Сугэн Ши — Книга 2: Колесо жизни (первый принцип и подразделения зависимости), занятие 22

[Speaker 1]
And finally, if you want to learn about grammars.

[Speaker 2]
Okay, I'm ready, sort of, except I won't know the answer.

[Speaker 1]
Okay, this is easy. Why did Buddha use past participle Jungwa instead of the present form Jungwa? I remember that happening.

[Speaker 2]
You weren't kidding about grammar tonight, huh? I thought you said you were going to learn grammar, not you were going to teach us grammar.

[Speaker 1]
Yeah, right. No, I'm learning, I'm learning, you see, I just want to verify if my understanding is correct.

[Speaker 2]
Yeah, I don't know.

[Speaker 1]
Where did he do it? Can you give us a hint?

[Speaker 3]
I think if this, it's not the K, what's the one that's not K, we got two Ks and then we got a something and a Jung. What's the, if this exists, yeah, then that arises. Is it Yopal?

[Speaker 1]
Well, yeah, I mean, I'm not into that actually.

[Speaker 2]
It's about occurring independence versus have occurred independence.

[Speaker 1]
Yes, that's the one I'm driving at. Yeah, correct. Bingo.

Ding dong. And having occurred, sorry, occurring and having occurred. All right, next one.

Why didn't the Buddha just tell the audience that he would teach the dependence origination and the division? Oh, yeah.

[Speaker 3]
Because he wanted to make sure they were going to listen and memorize what he was going to say, lest he not teach.

[Speaker 1]
Thank you very much for discussing in the group. I was, I woke up with a long string of messages and I was kind of happy to see the discussions. OK, yeah, that is correct.

But what is the other one? There is another one more meaning that that Master Vasubandhu Buddha intended for the audience.

[Speaker 2]
Wasn't it around the idea that by teaching dependent origination that he was actually teaching emptiness?

[Speaker 1]
Well, that is one thing, but the thing that Master Vasubandhu mentioned specifically.

[Speaker 2]
That was such a great way of saying, no, you're wrong.

[Speaker 1]
No, I'm not saying you're wrong. Specifically mentioned by Master Vasubandhu in the commentary. All right.

So, yeah, basically, this is talking about. The summary presentation and the details of the teaching. All right.

Next one. This is the using the verb to occur. Please give the present tense, the present participle and the past participles and give example of each.

[Speaker 2]
Oh, God. Well, I can do two of these because you gave it up top, right? Jung and Jung.

[Speaker 1]
No, I mean, in English, it's not it's not it's not Tibetan. I am not up to that level yet, but I just want to clarify these English terms. Grammar terms.

[Speaker 2]
Okay. What do you mean? You just want to say occur, has occurred in.

[Speaker 1]
Yes, yes, yes, yes, yes, yes. Present tense is occur. It did occur.

Things occur, right? How about in present participle? Has occurred.

No, that is past participle. It is occurring. It is occurring.

I'm assuming that Sugeng has asked us to use the word occurrence. Okay, can you please take a look if all these are okay?

[Speaker 2]
No, so the present participle, I mean, isn't it has occurred is the present participle, then the occurring is the gerund?

[Speaker 3]
No.

[Speaker 2]
But that past participle.

[Speaker 3]
No, it's occurring.

[Speaker 1]
Okay, this is definitely correct, right? Yeah, definitely. Yeah, correct.

How about this one? Is this okay? Is this acceptable?

Definitely correct. Oh, this is two. Okay, thank you.

So this is present participle. Is this called gerund also?

[Speaker 3]
When it's used as a noun, it can be a gerund, but it's the same form. Used as an adjective, it's a gerundive.

[Speaker 1]
Yes, you're right. Gerundive. Okay, then how about present?

Okay, present participle is the form, whereas gerund and the gerundive are the grammar form.

[Speaker 3]
Adjective and noun are the usages. Usage, okay. Participle, yeah.

[Speaker 1]
So this is the form, right? Okay, got it. Thank you.

[Speaker 2]
The past participle is just occurred, it's not the have occurred. Just occurred, yeah. Just occurred.

[Speaker 1]
Have is the... Okay. And then how about this example?

Is this okay?

[Speaker 3]
Yes.

[Speaker 1]
All right. Thank you very much. I learned a lot.

[Speaker 3]
Very nice.

[Speaker 1]
Get all the English speakers to... I mean, first, I want to learn, clarify my understanding. Secondly, I hope this can help a non-English speaker to understand the terms, you know?

In the last line, you have to say causal link, I think. Causal. Causal.

Ah, I know. This one? Instead of resulting, yeah.

I think so. Okay, the causal link. All right.

Okay, thank you very much, Keshila. Hey, where's your translation? Oh yeah, this is coming.

Oh no, one more. STW. Oh, I hope I don't catch any.

Wait a minute, you have them all? Chukinamdang. What should be the translation for this?

Say again, sorry?

[Speaker 2]
Presentation of the Dharma or version of the Dharma?

[Speaker 1]
Yay! Part of the teaching. Yeah, and then...

Brief and extensive. Sorry, say again? Brief and extensive.

Oh yes. Tim, can you please give me the right to record, please? Thank you.

How about Gongpa? True. What's the point?

Say again? Oscar says, what I really meant. Yeah, nice, Oscar.

You guys can chime in if you know the answers. You don't have to only let the mix nuts answer. Show that you're smarter than that.

All right, thank you. Now the translation. Oh my gosh.

Now the translation is somewhere here, sorry. Oh, okay, let me move it down. I got to think about this.

Okay, so to say that Chungwa past tense occurred and Chungwa present tense occurring are separate things. I'm sorry. Yeah, talking about having occurred and occurring is for the purpose of removing the idea of some people that they are separate from each other.

It's not as if... By the way, you see, then he gives an example, Sugeng, and he says there's no... Okay, I got it.

Then there's no difference. I'm sorry. Anyway, things having occurred in dependence and things occurring in dependence are no different from each other.

By presenting them differently, we just want to draw attention to the fact that they are conceptual or imaginary. Okay, conceptual or imaginary. All right.

The trick here, we would expect, Sugeng, to say one of these last two should have been Chungwa with no au. Okay, you see it? Oh, yeah.

Something's wrong. The text is wrong. It says occurring independent origination is not different from occurring independent origination.

There should have been one spelled differently. The jung should have been spelled differently somewhere here, because that's its point from above, from the first line. But if you were desperate, you could say the drel bar here is past tense, and the drel war here is present tense.

I mean, you could push it. But I don't think that's the point. I think somebody misspelled one of the jungas.

I would have spelled the first one B-U-N-G, this one here. I would have spelled it Chungwa, which is to say having occurred in dependence is not different from occurring in dependence. The difference is just...

We just wanted to point out that the difference is imaginary. So we've mentioned the difference between occurring independence and having occurred independence, and when we talk about khens, triggers, we talk about occurred independence, because that allows us to call the trigger a trigger if something already happened. But actually, there's no big difference between the two.

He says they are both just names. They are both just conceptual imaginaries. It's a very difficult sentence, and it's probably misspelled.

Thank you very much. Okay, okay. Please take...

Is that all I gave you? That's all, sir. I thought I had a longer dinner break.

I'm sorry. I'll just eat while someone's checking your pronunciation. Hi, Shintan.

It's nice to see you. How's your kids? Are they okay?

Everybody okay?

[Speaker 2]
They keep growing.

[Speaker 1]
They are growing. Oh, yeah. They are growing.

Well, they looked up at you for 15 years, and now you look up at them. Yeah, now we look at them this way. It's like the one-on-one building or something.

Oh, yeah. Okay, where is... The boys are tall.

Good, I like it. Yeah, Veronica's sons are both much taller than she is. Okay, I have a special gift for you guys.

Yay. Ready? Yes.

Wow. Meow. We put up the Christmas tree today.

Merry Christmas. There's the boss of the Christmas tree.

[Speaker 3]
Anyway, she's shy.

[Speaker 1]
Okay.

[Speaker 3]
I'm just a worker. I'm just a worker.

[Speaker 1]
I just do what she tells me to do.

[Speaker 3]
Oh, wow. It's nice.

[Speaker 1]
It's quite tall. It's quite high.

[Speaker 3]
Yeah.

[Speaker 1]
Almost as tall as your son. Your son. Okay.

You have to look up and do that. Okay, we'll finish this one, right? Let's go to the next one.

Please read. Yeah. Chik le chik ngu jungwa ni.

Chik le chik jungwa. Chik le chik ngu jungwa ni. Chik, chik.

Chik, chik. Yeah, chik le chik jungwa ni. I got to sit correctly so you guys can see the Christmas tree, in case you get bored of just looking.

Okay. When words come from words, okay? Words come from words, all right?

We're talking about the difference between chungwa and jungwa. I mean, look, he said the last thing he said was, it's all just conceptual, dakpa, but dakpa. And then he says, after all, even words just come from words.

Even words just come from mental pictures. Oftentimes, mental pictures are described as words. We say things exist in word only, or things exist in name only.

But what we really mean is things exist through mental pictures. So sometimes when you're talking about mental pictures, they use the word words. I think the Christian Bible starts in the beginning with the word, right?

It's very interesting. Okay, please read. Ben Kramer wants to check you.

Okay, here starts a discussion, a long discussion. And he says, look, doesn't the first link occur in dependent origination? Doesn't the first link occur in dependent origination?

Why isn't there a link in front of it? Why doesn't it have a trigger? Why isn't there a zero link or something?

And here's the answer. Ben Kramer, you're still going. Yeah, good.

And they give some triggers that Lord Buddha mentioned for misunderstanding. They list three different triggers, okay? Misunderstanding has its own view.

What's that? The cause. Yeah, misunderstanding has its own kin.

Condition. Factor. Misunderstanding has its own she in the special sense of she who can remember it.

Foundation. Causal foundation. Good, good, beautiful, beautiful, beautiful.

You should wait till I offer some money. Shantay must need it. CHOS KYI RNAM DANG means these three all mean the same thing.

You can say misunderstanding has a cause. You can say misunderstanding has a trigger or a factor. You can say misunderstanding has a causal foundation.

These are all CHOS KYI RNAM DANG. That's the same word that you used in your homework. But now it means what it usually means.

SIN NAM DANG. Now it means these are all synonyms. Good.

But SU BZHIN MA YIN PA YI LA BYED PA. This is very, very famous. If you guys studied ACI courses, this was in Maitreya's...

I think it's seven steps of how samsara starts. Six, yeah. This one plays a big role.

SU BZHIN MA YIN PA YI LA BYED PA. Do you guys remember what it means? Hey, beep, beep.

SU BZHIN MA YIN PA YI LA BYED PA. Thinking of things the wrong way. YOGOS PHYIC DU BURTIS NUS RO DANG, Ben Kramer.

I think. Thinking of things the wrong way is the trigger for marikpa. Just before you misunderstand something, you look at it the wrong way.

So Gang, in your own mind, you have to distinguish between looking at something the wrong way, and then that would be the trigger for misunderstanding. So somehow they have to be different. Misunderstanding has to be one step later after thinking of something the wrong way.

I don't know. I think you're going to have to try to find a way to differentiate them in the English. Who said that thinking of things the wrong way was the trigger for misunderstanding?

Who said that? The conqueror, the Buddha. Yeah, the conqueror said that.

So it's probably okay. Okay. All right.

I should translate this one. I mean, you go ahead and read it, Sugeng. Okay.

ZHUGS PO CHE'I MDO LAS RIGS PA NGA YANG YIN PAR GSUNGS TE Yeah. The Sutra of ZHUGS PO CHE'I. Who can give it to me for $20?

[Speaker 3]
You wrote it right there.

[Speaker 1]
Oh, no, I'm sorry. Or not. Cancel that.

There's a COVID tummy sutra. I was working on this sutra for the last year. It says YANG YIN PAR means the DRIB PA NGA are also MA RIG PA'I KHYEN.

What does that mean? The DRIB PA NGA are also MA RIG PA'I KHYEN. Causes of misunderstanding.

Yeah, they're also triggers. The five classical obstacles are also classical triggers for misunderstanding. So what does a mixed nut do here, Sugeng?

Check the five. Yeah. Okay.

So I don't see this separate sutra anywhere. There's an Abhidharma work by the same name. But Gunamati, who's writing a commentary on our book, on our sutra.

So Gunamati has a commentary on our sutra, and he gives his version of the five. I'm suspicious of his version of the five, but anytime you find five from a scripture, it's comfortable to put it in a footnote. It doesn't feel completely right to me.

But his five are very, very famous five obstacles to shamatha. Oh, to meditation. Yeah, these are meditation obstacles.

And they start with Nagarjuna. Nagarjuna lists them in his Letter to a Friend. So here's the Gunamati.

We know he believes that the five obstacles relate to our book, because he's also writing a commentary on the same sutra. So it's not like he's talking about something else. When he says here are the five obstacles, he's talking about the five that Buddha mentioned right here.

Definitely, because he's writing a commentary on the same sutra. I'm not going to stop there. Well, let's read it.

Because the sutra doesn't tell you what the five are. So we're going to go to Gunamati's commentary. But don't forget, somebody like Gunamati lived a thousand years after the Buddha.

So when people tell me, oh, this comes from ancient India, or this comes from ancient China, it must be correct. I say ma kyap. They didn't know much more than we did.

They didn't have a database, for example. Some of them had never been to India. So just because somebody wrote a commentary a thousand years ago, doesn't mean it's correct.

Because they had less resources than we do, to be honest. So don't automatically accept what somebody says just because they're from India, or something like that. If it makes sense, accept it.

Okay, here we go. Please read. Tim wanted to check you.

Okay, this is a famous list. As I said, you can find it in Nagarjuna, who is probably about 300 years before this author. Sorry.

And let's read the sentence. DE LA BRDOD PA SNGA NI Hey, you want to know what the five obstacles are? MA RIG PA'I DAG NI THOB They cause us to start to get misunderstanding, and they also help us to continue to have it.

GNAS PA BYA BA They support its continued existence. BRDOD PAR BYED They accomplish both starting to get misunderstanding, and maintaining your misunderstanding. DE RGYUN BYAS SON GNAS PA BYED PA'I BRDUN GYIS And that's because they tend to support misunderstanding throughout the length of its flow.

Throughout the length of its flow. BYAS SON GNAS PA means they can keep its continuation of the flow. Now, here's the part we really wanted.

The five obstacles are... And by the way, he doesn't help you, because there's one, two, three, four, five, six, seven elements here. And you have to know how to divide them.

And he did not put the numbers there. Somebody else did. Thank you, Geshe-la.

Okay. The five obstacles are... BRDOD PA LA BRDOD PA Who can tell me?

No face. No face. Not DE PA BRDOD PA.

But not wanting to do, right?

[Speaker 3]
Aspirations.

[Speaker 1]
This refers to attraction to the objects of the senses. Attraction to the objects of the? Of the senses, like music, food, sex.

It's a special expression that refers to getting distracted by sense objects when you're trying to meditate. Like, what's the ultimate test for a meditator in modern times?

[Speaker 2]
French fries.

[Speaker 1]
Yeah, you put McDonald's French fries in front of their nose. If they don't move, they have good focus. So, it's very common for sense objects to hurt your meditation.

That's the first one. GNOZ DZAM means what? That's number two.

Malice? Like bad intentions? Yeah, exactly.

Good, good. It means thinking negative thoughts about another person. Like, oh, I wish he would fall off a building.

I wish he would, I don't know, get sick. It's just negative thoughts. I hope the boss yells at her today.

That's as bad as French fries. Thinking about someone you don't like and trying to meditate is a big disaster, as you may have noticed, you guys. Also, if you're trying to sleep.

Alright, these two are put together. DGOS PA means? CING DGOS?

It's agitation and dullness. Yeah, the mind is agitated. The mind is thinking too many plans, right?

So, gang, we have too many plans. By the way, I approved the last plan you sent me about English, okay? Oh, okay, thank you.

Alright, got it? Okay, what's DGOS PA mean, you guys? What's DGOS PA mean?

Is that the opposite? Regret. Regret.

Now, why they lumped them together, I don't know. I've seen commentaries, but I didn't go that deep for you. So, either your mind is too busy, or you're regretting something you did.

You're probably... DGOS PA is in the present, and DGOS PA is in the past. You're distracted by things that didn't work out, plans that didn't work out, relationships that didn't work out.

Okay, alright. Number four, and four A and four B go together. DGOS PA, darkness.

Yeah, yeah, great, great. And it means a very, very sleepy mind. And then he mentions falling asleep also.

Okay, so this is a rather common obstacle to what? Meditation? Yeah, meditation.

What's the deep sign that you have this problem? You start to snore. And then a bad one in the top five is TETZOM.

Who knows TETZOM? Doubt. Yeah, you have doubts about the practice.

Like, you're not sure it's going to work. So, you have doubts about your meditation. You have doubts about the practice.

And that ruins your meditation. Now, that's the original. I gave you two quotations.

The first one ties this list to our sutra without question. Okay? The second one is the original origin that Gunamati probably used.

And here it is. It's from Nagarjuna. His Letter to a Friend.

I remember because I edited this book for my teacher. Please read. Good.

Nice, nice, nice. So, usually we have BAM BAM BAM BAM BAM BAM BAM, right? BAM BAM BAM BAM BAM BAM BAM.

And here it's BAM BAM BAM BAM BAM BAM BAM BAM BAM. Okay? BAM BAM BAM BAM BAM BAM BAM BAM BAM.

Okay? So, we got three sets of two syllables and then three syllables. Classic shloka.

Classic classical poetry. He also says five. Nagarjuna also says five down here.

And he gives one, two, three, four, five, six, seven. And it's your problem to divide them. Correctly.

And I've used their commentary. I use somebody's commentary. Okay.

So, this is a nice review of what we just did, Sugeng. What's gupa? Agitation.

Good. What's gupa? Regret.

Nicer. You know, thinking about old things that bother you, like old relationships or old bosses who fired you, stuff like that. Nirsan?

I forgot. What's that again? That's okay.

That's a long time ago.

[Speaker 3]
Ill will.

[Speaker 1]
Ill will, yeah. I hope the boss yells at this lady. Oh, okay.

I see, I see. And mukpa? Doubtless.

Yeah, and it means like you got up at four o'clock or five o'clock, right, Nick, to do the mixed nuts for five days in a row. Then you have a lot of mukpa in your mind. It's also related to a word for fogginess.

Fogginess. Sleepy. Yeah, you feel sleepy.

Sleepy. Dirpa la dirpa. Attraction to the sense of...

Nice, nice. Thank you for remembering. What's tetsam?

Down. Yeah, these are the dirpa nga. Five challenges.

Yeah, five obstacles. And they are chom kun. They are chom kun.

They are kuma. Kuma. What's kuma mean, you guys?

Thief. Isn't that a thief or something? Yeah, they are the thief who sneaks into the apartment of your brain and chokes your nor, steals your wealth.

Your money? No. Your gewe nor.

[Speaker 3]
Goodness.

[Speaker 1]
Deeds. Good deeds. Okay.

Lhagpa means it is. That's the lhag when you say geshe lhag. Geshe lhag.

It means is. Your is-ness. Gewe nor tobe chom kun lhagpa.

These five are thieves who sneak into your mind and steal the jewels of your good deeds. Okay. Geshe-la, when you say is, is this the to be is?

Yes. It's yin and not yuh. Yeah, you're correct.

It's yin, identification, and not yuh, which means exist. And when you say is-ness, how should I put it? Well, I mean, that's just exaggerating.

When you say geshe-la, it's like, oh, your highness. It's like you're so big. I saw your translation in, I think, One Day Vow.

You put is-ness. I just wondered. Oh, that's a later one.

That's just an emptiness synonym.

[Speaker 2]
I see.

[Speaker 1]
Anyway, you can say here just is. These are the five thieves who steal the jewels of your good deeds. Now, I've got to...

Wait, you've got to turn your microphone off if you're speaking Chinese. Okay. Should I give it just for Sugeng?

Your kids already went to college, right? Yes. Anybody not finished yet?

Yes, the youngest. No, youngest is sort of like going to, soon. Okay, so I'm going to offer you $100 for the youngest scholarship fund.

Okay? Thank you. I'm asking Word and Ben and Nick not to guess.

All right. A lot of pressure, Sugeng. Your wife is right next to you.

She's going to hit you after the class if you don't get this $100. The verse says you should understand that these are the five obstacles. Dzu is not kosha here.

It's the imperative of you should do it. You should do it. It's zepa imperative.

Then it says you should understand that these five obstacles are going to steal all your good deeds. You should understand that. Now, my question to you for $100 for youngest son scholarship fund.

Lots of pressure with mom sitting next to you. Why does he use the honorific here? Khyenpa, you should know.

He doesn't say shepa. He says khyenpa. Very high honorific.

You should understand. But he's talking to someone with very high language. Is it because he's assuming that...

Oh, okay. Is it because he's talking to somebody higher, in this case, not ordinary people? Yeah.

Who's... You have $50. You want the second $50?

Royalty? Yeah, it's a king. It's a king.

If you want $300, give me the name of the king. You had it in...

[Speaker 2]
Oh, Nagasena?

[Speaker 1]
I'm sorry. Nagasena and who? No, that's a different...

Milinda is a different one. Milinda is a different one? This is Nagarjuna's king.

Anyway, you'll never guess it. Udayabhadra. Udayabhadra.

Oh, Udayabhadra. Yeah. Okay.

Okay. Shenchen, he did get the $100. Okay.

Xiaoping. Xiaoping just got off the plane. She's probably half asleep.

That's okay. All right. I think you're under the...

I think you're under the... You're under the DD from the airport. You are under the car.

Anyway, $100 first again. What's your youngest son's name again? Alston.

Alston? A-L-S-T-O-N, yeah. Alston's scholarship fund.

Yay! Okay. Yeah, and by the way, here is...

This is a famous textbook writer from, I think, Ganden, and he groups them for you. He gives you the right grouping. He says, G-d and G-d belong together.

Nyi and Mupa belong together. Then the other three are separate. So that's how you get five out of seven.

Just if you wanted to prove that that's how you group them. Cool. There's another five obstacles that I found from the Vinaya.

I don't think it's those, so I'm not going to read them with you. But if you don't have anything to do, if you can't sleep some night, and Shinten kicked you out of the bed, you can come and read these five. Is there a value if we were to put this in the footnote to say that these are not the five?

I don't think so. I think you're going to distract people from the book. Okay.

So you have to judge how much information you give your audience. Otherwise, they stop reading. All right.

Please read and... Is Adam there? Does he want to check again?

Maybe. I don't hear Adam. Are you there, Adam?

Turn on your mic. Nope. Okay.

Utpala, can you check in? Thank you. Thank you, Venerable.

Okay.

[Speaker 2]
Lovely.

[Speaker 1]
You guys just have to decide what does nepa chepa mean. When you have this misunderstanding, when you reach... What is it that makes misunderstanding stay?

What makes it stay? Nepa chepa. Okay.

If you start to get misunderstanding, what's a good way to keep it going? Okay. And then the Buddha said, jepa nga.

The five obstacles. Yeah, I declare. jepa jau.

I declare it's the five obstacles. If you want your misunderstanding to live a long life, then keep having those five obstacles. Okay.

Cool? Cool. All right.

Keep reading. Venerable... Yes?

No, no. I'm just trying to relate the five end of meditation. Okay.

Somehow they are in different orders, right? Yeah. Yeah.

He didn't give the order that... Gunamati gave a different order from Nagarjuna, for example. And also with the meditation obstacles, right?

Yeah. Does it matter? Does the order matter?

I think it matters. You know, I have thought about it a lot, and I think Nagarjuna has a... I think he's put them in a certain order on purpose.

Because the meditation... The order in the meditation obstacles are pretty logical, so... Okay, probably I just need to cook it more.

Okay. Keep reading. And...

Who is that? Who is that? Chun Tsong, you want to check?

Sure. Give them trouble. Give them trouble.

Come on. Thank you. Okay.

All right. Nice. He says...

What's lokta, you guys? The wrong view? There's no karma.

There's no future lives. There's no three jewels. Okay?

That's lokta. Yang Yin. What does that mean, Sugeng?

Anyone? No. Yang Yin.

Yang Marikpa Gen. The factors? Lokta Tawa is also a Gen of Marikpa.

The wrong view is the trigger of the misunderstanding. Good. Yeah, yeah, yeah.

So he gave some triggers already. You want triggers? I'll give you triggers.

One trigger is the five obstacles to meditation. One trigger is these kind of wrong views that people have. Okay?

Why? Now he says why. Loppa tawa ku du ten.

If you keep tenpa yin on lokta... If you keep on... Sorry, can I ask again Geshe-la?

Yeah, if you keep tenpa yin on lokta... Oh, if you keep tenpa base... This tenpa is the one that means relying on a lama.

Oh, relying... okay. But here it means if you keep relying on lokta...

On the wrong view. And if you gom on it many, many times... You meditate or habituate getting used to it.

And okay, look, you guys owe me like a thousand dollars that I figured out this mistake. Can you see how cool it was?

[Speaker 2]
Wow.

[Speaker 1]
The typist changed it to shi ne, which is shamatha. I put the G with the shi and it became destroyed. Wow.

Boy, and boy, I spent some time on that one. People get mad at me because I don't have time to take them to lunch or something. And really, this is what takes time.

It takes a tremendous amount of time. And I can do a bad job and then the book is going to be wrong. But I can't stand it.

So that's why I don't agree to meet people for chatting. I just... I can't.

Or else you're going to have shi ne when you're supposed to be destroyed when you die. And you get shamatha instead. All right, so lu shik ne means jik.

Lu jik. Destroy your body? Yeah.

After your body is destroyed, if you keep meditating on believing there's no karma, then when you die, you will gyewa in the nyelwa. Born in the hell? Yeah, why is that semchen there for $20?

Because sometimes they just call hell, hell being. But they're just talking about hell. $20 for the Amalie Scholarship Fund.

Okay, $20. Yeah, sometimes they call hell the land of the hell beings. So don't get confused by the word semchen here.

You will be born in that realm. Therefore, these wrong views must be some kind of special gin or trigger for misunderstanding. Which would imply...

Now, what question anticipatory translation? What's the other guy going to say? What would you say if you were the other guy?

Yeah, if I were the other guy, I would ask, why didn't we make this into link number minus one or zero? Yeah, beautiful, beautiful, beautiful, beautiful. Very good.

Hey, Shinten, your husband is very smart, I have to say. Okay. All right, Rebecca, you're checking him.

Be hard on him. Thank you. Okay.

Yeah, gyala means in the unlikely event. Gyala means one in a hundred. But what it means is if by sheer good luck, you get born in the human realm instead of the hell realm, gyalwa nyamba ong na, you will get the same...

you will get a corresponding result. And you will be very mongpa. Your mind will be very mongpa.

Or stupid, right? Yeah, you'll just be a very stupid person. Why?

Because you held wrong views in this life. All right. Yay!

Yay, hell realm! No, I'm just kidding. Rebecca, one more time.

Okay. He's still listing possible triggers for what? For the misunderstanding.

Yeah, for misunderstanding. And he says, Hey, dur chak is also a possible trigger. The desire.

Yeah, desire. It's also a possible trigger for misunderstanding. And you can see that expressed in a book called Sikso Chepa Sum.

Sikso Chepa Sum means tri shloka, the three verses. Apparently there used to be a book called The Three Verses or something. We can't find it anymore.

It doesn't exist anymore. But the Three Verse Sutra says, chakpa bu ni mi she. The person who has chakpa, mi she.

No mind? Or doesn't know mind? They don't know anything.

They don't know anything. What's another way to say that? Marikpa.

Misunderstanding. There it is. There's the connection.

People who have a lot of desire for food or other things, sex, things like that, then they can't understand things. And people with a lot of desire also, chö mi tong. Unsee the Dharma.

They cannot see the Dharma. Now, I was trying to find this for a long time, which is why I don't have time to chat with people. I know you get upset at me.

But here's the best explanation I found. This is Chamyang Shepa, a very respected teacher from the time of Choney Lama. And here's what he says.

Please read, Sugen. I don't know where these backslashes came from. I apologize.

I think they were typing in a book that had these slashes in it. Do chik su chepa sum le. Chokpa phö ni chö mi she.

Chakpa phö ni chö mi tong. Se sok thang. Tru pa phö ni chö mi se.

Se sok thang. Mongpa phö ni. Phö ni chö mi she.

You're right. Yeah. Mongpa phö ni.

Mongpa phö ni chö mi she. Se sok sung pe. Yeah, so he's relating the three verses that we were promised to the three animals in the middle of somebody's book.

Will of Life. Yeah, your book. And he says, here's what the three verses are in the Sutra of the Three Verses.

He actually gives them to us. Chakpa phos don't understand chö. So this is the...

Is this a pig? Those who have desire, right. Oh, this is the pigeon.

The pigeon, okay. Or rooster. Those who have desire, they don't chö mi she.

They don't see the Dharma. I'm sorry, they don't understand the Dharma. And moreover, mi tong.

They don't see. They don't see the Dharma. They don't see the Dharma.

Then he gives you the other two. Yay! Chöpa phos, those people who have chö.

Anger. Yeah, those people who have anger. Chö mi she.

They don't understand the Dharma. And the rest is the same. Chö mi tong.

And they don't see the Dharma. Okay? Now here's the third...

Oh, by the way, that was the snake, right? Anger. Now we got mongpa pho.

Mongpa is the... What is this? Is this darkness again?

Yeah. It means marikpa. Marikpa, misunderstanding.

Yeah, the pig. They don't know the Dharma. They don't see the Dharma.

So he doesn't repeat the refrain. But he says, Oh, just fill it in like that. So there's the three verses for you.

And that's what the sutra was named from.

[Speaker 2]
So that's what the Lhatsok is referring to at the beginning of the section in our text. It said, duk chak la sokpa yang yin.

[Speaker 1]
Yeah, exactly. So yay! Jamyang Shepa.

He's a good man. Sorry Geshe-la, what is yang yin again? Yang yin where?

I mean yang yin in our text. Oh, oh, oh. He's listing possible triggers for misunderstanding.

So when he says yang yin, it means, Oh, it can also be triggered by desire. I see. So it's the understood is the word gyem.

Before yang. Gyem is understood. Yeah, it's a good question.

You asked a good question. The word gyem is understood before yang. Desire is also a trigger for misunderstanding.

Is Niki on? I'm subbed, Geshe-la. I'm as up.

What? We just started. Oh, sorry.

It must be a time zone discrepancy. Yeah, emptiness of the time zone. I guess my next homework will be grammars again.

Oh wait, I'm going to give you a homework. Oh yeah, yes, please. Yeah, let me see.

Yeah, okay, good. And by the way, he's going to discuss why rekpa is also a gyem. Rekpa, the contact, the touch.

Yeah, he's going to discuss why contact can be a trigger for misunderstanding. Whoa.

[Speaker 3]
Wow, wow, wow.

[Speaker 1]
What is it? Since I gave you half of that sentence, you have to do two sentences. So the one that starts with rekpa, you have to translate.

And the one that starts with supoche, you have to translate. The fat sutra. Yeah, the fat guy sutra.

Wow, this is getting more and more sexy than Stanley. Yeah, I'd say there's no comparison. I would say Stanley is going to start crying that he wants your text.

But his text is sexy too. Abhidharma is cool. I kind of love it.

I just can't imagine Vasubandhu holding himself back for two or three years it took to write the Abhidharma. I can't imagine. It must have been a huge confession, right?

Four powers. To hold himself back from saying anything cool. It must have been hard.

I don't know. It's not easy. Thank you, Geshe-la.

You're very welcome. See you later. Say hi to Austin.

Say hi to Austin. Congratulations. Dad's still with you.

Thank you, Geshe-la.

[Speaker 3]
Thank you, Geshe-la.

[Speaker 1]
Okay, we'll see you in the next class in five minutes. Nick is a tough guy. He doesn't give us any time.