Сугэн Ши — Книга 2: Колесо жизни (первый принцип и подразделения зависимости), занятие 10

[Speaker 1]
DAKI CHUN YEN GYI PESU NAM KYI DOL LA PEN CHIR SANG GYI DU PAR SHOK SANG GYI CHU DANG ZOG KYI CHOK NAM LA JANG CHU BAR DU DAK NI KYAB SU CHI DAKI CHUN YEN GYI PESU NAM KYI DOL LA PEN CHIR SANG GYI DU PAR SHOK SANG GYI CHU DANG ZOG KYI CHOK NAM LA JANG CHU BAR DU DAK NI KYAB SU CHI DAKI CHUN YEN GYI PESU NAM KYI DOL LA PEN CHIR SANG GYI DU PAR SHOK Okay, let's go through the homework. So, let's savor it. Otherwise you have to wait for the next four months or five months, four months.

What are the five reasons the Buddha spoke to the monks instead of the people there when he was teaching the dependents? Anybody remember? These are quite easy actually.

[Speaker 2]
He's trying to get them to listen to what he has to say. He's trying to wake them up.

[Speaker 1]
Wake them up. Okay, I believe that is considered, that is also valid. But there are five main reasons or five other reasons, five other, I would say, points that most of us want to mention.

Anything? Why the monks? What are the reasons?

They were senior there? Say again, sorry? Weren't they like the senior people there or something?

Yes, they are senior, they are seniors. What else? They could understand the best?

They what? Understand the? They could understand more deeply?

They can understand more deeply. It's not mentioned, but yeah, I think that's a good one. Oh, yes, Venerable Gyatso mentioned they can remember what he taught.

And what else? So, we have two. So, they are seniors, they can memorize what are being taught.

Oh, they're close to the Buddha? They are close to the Buddha. And they're always around him?

Yeah, always around him. Yes, four. One more.

They're the main ones? The majority. Oh, yeah, the majority.

Yeah, the majority. Thank you. And what is Ndukpa?

Sit? Yes, sit around. And in the same teaching, who was the Buddha really referring to when he spoke to the monks?

Rahula. Yeah, and Jewel and Bertha were saying that his son, his son, and what is his son's name if anybody remember? Rahula.

Rahula, yeah, Rahula. And what does it mean again? Is that eclipse, Geshe-la?

Rahula? You mentioned it's eclipse. Oh, okay, it's eclipse.

Okay. Dark planet, right? Dark planet.

Oh, okay. Is that the one? Rahula Bhadra.

[Speaker 2]
Which is the opposite of the eclipse. When the eclipse comes over, it makes it dark.

[Speaker 1]
It eats the moon? Rahula is supposed to be eats the moon, yeah.

[Speaker 2]
And he's the pure one. The pure one's in his name too, right?

[Speaker 1]
The pure one is, okay. Okay, oh, my screen freeze again. I'm sorry.

Let me do something. I'm sorry. Let me do something.

Come on. Okay. I closed a lot of things already.

Okay, while waiting for the screen to come back, what, when talking about missing letters, when talking about missing letters, what were the two words that Master Vasubandhu quoted, used? Anybody remember? What are the two examples quoted by Master Vasubandhu?

Swasti and Arishta? Yes, you are right. Swasti and Arishta.

Okay, and can you all see my screen? Already?

[Speaker 3]
Yeah, it says it's been coming for a while.

[Speaker 1]
Okay, then it's okay. Okay, for Tibetan words, what is shenu? Let me put it in the chat box.

[Speaker 2]
The young one.

[Speaker 1]
The young one, yeah, the young one. And what is ek? Ek?

Letters? Letters, yeah. All right, so we are done.

Thank you. Thank you for supporting me on the last homework of the term. Thank you.

Geshe-la, please take over the plane. Okay, Dr. Sudhir, let me see. Okay, so we were talking about if you don't listen carefully, you might mistake some letters, and then swasti, good luck, might become sati, bad luck star, and arishta, meaning deathlessness, might become arishta, meaning a death star.

So, if you don't pay attention closely, you might, in an extreme case, you could understand the opposite. And I think those two references to disaster or death is also a reference to the wheel of life. And I think it's an opposite reference.

The wheel of life is arishta. The wheel of life is sati, meaning it is a disaster. And most people mishear it as swasti and arishta, meaning wonderful and beautiful.

I think it's a whole metaphor for the wheel of life. I think so. Those two words, I think, are a metaphor for the wheel of life, which most people take to be a beautiful thing, and then they get old and they die and they find out it's not.

So, that's the emphasis in the wheel of life teaching. Of course, if you're in Tantra, there's a whole different thing. Maybe it's all beautiful.

So, he asked the monks, please pay attention, and then I will explain. Now he's going to continue that thought. Here we go, please.

I'm a little bit don't like to show you my notes, because then you don't read the Tibetan and you don't look at the Tibetan, but it's just a lot of work for me to take the notes out. I did the notes for three years or something, so I'm not going to take them out. Some of them are old.

I can prepare a version. I will take out the notes as another version that we can use next time. But then I can't remember what I remember.

To be honest. Okay, so Sugeng is reading and Chundzom is checking. Ready?

Okay, yes, please. ,DUN PA GZHAN PA'I GZHON GYIS NI, ,MA RGYUD PA'I GZHANG GZUNG BA MI RDZIN PA'I PHYIR RO, Good. DUN PA means like motivation here, to listen to the teaching.

GZHAN PA is, you don't know this word very well. It's not the GZHAN PA that means attachment. That has an E.

With the A it means weak. It means very weak. So if your motivation is weak, or if your attention is weak, then that will cause a problem.

GZHAN. And you won't retain what I'm saying. GZUNG BA MI RDZIN means you won't retain what I'm saying because of your MA RGYUD PA.

What's MA RGYUD PA? Lack of respect. Yeah, because of your lack of respect.

If you are distracted during a teaching, it shows a lack of respect for the teacher, and then it also reflects a lack of real motivation. Alright. Keep going.

CHEN TZAM CHAD KYIS GZUGS BSGYENG DU Sorry, reading. NYUK KA BUB PA DANG MI TZANG BA DANG ZAB THOB KYIS NANG THUB CHAR BAB PA DUN MED PA SHIN TE DE'I NANG THUB MI'I RJUGS PA DANG NANG BAR MGYUR BA DANG MI GNAS PA'I PHYIR RO Okay, this is exactly the three problems of the pot. And here they are.

Nü means a vessel. We had it in a long discussion in whose text?

[Speaker 2]
Utpala's about the students.

[Speaker 1]
Utpala's text, yeah. Who's a proper nü for teaching emptiness? And we've been talking about it in her text for a couple days.

So here you see a real everyday use of the word, which is that it's raining, you live in a dry place, and you put a pot outside to try to catch some rain, to try to cut some water. But kabupa means turned upside down. If the pot is turned upside down, kabupa means face downwards, there's going to be a problem.

If the pot is mitsawa, what's that mean you guys? Contaminated in this sense? Yeah, if it's already dirty, it's got other stuff in it.

You just used it to clean your toilet or something. Shab du, we had du. Okay, $50 from...

[Speaker 2]
We've been sleeping.

[Speaker 1]
No way, I have to make the bet first. $50 from Allison's text today or yesterday.

[Speaker 2]
Oh, it's when you put out your mat and you put out a whole bunch of them, but you don't stay and watch them, they get spread all over the place.

[Speaker 1]
Wait, who said the chair on the top of the roof? Oopala. It was a guy.

Oh, Ben. Okay, $50 for the Ezra College Fund.

[Speaker 3]
No, it wasn't me.

[Speaker 1]
Oh, who was it?

[Speaker 3]
I sat here mouth agape. I think Stanley maybe?

[Speaker 1]
No, he never gets anything right. I don't know. Somebody fess up.

It was Diddy Ding. Was it Gibson? Yeah, it was me.

[Speaker 2]
Shab du.

[Speaker 1]
Yeah, du means to poke a hole through something, okay? We had it in Allison's text. Okay, Gibson gets $50.

Okay, Shab du. Who's Biddy Ding? One more Biddy Ding, you owe me $50.

Okay, Shab means the bottom of the pot. The bottom of the pot has a hole in it. Shab dun.

Okay, nang du. Even if the chapa pops, it's dun mepa. What's that mean, Sugeng?

Even if the rain falls, it's dun mepa. Dun mepa. Can it be contained?

There's no meaning to it. It's meaningless. No meaning.

Dun mepa means meaningless. Even if the rain comes, it's going to be meaningless because of the three problems of the pot. It's upside down, it's already dirty, or it has a hole in it, okay?

Because then the rain won't jukpa nang la. What's that, Sugeng? It won't go into the...

Yeah, it won't go into the pot. Okay, good. No, okay, read it respectively.

Read it respectively, okay? First problem, ka bupa, upside down. What happens then?

Nang du min juk. The rain can't get into the pot, okay? Second, respectively, the pot is dirty, midsangwa.

Then the rainwater is going to jure. It's going to change into something else. It's going to change into something crappy, okay?

It's going to... It's going to be transformed, okay? It's not going to be rainwater anymore by the time you bring the pot in, okay?

And then, if the shop do, the rain won't nepa. It won't stay. It won't stay in the pot.

It won't stay in the pot, okay? Good? So don't forget when you translate this, one, one, two, two, three, three, okay?

All right. Who's checking? Dr. Lasha. Dr. Lasha. It's just a guy. Thank you.

nampar yewa teng kyi, se sung ne yang yi la sung sik tang she to che sungpa ji chir shen na Yeah. nampar yewa teng kyi. Okay, fifty dollars again.

Give me the key. Fifty dollars. Tell me why the key is important.

The subject, the focus, the agentive, so the teaching on the division. I think this is somebody, somebody come to bring up this topic about the division. Not really.

The key is very important because, by the way, the original sutra didn't have an S, right? Oh, yes, yes. But Bhaktivedanta insists on an S.

And it means... Therefore... What's it mean?

It means therefore we are...

[Speaker 2]
Good, good.

[Speaker 1]
Okay, that's a forty dollar answer to a fifty dollar question. Okay. Because I had to pull it out like teeth.

All right. nampar yewa teng kyi. I'm going to teach you the divisions.

Therefore, therefore. And then Buddha wants something back. Buddha wants something in return.

Okay, okay. I'm going to teach you if. It means I will teach, but then you guys have to sung it in your yi.

Hold it in your mind. You have to hold it in your mind. Imperative, sung shik.

And if you do, then I will shay. Then I will teach. I will say.

Yeah, I will teach. But only if you guys listen. Then the guy says, Chi Chi, why did Buddha make it a blackmail?

Why is Buddha blackmailing these guys? If you listen, I will teach. By the way, he does it in the Diamond Cutter Sutra as well.

Same thing. If you listen, I'll teach. What's the mayinga?

If you don't listen, I won't teach. Yeah, if you don't listen. So the guy says, why is he blackmailing these guys?

Here we go. Dr. Kramer. Yeah.

I think this is a good line for diamond mining. DE LTA NA If you listen well, I will shay. If you listen well, I will teach.

But this chi is but. This chi is but. It's not of.

But, GZHAN DU NA MI BYED What's that mean? GZHAN DU NA MI BYED Otherwise I wouldn't teach? Yeah, otherwise.

GZHAN DU NA otherwise MI BYED. I'm not going to do it. I'm on strike.

I'm on strike. You refuse to listen carefully, I'm on strike. Now that's why he said chi.

If you listen well. I will teach. That's why he said chi.

But there's another implication also. Those words have another implication. If you listen well from your side, then it's easier for the teacher to excel.

It's easier for the teacher to excel if the student is excelling as a student. And that's a very important part of teaching. And that's why it's important to try to find good audiences.

Like, you know, I go to Chinese speaking people. They're really, really hungry for it. And then it pushes me to perform.

So if you listen well, NA YANG What's that mean? I also I also GZHAN DU BYED GZHAN DU BYED So, teach deeply? Yeah, I can give a super teaching, okay?

If you teach guys well, then you're going to inspire the teacher also. And that happens, right? If the students are excited, then the teacher gets excited.

ZHES BYANG CHI RO That's why the Buddha says I will teach if. I will teach if. Alright.

Here's another meaning. Please read. And who's checking?

By the way, are you guys having your postpartum yet? Almost. Almost.

I started my postpartum. I was wandering around the house with no purpose. And Veronica said, I think that must be your last day.

I said, why? She said, now you're wandering around the house with no purpose.

[Speaker 2]
Thank you.

[Speaker 1]
Stanley, you check. Stanley, you check. She actually said that to me.

NGA NI BYED PAR ZHES KYIS KHYAD NAM GYIS NI NGAN TEN GYIS GRUB ZHIG BYED BSTAN PA'I ZHES BYANG CHI RO Yeah, I'm sorry I have the English. Maybe we should take the English. Why don't you take the English out again?

Okay, for the next time. Yeah, okay. NGA NI BYED PAR ZHES Okay, listen.

I agreed to teach you. ZHES means, okay, decided. It's finished.

We finished the deal. I agreed to teach. But also, I want you guys not just to listen, I want you to GRUB.

In this case, he's probably saying practice it, right? Yeah, I want you to carry out what I teach you. And I don't want you to carry it out in a relaxed way.

I want you to carry it out in a NGAN TEN way. NGAN TEN. Like really, really push it.

NGAN TEN means push it. Like I want you to push it in your practice. I want you to push it.

I don't want you to relax in your practice. I want you to push it. BYANG CHI RO That's another reason why the wording is like this.

All right. Dr. Campbell, can you check again? Please.

All right, let's go. Make him nervous. Good.

He just said, you know, if you guys practice it hard, then I will teach. First of all, if you listen carefully, I'll teach. And secondly, if I do teach, I expect you to practice, because after all, after all, KHE SNAM KYI DE BZHIN DU BYA BA'I YIN That's your job, is to practice what I teach you.

And don't forget who's talking to you. Don't forget who's talking to you. The CHEN PO PO, the talker, is DE BZHIN ZHES PA.

No pressure. No pressure. I just happen to be an omniscient, most powerful being in the universe.

Maybe you want to do what I say. He's putting some pressure on me. Okay, new subject, Su Geng.

Dr. Campbell, will you keep going?

[Speaker 2]
Yes, yes.

[Speaker 1]
Su Geng, do two lines. Sure. DE ZHIN ZHES PA DE ZHIN ZHES PA ZHUNG WEI DANG PO GANG ZHEN NA ZHENG KYI DRIB PAR PAR BYA WE WI KAP SU TSIG TE RANG NYID KYI YIN TE Good.

Now Vassit Bhand is asking a question. Oftentimes, the sutra is for $20 party purchase. Requested by somebody.

Yay, Nick got $20 from the Amalie College Fund. I think you're working on her graduate degree now. Angie Darts, you're in Bamboo College, you know, okay?

So, what is, why does Buddha jump right into it without waiting for Pali Puja? Okay, nobody asked him to teach dependence. Okay, in this sutra, nobody says, oh, Buddha, can you teach us about dependence?

In this sutra, you don't have Subuddhi getting up and saying, you know, how do we practice, how do we meditate, okay? He just starts out, okay? So, why?

Kangshena, why did he jump into it like that? GZHAN GYIS THU BAR BYA'I SKABS SU GCIG PA'I RANG NYID KYI YIN PAS Instead of SKABS SU, the place where other people ask a question, people are charming, he jumps into his own words, RANG NYID KYI, okay? He jumps into his own words.

What is that? Okay, one more time, John. And again, okay?

Same theme. Thank you. DE MA THAG TU DAM GRO BYED PA'I NYED PA YONG SU SPANG PA'I PHYIR THANG GCIG NAS SU MI NUS PA DUNG DUNG DANG PA RNAM LA PHAN MID PA NUS PA DUNG DANG PA RNAM LA PHAN DAG PA'I PHYIR THANG Nice, okay.

NYED PA means a problem, possible problem. YONG SU SPANG means he wants to avoid a possible problem. What is the possible problem?

People will lose the line of, what do you call it? The string of thought, okay? People will lose the train of thought.

People will lose the train of thought, okay? DAM GRO BYED means lose the train of thought of the discussion, okay? DE MA THAG TU means if the Buddha starts out and offers to teach the first principles of dependence and he waits for somebody to ask a question, people might lose their train of thought that he was starting out on dependence, okay?

So in order to avoid that problem, NYED PA YONG SU SPANG, he doesn't wait for a question, okay? Also, he feels like the students might jeek and then they would be SHU MI NUS PA, what's that mean? Afraid and then mislead?

They might be scared to ask a question. This SHU means ask a question. So now don't forget in Seiji's text, SHU means for the Lama to offer advice to the students, but SHU can also mean for the students to request the teacher for an answer, okay?

So he says some people are going to be too nervous to ask the most powerful being in the universe a question. And he wants to, PHEN THAG PA means what? Do you guys know?

Is it like PHEN DOG PA, to benefit? Yeah, yeah, PHEN DOG means to benefit. It means he's trying to keep in mind that there might be, it might help some of the students who are nervous if he just starts off, okay?

He wants to make them comfortable, okay? PHEN THAG, okay? All right, now different teams.

The gang is reading and Dr. Seiji is checking, okay? SAM PHRAD GCIG TU PHRAD PA RNAMS GCIG DANG PHRAD PA'I RNAMS PAR YENG BAR RNGYUR BA'I NGES PA YONGS SU'I SPANG BA'I PHYIR RO Yeah, SAM PHRAD GCIG TU PHRAD PA RNAMS If the students keep a SAM PHRAD GCIG, $20 for this transcript.

[Speaker 2]
EKAG RA Damn.

[Speaker 1]
$20. EKAG RA, EKAG RA. Oh, EKAG RA.

Yeah, EKAG RA. Okay, those who focus single-pointedly on his teaching, their CIGS, his CIGS and their CHIR LAM will not become THAG PAS PA.

[Speaker 2]
His words and their practice.

[Speaker 1]
Yeah.

[Speaker 2]
Won't become.

[Speaker 1]
Yeah, there won't be an inconsistency between his advice and their carrying out his advice, okay? And that's what happens if people are distracted. RNAM PAR YENG BAR RNGYUR, okay?

So he wants the people to focus because if they focus, they can avoid the problem. NGES PA YONGS SU'I SPANG They can avoid the problem of his words and their behavior going on different directions, okay? All right.

Seiji, keep going. Come on, find something wrong with him. Tell him his tie is not so good or something.

Ha, ha, ha, ha. DI DA DE ZHU BYA BA NI DANG PO'I ZHES PA TSOM PAR BSTEN PA'I PHYIR RO Yeah, and then the Buddha says it's like this, okay? This is how it is, DI DA DE, this is how it is.

And that means he's ready to TSOM. So TSOM has two big meanings. It's for $20.

[Speaker 2]
Composition and begin.

[Speaker 1]
Yay, man, 20 bucks for Amalie. Well, how about 10 for Janu and 10 for Amalie? Oh, yeah, he's getting the fancy milk bones.

His food is probably expensive, I'm thinking. Okay. Composition and what, Nick?

To begin a task, yeah. Here it's to begin a task and kind of composition. ZHES PA TSOM means he's going to undertake his explanation.

His initial explanation. So when he says, hey, it's like this, it means I'm starting the teaching and I'm not waiting for you guys to ask me, okay? Seiji, one more time.

DI YOD NA DI BYUNG DI BSKYED PA'I DI SKYE BA STE ZHES BYA BA NI BSTEN CING DRAL PA'ANG BYUNG BA'I DANG PO'I ZHES PA TSOM YOD NA DI BYUNG DI BSKYED PA'I DI SKYE BA MED PAR BYED PA YIN TE YAN LAG RNAMS MI DROG PA'I PHYIR RO Okay, so again, you're going to translate the first two lines and I'm going to help you. DBYE BA MED, DBYE BA MED. Focus on that, focus on that.

There is no division. Meaning he starts out, he says, DI YOD NA DI BYUNG, DI SKYE PA'I DI SKYE So there is no division. No, he starts out by saying, if this is here, If this is here, then that is there.

If this occurs, that will occur. Yeah, and that's the TEN CING DRAL PA BYUNG BA'I DANG PO'I. That's the first principle of the DBYE BA MED.

And he's explaining it, DBYE BA MED. Without the division. Yeah, which means he's not DROG PA the YAN LAGS.

He's not going to? This DROG PA means to proclaim, okay? Proclaim, okay.

Yeah, he's not, it means when I tell you no divisions, it means I'm not going to proclaim the Twelve Links, okay? Okay, meaning he's not touching YIN, right? He's not touching YIN, that's the meaning.

Yeah, I'm not getting into them yet. Okay. Okay, Seiji, you're still on.

And Segei is going to read three lines, yay. Okay, yay. MA RIG PA'I KEN GYI NDU CHE CHE BYA BA NI YAN LAGS NAM CHE NE DROG PA'I CHI RO DIR NI NDI YOD NA CHE BYA BA NI YOD PAR GYUR NAO NI BYUNG BA NI KHYER BA'O Good.

Then he starts the YAN LAGS, right? Because he says MA RIG PA'I KEN GYI NDU CHE. The cause of the, no, the misunderstanding is the cause, is the cause of the fresh karma.

Perfect, perfect, yay. Then he is starting to DROG the YAN LAGS. Start to proclaim about, start to talk about the branches, the links.

The links, yeah, yeah, yeah. Now, in the Tibetan, it says DIR NI NDI YOD NA. This commentary is unbelievable.

Let's talk about NDI YOD NA, okay? Buddha said NDI YOD NA, NDI BYUNG. In the first principle of dependence, he said, if this is here, then that will happen, okay?

And thus, Buddha says, what does he mean when he says, if this is here? It means if this were here. Okay, okay.

Okay, what does if this is here mean? It means if this were here, all right? That's all, okay?

How do you see this, what do you call that, the word? It's called optative. Yeah, yeah, how do you say that, optative?

He uses the past tense, which we also use in English. If Sugeng were president of America, we would have a much better country.

[Speaker 2]
Yay.

[Speaker 1]
It's the past tense. In English, we also use the past tense for possibility, okay? All right.

DBYUNG BA NI, when he says, if this happens, this happens, he just means, if this happens, this starts. So even the first DBYUNG BA means kyewa. So the second kyewa means kyewa.

But in the first half, when he says, this happens, he means this starts, okay? So when he says, this happens, he just means this starts. Okay.

All right. Xiaoping, let's complain about Sugeng. It's fun, he's quiet for me.

DE LTAR NA DBYUNG BA RGYU'I DUNG DU RIG PAR BYA'O Yeah, now DBYUNG BA, as Dr. Campbell can tell us, is the seventh grammar case. There are eight grammar cases in Sanskrit. And the seventh is the locative.

I looked it up, John, so I know I'm right.

[Speaker 2]
You are right.

[Speaker 1]
So, all it said was, na means on, okay? DER NI DE YOD NA DE CHUNG LA'I Depending on this, that happens. The na is the locative case, okay?

It's my cell phone is on my table. That's called NAM YAS BDUN PA. In Tibetan, it means the seventh grammar case, which means something is on something or something is located in Shenzhen, right Stanley?

That's called locative, okay? Now he says, it's weird here. He says, look, Buddha's using the locative, on, okay?

Based on this, that will happen. Based on, on, this, that will happen. If you think about it, he's using the locative to indicate you.

The cause. Nice, nice. He's using the locative in the sense, DUN, of cause, okay?

Based on, on, this, that happens. Meaning, if you plant the seed, you get the result. You get the flower, okay?

The flower is based on the seed, okay? So it's the seventh grammar case, but it's actually the fifth grammar case, which means coming from something. He's using this locative as the ablative.

Ablative means comes from there, okay?

[Speaker 2]
That's actually pretty common. Yeah, it's very common in Sanskrit to use this locative to mean if.

[Speaker 1]
Yeah, exactly. Okay, cool. Wow, means what Master Vasubandhu actually is talking about grammar here?

Talking about the seventh case? Yeah, yeah. And he doesn't tell you that.

He should have said NAM YED DUN PA. He just said seven. He just said seven.

And I say again, we have no commentaries. By the way, there's another commentary to the sutra, which discusses some of the same ideas. I think it was written by someone who had read Vasubandhu, but you're on your own.

You shouldn't attempt a sutra like this unless you have translated many things, okay? Don't worry, we have you, Geshe-la. Yeah, I don't know if it's gonna be enough.

We'll see. Okay, so Rigpa Jawa means you guys should understand that when he uses the seventh grammar case here, it's actually indicating the cause, okay? All right.

Keep going. Who is checking me still? Come on.

Wake up, Shenden. What time is it? 8.40. Oh, it's 8.30. Oh, it's half an hour before you're waking up, Tom. Sorry. For example, in a place where the rain falls, the crops will grow. So this, in a place or at a place where the rain falls, the crops will grow.

It means the rain is the cause of the crops, okay? And if, se means hail, hailstones, okay? If the se falls, if hailstones fall, then the crops will die.

Die? No, in a place, in hailstones fall, there is crop destruction, locative. Destruction.

Locative, but it means, it means causation, okay? It means causation, okay? If that, then the other, okay?

All right. The na, right? The causation refers to the na.

Is that what you're saying? Yeah, exactly. As a locative, as a locative.

He's trying to say, there are many cases where locative becomes a causation indicator, okay? Okay. In a place where water falls, where rain falls, you get crops.

That means rain is the cause of crops, that's all. Wow, I love it. Master Bandhu is teaching grammar here.

Yeah, and what he's saying is, it's a parallel case with rain and crops growing, but also hailstones falling and crops dying. And I'll give you $300, Thugen, if you can tell me the deeper meaning why this sentence is here. $300.

If you don't get it, some Shinten in your house is going to be very upset. Think about it for two minutes. No pressure, no pressure.

Why did he mention a positive one and then a negative one? Oh, he's talking about, we need to understand how the wheel start and how we stop the wheel. Hi-ya, $300.

Wow, thank you, Geshe-la. Awesome, awesome. Damn, I'm not making bets.

Next term, no bets. Maybe, I bet it's not true. Okay, so who's paying, Thugen?

That's kind of, is that, whose territory is that? It's okay, Shinten will pay me. Okay, I guess it's Xiaoping, okay?

[Speaker 3]
Don't worry, I'm working for Balabar Jimmy, so you don't need to worry about this.

[Speaker 1]
Okay, okay. You can put the money in a bottle, throw it in the Hong Kong harbor.

[Speaker 3]
Yeah.

[Speaker 1]
Okay, here we go. Please read, and Rebecca is checking, yay. Be tough on him, Rebecca.

Dear Char, sepappa ni lotok keway gyuyinpar ngyunsing, sepappa ni lotok jikpa deshin du di yudna, yudna di jung sejawa sanjungway gyuyinpar ngyunpayinno. Yeah, he's just repeating himself, okay? The wind, the rain falls, it's the cause, right, of the crops growing.

Everybody can see that. Wenxing, that's obvious. Everybody can see that.

When the hailstones fall, the crops are destroyed. Same, everybody can see it. Therefore, when he says, if this happens, this happens, he's trying to say, if this happens, that cause must have happened.

And he wants you to draw that conclusion, okay? Cool? Okay, cool.

All right, Rebecca, let's keep going. Dikepe Sejawani Jungwe Chirsejawa Yindo Yeah, it's confusing again, because he says, if this happens, that's going to happen. Dijungwe, not dijung.

Then he says, if this starts, that'll start. Dikepe, not dikye. And then in the next breath, Vasubandhu says, when he says, this happens, it's the same thing as start.

Kepa, starting, when this starts, he says, it just means when this happens. Oh, okay. But that's confusing, because he already used what's, if this happens, okay?

Yeah. I see. And when he says, this happens at the second half, when he says, this starts in the second half of the statement, it just means this starts, okay?

So, what he's saying is that the second equation is equal to the first equation. If this happens, that happens. If this starts, then that starts.

But if this starts, then that starts, just means if this happens, then that happens, okay? Okay. It's a funny thing, okay?

All right, I can see everyone's confused. Here we go. DE LTAR NA NGA PA RGYUD DON MA YIN PAR RIG PAR BYA'O Yeah, and he says, why didn't the Buddha use the fifth lemma case, you know, which is from, it's in English, it's from.

Why didn't he say, okay, this happens from that happening, or this starts from that starting? Why did he say, in this starting, that starts. In this happening, that happens.

Why didn't he use the fifth grammar case? This happens from that happening. This starts from that starting.

Why didn't he say that? He said, well, I don't like it, you know? I don't think it gives the meaning as clearly.

He said, yeah, he could have used from, but it's more sexy to say if. Okay? Okay.

All right, keep going. Who's checking Rebecca one last time? DE LTAR NA MED DANG BRAL BA LAS CHUG PAR RGYUR BA DANG LHAG PA LA SOGS PA BDAG PA LAS DGRA BYUNG BA BZHIN DO Yeah, this CHUG PAR is the CHUG in DENG ZHUG.

Who can tell me? Shastra. Make up, create, fabricate.

Yeah, or fix. Okay, did I bet money? No.

Oh, good. Okay. Yeah, this CHUG PAR means you'll feel better.

If you're cold, you'll feel better. Okay, this CHUG PAR means to fix a bad situation. Okay?

So, if you stand close to a fire, it's going to fix your cold hands, right? And also, if your hands bang together, it's going to make a drop, a sound.

[Speaker 3]
Oh, sound.

[Speaker 1]
Yeah, if you put your hands together, a sound will come out, okay? And here he uses the ablative. He uses the from.

He uses the word from, okay? From standing close to a fire, you will feel better. From banging your hands together, you will make the sound of applause.

So, he's saying he could have used from, and that also indicates cause and effect, right? Yes. Which is the fifth grammar case in Sanskrit.

So, I don't know, Sugeng, you can chew on it, maybe. And when you teach it, there may be something deep to teach here. Somehow, I think it goes back to that discussion of the plant on the mountain.

Uh-huh, the being together?

[Speaker 2]
Yeah, simultaneous. Nanny versus sequence, right?

[Speaker 1]
Yeah, exactly. Seventh versus fifth. Okay.

He's going back to that same question. And if you study Nagarjuna, what you realize is the cause and effect have to be there at the same time. Which means the ablative would be inappropriate.

It's a deep thing. He's not just wasting time. He wants you to think about, can one thing really happen from another thing, or is it that it's on the other thing?

All right. Here we go. Please read in Rebecca's free...

Who can I pick on? Kramer? Dr. Kramer?

Thank you. Chichir dangpo ni ma chevar tenki, chewak kone mayin sena, marikpala sokpe kengki dun tenpe chiro. Okay, good.

So, why does he... Chichir dangpo ni ma chevar, why in the beginning does he start by not giving the details, okay? And why doesn't he just...

Chewak kone means with the greater detail. Why didn't he just start out with the greater detail, okay? All right.

He wanted you to get a sense of what it means to say that misunderstanding causes fresh karma. He wanted you to get a sense of the connection between misunderstanding and fresh karma. He wanted to get you in the mood of a chain reaction before he told you what's having the chain reaction, okay?

Got it? Okay. He wants your mind to go to the idea of a chain reaction.

If this happens, that happens. If this starts, then that starts. Then later he'll fill in the parts of the chain reaction.

All right. Who was checking Dr. Kramer?

[Speaker 3]
He's no fun anymore. He fixed his shays and his shays are better now, so he's not fun anymore.

[Speaker 1]
His S's are all S's. He's really bad, I know. Thank you.

Thank you, Kramer. DE DAG GIS KHYEN GYIS DON YANG DI YIN TE DI LTA STE DI YOD NA DI BYUNG DI BSKYED PA'I DI SKYE BA STE ZHES BYA BA YIN DO Okay, DE DAG GIS KHYEN GYIS DON YANG DI YIN TE He wants you, later, when you get to the links, to remember the chain reaction feeling. When you get to the details, so when he's starting, he emphasizes chain reaction and he doesn't tell you who's chain reactioning.

Later, when you get to who's chain reactioning, he wants you to come back to this in your mind and say, ah, that's the first principle that Buddha was talking about. Each time you study how one link triggers another link, and I love the word trigger in your text, okay? Each time you're studying how one link triggers the next link, and by the way, he's going to talk about it for 120 pages.

Trigger, you know, and he wants you to go back to that first thing he said in his teaching about chain reaction, chain reaction. Okay, cool? Cool.

Okay. Geshe-la, I think your note is also, I mean, interesting, right? When you put maybe this kind of note.

I think it's kind of interesting. Sometimes my notes are speculation to myself, so be careful, okay? But it sounds, it looks good.

Maybe, I'm not sure about that.

[Speaker 2]
Okay, here we go.

[Speaker 1]
Let's go back to Nick, I guess. Okay, thank you. Okay, geng kyi dun tenpa di chit ten ching drel par jungwa yang tenpa yinparik par jat te geng kyi chen nyid ta de pa med pay che ro.

Okay, geng kyi dun tenpa di, the meaning that's indicated by the word, you know, by this factor, this happens, okay? It's also, he wants you to apply it, chit ten ching drel par jungwa, in the outside world, okay? If he talks about how things cause each other in the outside world, then geng kyi chen nyid ta de pa med pay che ro, you can understand that in the inner world of your samsara, the way that factors work is not different, okay?

So when he says, in the world, if this happens, that happens, I don't know, if you throw a match on the dry, in the dry place, something's going to burn, okay? And then take that to your inner life. If you don't understand your husband, then you're going to make more bad karma, okay?

So he's saying, he wants you to understand that causation, or the way in which one thing acts as a factor for another thing, is the same in your inner life and the same in your outer life, okay? The outer world. Okay.

That's time, geng. Oh yeah, it's time. Let's read these two lines, because I'm missing the classes already.

Then I can walk around my house and overeat, okay? Okay. chik nyid kyi le dung gyi chen tak ta de pa chi shik yud chen na chi yang me to You can tell me that.

Now, the two expressions he's talking about is di yun na di jung and then di kye na di kye, okay? Di jung na di jung, di kye na di kye. So if this happens, that happens.

If this starts, that starts. The guy says, what's the chen tak? What's the difference, okay?

And Rangzi Bandhu says very simply. No, not existing, not exist. No, no difference at all.

No difference at all. Yeah, chi yang me to. There ain't no difference at all.

It's exactly the same thing, okay? I guess next you're gonna ask why, yeah, look, you can guess the next question. Well, why did he say those two?

[Speaker 2]
Yeah.

[Speaker 1]
And then the answer is, because each one clarifies the other. Oh, okay. The two phrases, okay.

Yeah, they clarify. Yay. Yeah, thank you.

You gotta drink a bottle of wine before you do this class. I'm just kidding. People quote me.

People say there's less than two to two. Yeah, I mean, you gotta get in the mood. I don't know.

Maybe you should do yoga for two hours and then do this class, okay? That's more politically correct. Thank you.

[Speaker 2]
All right.

[Speaker 1]
Thank you. Sasi buki jugsing me tog trum. Riram lingsri jing.

[Speaker 2]
Jing. Jing.

[Speaker 1]
Jing. Jing. Jing.

Jing. Jing. Jing.

Jing. Jing. Jing.

Jing. Jing. Take a break.

How long, Nick? We have seven minutes. Come back at 6.05. Okay, thanks again. Thank you very much.