Сугэн Ши — Книга 2: Колесо жизни (первый принцип и подразделения зависимости), занятие 31

[Speaker 1]
Here we go. I'm excited. All right.

Let me swallow. This is very impolite to eat in front of so many people. Right Tim.

Okay. Section 18. You know, something I've learned in my life.

I've recently I cleaned out my house. And I found. So gang I found my notebooks from my first class I ever took.

1973 something like that. And I kept, I kept all my class notes. For the last, you know, 50 years.

And it's very important to archive things correctly. So, you know, I have hundreds of files for every translator. I have many, many versions of your text.

I have many, many of the texts that are mentioned in your text. And I keep a careful, I'm a. So gang, they call it in Arizona, they call it a pack rat.

It's a kind of mouse that likes to collect things. And I'm like that. I love to collect stuff.

I never throw anything out. Dharma stuff, knowledge stuff, I never throw it out. So I think it's very, very important that we have a dual archive.

Dual archive means there's an offsite archive. We lost, for example, a lot of videos of my teacher were burned. When the student's house burned down.

And so it's always good to have two copies of all of the historical materials that we use for your translations. We should have all those backups. And we found recently a mistake that I made in words text, his first mind only text.

And we need someone who is assigned to keep all of the mistakes that we find. And then the next time that we publish the book, we need to fix those mistakes. So we need a system and we need a person in charge of 18.01. Oh yeah, we got her. Turn off your mic, Nick. 18.02 is very important to copyright the books and register the books. I had a legal case actually.

Somebody copyrighted one of my books. And it took a long time. It took a lot of money.

It took more money than I ever made from the book to get my copyright straightened out. So we need a good copyright person. They have to register the books.

They have to copyright them properly. It's not to prevent other people from using the book. It's that we can continue to share the book openly.

And sometimes a person steals your copyright and then they don't let other people use the book. So we have to be careful about registering the copyrights. Over here, one of the mixed nuts jobs that we got is to keep the database.

We are the guardians of the ALL database because we are the people who understand it, how to read it. One of the most important jobs of the mixed nuts that you guys don't even know about is that we make sure that the database of tens of thousands of digitalized books is safe. It doesn't get corrupted.

It doesn't get changed. Books that are mistaken don't get put in the database. That takes a lot of work.

It should be a separate position. It should be separate salary, separate bonuses, separate reviews, separate management of this job. It's a huge, extremely important job in the future.

If somebody changes the database, they could destroy it. Right now, that database has only correct books in it. Someone who is good-hearted and who doesn't really understand the philosophy of the 14 schools, it's possible they could destroy the database by adding books that are mistaken or by just destroying it digitally.

We call it the core database. The mixed nuts hold that database. They should because they can read it.

[Speaker 2]
Are you talking about ACIP database?

[Speaker 1]
Yes, ALS database is maintained and is under the control of the mixed nuts. Other people are not allowed to change it. Cataloging input text backlog.

We have a big basket of books that we haven't cataloged yet. We have to hypertext. Hypertext means somebody goes through all the translations made by the mixed nuts.

They link the Tibetan or the Sanskrit or the Chinese to the English or whatever language it is. Those links become a dictionary. If we had a good hypertext dictionary, if we keep up with the translators, then you can see the words that Geshe-la chose immediately, in a few seconds.

We could even have a tool where you click on the word and Geshe-la's favorite translation comes up. This is very, very important. Of all the hypertexting, we could be hypertexting ACI courses.

We could be hypertexting lots of different things. The first thing we need is a hypertext of all the names of the books that Geshe-la chose. Then other people could start choosing names for books if they had this hypertext dictionary cleaned up and finished.

We have a big priority all the time of adding new text to the database and keeping the database safe and clean. You guys have no idea that it took 30 years of very hard work to create that database. The subject categories have never been done by anybody in history in 2,000 years.

It's done. It's finished. It's a beautiful piece of work.

It's extremely important for us to produce accurate translations. We need this core database kept safe and kept accurate. That's another huge part of the Nick's next job.

I have a little bit more to present and I'll do that in the next class. Again, if you'd like a copy of this mind map and the other mind map of the snow mountains, just ask Nick or we'll put it on the chat also. Okay, Sugeng, make us suffer with your homework.

Sure. Today's homework is pretty easy. That's what you said last time.

Yeah. I believe a lot of people took notes, so this should be quite easy. What are all the seven possible meanings of myths in a misunderstanding from the Sanskrit perspective as discussed by Master Vasubandhu in his commentary on dependence?

Does anyone remember any of them? The first one is a lady who hasn't got married yet. No.

Other than is this one.

[Speaker 3]
Let me.

[Speaker 1]
Yes. And then anybody else denied. Second, deny denying existence.

Yes. Same.

[Speaker 2]
Same.

[Speaker 1]
Similar. Similar is the term. Yes.

Nice. Wow. You guys are hot.

Yeah, everyone is hot. Anymore? This is number four, I think.

Oh, yes.

[Speaker 3]
What else? Sorry. Little.

Yeah.

[Speaker 1]
Little. Little. I think this is the one.

Ah, yeah. Insufficient. Yeah.

Anymore? Two more? There's something about negative in general.

I don't know.

[Speaker 2]
Separated from or without?

[Speaker 3]
Without.

[Speaker 1]
Without. Do we have that without? Is this the one?

Oh, yes. Not having something. And what is the last one, which is the correct one?

The opposite. The opposite. Yeah.

Thank you. Wow. You guys are hot.

Everybody's hot. Oh. All right.

The second one is super easy. Instead of saying that misunderstanding is the absence of understanding, we should say that it is a. What is the word that gets you Michael use it.

Sorry.

[Speaker 3]
Incorrect. Yeah.

[Speaker 1]
Okay. Well, I mean, incorrect is. All right.

But what is the other one that gets used? Yes. Who said that just now?

Rob Haggerty said it. Wow. Great.

You can always send money to Seattle from Singapore. Yes, I can. Rob, please give me your email address and I'll PayPal you.

[Speaker 3]
All right.

[Speaker 1]
When we say that misunderstanding is a lack of something. Why can't we say that it cannot be the cause of the will of life? Why can't we say?

Why can't we say anything?

[Speaker 3]
It can't cause anything.

[Speaker 1]
Oh, I see. Okay, good.

[Speaker 3]
No, sorry. Because if something is missing, it cannot cause anything.

[Speaker 1]
Yes, you're right. Yeah. So, yeah.

Guess I think this is all correct. Let me think about it. Why can't we say that it cannot be the cause.

This is a lack of something. Why can't we say that it can be the cause? Ah, okay.

Yeah. There is a ESR. Yeah, there you go. Why can't we say that?

Yeah, why can't we? You can say, why can't we say it cannot be? Yeah.

Yeah. All right.

[Speaker 2]
There you go.

[Speaker 1]
All right. Otherwise, you cancel out both negatives and you cancel. That's right.

It cannot be the cause. Yeah. All right.

Okay. These are simple. What is drama?

Similar. Yes. Hmm.

Okay. Except the nuts. What is Nien Po?

Except the nuts.

[Speaker 3]
Sorry. Antidote. Antidote.

Yeah. Yeah. Not worth it.

No.

[Speaker 1]
Inappropriate. Inappropriate. Unsuitable.

[Speaker 3]
Nice. All right. Thank you very much for your participation.

[Speaker 1]
Nice homework. Nice homework. Thank you, Geshela.

Nice answers. Yeah, nice, nice participants. Sometimes they fall asleep and they don't say anything.

Okay, this is... What section are we in? Which of the seven sections are we in?

Number four. Which is... Yeah, I think so.

What were the two examples? They're not very nice.

[Speaker 2]
Miss wife and miss child.

[Speaker 1]
Yeah, this lady is a non-wife and that son is a non-son. Okay, kind of insult. Okay.

So if that's the meaning of misunderstanding, right? If that's the way we should interpret the negative particle in misunderstanding, then... Okay, this is a point, Sugeng, where sometimes the word lodro or sometimes the word shera simply means intellect.

Okay. It could also apply to smart dictators who killed 10 million people or something. You see what I mean?

Okay. So we call it corrupted intellect or something like that. They're smart, but it's evil.

Yeah, correct. So here, NYON MONGS CAN GYI SHES RA means almost like corrupted intellect. And that entity, that ZE, that entity, which is corrupted intelligence, would also have to be misunderstanding.

And corrupted intelligence could just mean a businessman who thinks he's smart when he doesn't pay his taxes. But that's not the same as misunderstanding the pen, right? So if you just call stupid intelligence, stupid knowledge, understanding that doesn't deserve the name understanding, understanding that doesn't deserve the name understanding, in a way the word son does not apply to this boy because he hasn't been a good son.

He doesn't deserve the name son, or she doesn't deserve the name wife. So if you explain the myths in misunderstanding in the fourth way, then it's possible that kinds of understanding, which are just really lousy kinds of understanding, like being smart to not pay your taxes, those entities, here ZE just means entity, would have to be misunderstanding, would have to be the first link. So here ZE means, look, there is such a thing, there is such an entity, called corrupted intelligence.

So it doesn't here mean the three animals in the middle of the real life or something. It doesn't mean desire or anger, it doesn't mean that.

[Speaker 2]
Okay, sure.

[Speaker 1]
And then you could translate this one. Oh yeah, so looking at the negative emotion, mental affliction, is not a misunderstanding. Yeah, also a corrupted viewpoint.

Corrupted viewpoints are also not misunderstanding. And then he says, and I should have split it off. I should have split off the qīnyé.

Oh okay, I actually move it across, I thought this. Yeah, qīnyé means, hang on, wēntēsima, wēntīsima.

[Speaker 2]
Oh, sima wēntī, what's the problem?

[Speaker 1]
Yeah, hey, what's the problem with doing that? Why can't you call it corrupted viewpoint? The other guy says qīnyé, qīnyé means problem, right?

We had nye ché this morning.

[Speaker 2]
Oh, Allison's book.

[Speaker 1]
Yeah, we had the problems during Sojong, problems during summer retreat, nye ché. Here's ngepa, the same one, ngepa. So he says, well, why can't you call corrupted viewpoints misunderstanding?

Well, if that were the case, then we would never have to describe them separately. If misunderstanding is simply a difference in philosophical viewpoints, then we wouldn't have to use two different expressions. If the difference, if they were the same, we wouldn't have a word for corrupted viewpoints.

We would just call them all misunderstanding. Why do you have to refer to them with separate words if they're the same thing? We're asking him.

He says, well, what's wrong with saying corrupted intellect or corrupted viewpoints are misunderstanding? We say, well, people use that for something else, right? If it meant misunderstanding, they would have called the first link corrupted viewpoints, or they would have called the first link corrupted intellect, but they didn't, did they?

That's all. Yeah, this is the same structure, okay? He proposes a different idea for the definition of misunderstanding.

We're still on mepa. We're still on mepa, derogatory use of the negative. It's the same structure.

He proposes a new idea. We criticize it. Sorry, he proposes a new idea.

Then he says, well, what would be wrong if we said it that way? Then we give an answer. Those three parts are here.

He says, ,GAL TE DE LAS ZHES PA'I NYON MONGS PA DANG, ,GSUNG BAR BSTAN PA'I ZHES PA'I NYON MONGS PA YIN PAR GYUR, Well, I would think that all states of intellect which are GSUNG BSTAN with NYON MONGS are marikpa. Yeah, linked in the five different ways, right? All states of corrupted wisdom, which are linked, or all states of mind which are linked with negativities, all states of mind which are linked with negative emotions, that's the definition of misunderstanding.

All states of mind which are linked with other types of negative emotions. I think that's a good definition for misunderstanding. Then he says, even before we criticize him, he says, well, what's wrong with that?

Chinye, what's wrong with that? We say, ,MAN BRAS PA'I MARIKPA MED PAR GYUR RO, I bet word could guess this. Oh, I like what she said.

Oh, wait, I said that, okay.

[Speaker 2]
Yeah, yeah, yeah.

[Speaker 1]
In that case, there wouldn't be a state of misunderstanding which was unalloyed, which was not combined with other states of mind. In other words, misunderstanding could never stand on its own if its definition depended on it being linked mentally with certain negative emotions. Then misunderstanding could never stand on its own.

,MAN BRAS PA'I MARIKPA MED PAR GYUR RO, ,MAN BRAS PA'I MARIKPA MED PAR GYUR RO, means without being mixed with other states of mind. We had BRAS PA today somewhere. I don't remember.

Yeah. Anyway, ,MAN BRAS PA'I MARIKPA MED PAR GYUR RO, ,MAN BRAS PA'I MARIKPA MED PAR GYUR RO, means unmixed with other states of mind. It couldn't be...

in English we call it standalone. A stand-alone program or something like that. All right.

Yeah, one more. Yeah, this is hard stuff, I'm sorry. Your text, by the way, is totally unique.

It's totally, totally different from every other text. And I repeat, we are out in the middle of the Pacific Ocean without a life preserver, and the sharks are swimming around. There's no help.

Nobody can help. There's no Geshe in the world who can help you read this text. There's no commentary in the world.

There's no Sanskrit original. There's no Chinese translation. Just Vasubandhu, who's extremely uncooperative.

And I have Geshe Michael. You got a guy who's half-drunk and trying to help you. Okay.

Okay. But in a way, that makes it more fun for me. And we're going to have to translate this, and then we're going to have to sit with it, and you're going to have to think about the translation, and you're going to find mistakes.

So here we go. MI DGE BA'I LTA BA YANG MI DGE BA'I LTA BA DANG GSOS PAR BSTAN PA MA YIN PAR BRGYUR ROG Okay. Oh, this is interesting.

If misunderstanding depends on its identity, if it depends upon links to other negative emotions for its identity, if misunderstanding is defined by the mental links it shares with other kinds of negative emotions, okay? Then since it was already linked with other states of mind, it couldn't be linked with these two, which it is, okay? All right?

So in truth, the first link is linked mentally with these two states of mind. And if you are correct with how you defined it, it's already linked with other states of mind. It's like he's already out on a date with one lady.

He can't be out on a date with another lady. Okay? Really, okay?

He's already linked to certain states of mind. So then he couldn't be linked to the states of mind that we know it is linked to. Okay?

So what are the states of mind it's linked to? MI DGE BA'I LTA BA YANG and MI DGE BA'I LTA BA DANG? The non-virtuous and the roots of non-virtuous?

The non-virtuous views and the root of non-virtue? Yeah, and this is a long story in the Abhidharma, which was written by... Master Master Madhyamaka.

Yeah, yeah, yeah. MI DGE BA'I LTA BA is... Usually they say, PHRA'O ME'I NGOS TZAM MED PA.

The shame and... Consideration. Yeah, good.

Consideration, yeah. Yeah, yeah. Avoiding bad deeds because of your self-esteem and avoiding bad deeds because of what your friends and family will think.

So, yeah. If your link up for misunderstanding is correct, then it wouldn't be linked up with these two and it always is. Okay?

So Geshe-la, we are saying that misunderstanding is only linked up with these two and not... It's kind of the implication. When you are defining, it doesn't mean that it's linked up with every negativity in the universe.

But when you're defining it, you have to stick to the things that are central to the idea of misunderstanding. Can we also say that now for the wheel, to trigger the wheel to start, these are the two that are important, whereas the rest are not that important? The rest of the negativity.

I think when you teach your first classes after you finish translating this book, you could follow this train of thought. Okay. Yeah, not bad.

Not bad. Yeah, I think it's correct. Okay.

Okay, thank you. Thank you, Geshe-la. Here we go.

I guess it's this one, right? Yeah. Maybe I'm remembering.

Okay, we got this. You did that. You did that.

See how I split it off now? Sugeng, I understood it more. You've finished all those.

Now we have the fifth kind of meaning of missed, which is not the one that we want. What was the fifth one, Sugeng? Are you in solution?

Not enough. What was the example? The salt.

The salt on the vegetables and... Something else, something else. Yeah, something else.

Lack of hips. Lack of hips, yeah. Yeah, yeah, yeah, yeah, yeah.

This lady's got no hips.

[Speaker 2]
Or this food has no salt.

[Speaker 1]
Okay, good. Okay, please read, and Alex Rivas is dying to correct Singapore. Thank you.

RIG PA CHUNG BA YANG MA RIG PA MA YIN TE RIG PA LA SOGS PA'I RIG PA MA RDZUGS PA'I RIG PA YANG MA RIG PA YIN PA RGYUR THA RE Good. This is a really weird one, okay? And I spent about, I don't know, 45 minutes on it, an hour on it today.

RIG PA CHUNG BA means what? Little understanding. Little understanding, yeah, little wisdom.

Yeah, don't forget the two examples. Salt and hips, okay? Insufficient knowledge is not a good description of misunderstanding.

Insufficient understanding is not a sufficient description of misunderstanding, okay? Because in that case, all kinds of insufficient understanding would be the first link in the Wheel of Life. And then he lists one, and he says RIG PA LA SOGS PA'I RIG PA The knowledge of the eight, the knowledge of number eight, the knowledge of number eight, okay?

Thanks a lot, Vasubandhu. Please mail me your commentary before you say stuff like that. Oh, I didn't have time to write a commentary.

Well, thanks a lot. For example, the knowledge of number eight. So I looked at like five candidates for number eight, okay?

By the way, nobody ever mentioned this. Nobody, ever. In 2,500 years, nobody ever mentioned it.

I'm sorry. Well, there was one guy, there was one guy, and I like his explanation, okay? And he says, and you know, OM MANI PADME HUM, I hope it's correct.

There's the four results of the path of virtue. What is it, you guys? Cheer me on.

Your mentor. Team member. Non-returner, returner, once-returner, non-returner, all-returner.

Once-returner, non-returner, arhat. And each of those four, and I think we had it in the Mixed Nuts before, is in the Abhidharma system, is divided into entering and staying. Which makes a total of eight, okay?

And what he's saying is that the knowledge of the arhat, okay? Which is not quite complete, right? He's not quite a Buddha, right?

So according to you then, the knowledge of an arhat who's already established in his or her arjahat ship, because that knowledge is still not completed because they're not a Buddha yet, okay? Then that would have to be the first link in the Wheel of Life. The knowledge of an arhat.

The advanced knowledge of an arhat, which is not yet Buddhahood, and therefore is lesser knowledge. Okay? In other words, all forms of incomplete knowledge, according to your definition of misunderstanding, would have to cause samsara.

And what's the problem with that?

[Speaker 2]
Yeah. I'm sorry.

[Speaker 1]
Yeah, I'm sorry. So I think we got the right eight. I think we got the right number eight.

Now, here's all the candidates I looked at, just if you want to know. This phrase is often used for the eighth grammar case. That didn't fit.

Number eight is often used for Ling number eight, and that didn't fit. And number eight, Rigpa is sometimes used for knowing the eight branches of the Arya Path, and that doesn't fit. And here's a commentary on Abhidharma.

Very, very famous. I told Stanley the other day, if he ever finishes his book, which I don't think he... I mean, he's going to be 100 years old.

There's a great one by Gyawang Losang Chinlin. This is his... It's called Gyawang Tzu.

And he only treats the difficult points in debate format. Only the most difficult points. And he doesn't touch anything else.

Anyway, he's got the beginning of the story about the Arhat there. And then I like this... Also, I don't think word that it's Rigpa number eight, which is a nickname for Kunshi.

I don't think he's referring to that. These are all the possibilities. I like this one, which is actually a commentary on our text.

You can read it. And you can use it in your footnote. Don't forget, this is the one we're going to use.

Grandpa will forget. Okay. Oops, sorry.

Word's going to help us. Word, did you do this text yet? No.

Okay, let's do it. Okay, thank you. Okay.

Yeah, good. And it just says the same thing, okay? LUNG LA'I LDOG PA, I'll take this to mean when we're speaking about getting out of the wheel.

SKYES PA LA SOGS PA'I RGYUN DU ZHUGS PA'I DRIB BU The result that begins with stream-entering, LUNG DU BYA BA'I PHYIR, when you want to reach your goal, that ZHUGS PA'I RGYUN PA of that Arhat is still a incomplete form of Vimala wisdom, okay? And according to you, that would also have to be misunderstanding. It would have to be the first link in the wheel, okay?

So somebody's agreeing with Vassa Bandhu. Okay. All right, what was possibility number six again?

Of the meaning of this, the meaning of miss. Not having something missing? What was the example?

No monk, no monk and no water in the retreat center. No monk, no...

[Speaker 2]
Wow, nice.

[Speaker 1]
Sounds like Diamond Mountain's water situation. Please read. And Adam, are you there?

Is your microphone on? Okay, Gibson Chang, let's go. Number six.

Okay. RIG PA DANG BRAL BA GANG YIN PA DE YANG MA RIG PA MA YIN TE RIG PA MA SKYED PA'I RGYUD KYI MIKLA SOGS PA THAMS CAD KYANG MA RIG PA YIN PAR GYUR LTA RE KYANG MA RIG PA MA SKYED PA'I RGYUD KYI MIKLA SOGS PA THAMS CAD The simple chalwa of rigpa is also not misunderstanding. The simple...

Absence? Yeah, the simple absence of understanding. The simple absence of understanding is not what we refer to as misunderstanding, okay?

So, we could, for example, point to the I etc., I-power, right? In the mind of Gyukyi of a person who has not yet achieved understanding, okay? So, he doesn't have understanding.

According to your definition, he is bereft of understanding. He lacks understanding, okay? If you take a person who doesn't have understanding yet, according to your definition, his eyeball would have to be marigpa.

[Speaker 2]
Misunderstanding.

[Speaker 1]
Misunderstanding. His eyeball would have to be the first link in the Wheel of Life because you defined it as the absence of understanding. So, the eyeball in the face of a person who doesn't understand the dharma, okay, is also free of or lacking understanding.

So, then it would have to be the first link in the Wheel of Life, according to you, okay? If you want to read mis- and misunderstanding that way, then I guess his shoe is also on his, I don't know, his computer, you know?

[Speaker 2]
I see.

[Speaker 1]
Okay, all right. He doesn't give this one much. He doesn't give much, okay?

Now, why are we feeling happy, Sugeng? Because this is our definition. This is supposed to be the right one.

I hope to God it's obviously correct. Okay. Gibson, you didn't have a chance to criticize him.

Just every third word, just criticize him. It doesn't matter if it's wrong or right.

[Speaker 2]
Okay.

[Speaker 1]
Okay. RIG PAS MI THUN PA'I PHYOG KYIS CHOS SHEN GYIS Okay, go ahead, sorry, sorry. RIG PAS MI THUN PA'I PHYOG KYIS CHOS SHEN GYIS PHYOG KYIS PHYOG KYIS CHOS SHEN GYIS MA RIG PA YIN NO ZAS BYA BA RIG PAR BYA STE GSOS NA MA YIN PA DANG DRAG PA MA YIN PA DAG BU DANG CHAGS PA MED PA DANG ZHES DANG MED PA ZHES NO Nice, nice pronunciation.

Now, if I remember correctly, Sugeng, there were two examples of number seven.

[Speaker 2]
Two examples.

[Speaker 1]
One was ZUN NA MA YIN PA and one was DRAG PA MA YIN PA. Oh, yeah, so non-virtue and not-in-fame. Yeah, actually ill-repute, okay?

Bad name, bad name and bad deeds, okay? Bad deeds and bad names. So he says, that kind of fits, doesn't it?

And then he says, we could have also chosen CHAGS PA MED PA and ZHES DANG MED PA. No desire and no anger? Yeah, good, those two other animals in the Wheel of Life, right?

So RIG PAS MI THUN PA'I PHYOG KYIS CHOS SHEN GYIS other entities in the specific sense of working actively against knowledge. Other entities in the sense of being directly opposed to knowledge. MI THUN PHYOG, who?

There's a famous MI THUN PHYOG in Venerable Utpala's new book. Can you guys tell me? MI THUN PHYOG.

MI THUN PHYOG MI THUN PA'I PHYOG Yeah, it's what we've been going through the last couple of classes. There was two different arguments about what the Mind-Only School believes, Master Asanga. Oh, I'm sorry, I got to restate it, Nick.

I'm looking for THUN KHYEN in Venerable Utpala's new book, which if you don't have it, you're a loser. If you don't have 10 copies, you're a loser. Okay.

Oh, the book that just came out. Yeah, what's THUN KHYEN in Kamalashila, in Bhavanakamma? Meditating on the same level?

No, the things in meditation that support your practice, like good friends, et cetera. Yeah, good friends, good books, good mixed nuts. Good place.

Yeah, okay. So anyway, any other entity in the universe which acts in opposition, let's say, MI THUN PHYOG, any entity in the universe which acts in opposition to knowledge is misunderstanding. Any entity in the world which acts in opposition to understanding is what we call misunderstanding, okay?

And he's making a joke here. He says, RIG PA CHOG. $100 for $100.

You got to know it. No, no, for $100, $100. Wow.

[Speaker 2]
You have to understand, but...

[Speaker 1]
No, cancel the bet, cancel the bet, cancel the bet. Did I make it clear? Cancel the bet.

RIG PA CHOG means you guys got to understand. Get it? It's a joke.

Because he's talking about misunderstanding. Ah, you guys got to understand that misunderstanding means any kind of state of mind which is working against understanding. Can you understand?

He's making a joke. He's being Vasubandhu cute. And then he gives those examples.

So we have a conclusion. The number seven is the correct interpretation of the negative particle, MI THUN, okay? And I don't know about you, but I'm exhausted, right, Sugeng, by this presentation.

So Vasubandhu says, hey, let's move on. Yay, thank you, Vasubandhu. We're about out of time.

Well, it's always good to start the next thing. By the way, if you guys want to know just an old man's knowledge of life, never stop at the end of something.

[Speaker 2]
Okay.

[Speaker 1]
Start the next thing and your mind will always be fresh. I'm telling you, okay?

[Speaker 2]
All right.

[Speaker 1]
And so here we go. I'm just going to give this little tiny sentence here, Sugeng. You ready?

Please read. DE NGO BO YANG GANG GZHAN NA Yeah, what's the NGO BO? Okay, I understand that you want me to understand that not understanding, understanding is misunderstanding, but what's the NGO of that?

The nature? Yeah, what's the nature of that, okay? What's the basic nature of that misunderstanding?

And this is your hallmark that you're going to walk into your next term with, Sugeng. Okay. And he talks interestingly about love, champa, about attachment, chakpa, about meditating on terrible things, midupa.

He talks about shebang, anger, yeah, and desire. He covers all those things very, very interestingly in describing the core of misunderstanding. He's going to talk about love.

Okay.

[Speaker 2]
Wow, this is exciting.

[Speaker 1]
Yeah, I can barely wait for this to start again. I love a few hundred hours. Okay.

No, I'm taking a long sleep. All right. All right, thank you, Vishal.

Mr. Newt, how much time we got? You're welcome, Sugeng. Nine minutes.

Woo-hoo, that's dessert time. Oh, money.

[Speaker 2]
Thank you, Geshe-la.

[Speaker 1]
Thank you, Geshe-la.