lucky sign of the stars, okay? This, forget this one.

This is the alcohol that you make from Arishita plants. Don't worry about it. I think this is the point here, okay?

Arishita can mean Chime. Deathless? Yeah, or it can mean Chite.

A bad sign of death, like death to come? A sign of death, okay? If you read Arishita one way, it can mean no death.

If you read it another way, it can mean a sign of death, okay? A star, lucky star for immortality, and an unlucky star for death, okay? And then the point is that you could read it either way.

I think if you're not listening carefully to the Buddha, and you're going to... By the way, this is how much research this one word took. Yeah, if you're not listening carefully, you could mix up the two kinds of Arishita, or you could take swasti for swati.

And there's an inauspicious sign called sati, okay? Here, swati here. And this is a certain kind of star, which is unlucky, okay?

A bad year. It shows a bad year. I'm guessing, okay?

And that's all I can say. I couldn't find it anywhere, anywhere, out of tens of thousands of pages. I think he's saying, if you don't listen carefully, you can mistake swasti for swati.

And you can mistake Arishita deathlessness for Arishita deathfulness, okay? I think he's saying that, okay? All right, if you guys can find anything else, I'm happy.

And by the way, this is going to happen in this book, because we have no... Well, we have this one commentary. Actually, I forget who's the author.

I have to check. Oh, boy. We're way over time.

What's that? Okay, okay. We're over time.

But this commentator on Vasubandhu says swasti and Arishita. And up here, Vasubandhu says swati and Arishita. So I think he's talking about making a mistake between swasti and swati, and making a mistake between the two kinds of Arishita, if you don't listen carefully.

Cool? Yay. Okay, let's go past all this.

Okay. Thank you, Geshe-la.

[Speaker 2]
All right.

[Speaker 1]
And by the way, there's going to be parts of this text which are going to go like that. And we have no recourse, you know? The buck stops here.

You know that once again? Yes, I know. Yeah, we have to take a stand on it.

We have to make a decision. Because no one else did, okay? All right.

Thank you, Geshe-la. Okay. Now.