Сугэн Ши — Книга 2: Колесо жизни (первый принцип и подразделения зависимости), занятие 33

[Speaker 1]
Beautiful. Are you guys still in Bali? We are, we are.

I hate you, I just hate you. I wish you could, I wish you could come to Arizona in the summer and I go to Bali, okay? I'm sorry, yeah, we are, we are flying to Surabaya this weekend, so next weekend.

I know, another beautiful city in Indonesia.

[Speaker 3]
We are working, we are working.

[Speaker 1]
We are working, we are working. Yeah, I know, you're working on one of those beach chairs. We are, we are.

You guys know she's the queen of Surabaya? All right, you got homework for us, Sugeng? Yeah.

Listen, if you, if you go slow on the homework, I can finish my birthday cake. Okay, I'll go slowly if people cannot remember the story. Okay, somebody, somebody asked me how many students you want in your life.

I said 365 with different birthdays. That's the best. Okay, go ahead.

Okay, so I have to remember what is the amazing story about Stiramati, who is learning from Master Vasubandhu as a young boy. He didn't get to sit in the bathtub. He didn't get to sit in the bathtub, that's a good one.

And then after that, what happened?

[Speaker 2]
Just after he was born, he turned to his daddy and he said, where's my teacher?

[Speaker 3]
Where's my teacher?

[Speaker 2]
And his daddy said, who's your teacher?

[Speaker 1]
You remember, right? Yeah, amazing. Yes.

So yeah, he, he, he was, he didn't get to sit in the bathtub, but he was there listening to the master reciting the major sacred collection on the copper bathtub. Yeah. So he would listen to the scriptures of a long hour.

And then one day he died and passed on to the other world. And yeah, and he asked his father where his teacher was. And he answered, Master Vasubandhu.

Yay.

[Speaker 3]
He was a pigeon, right? Who was listening?

[Speaker 1]
Ah, pigeon. Oh, as a pigeon. Yeah, that's right.

As a pigeon. Ah. Probably stuffed in oil.

Yeah. All right. Thank you.

Thank you for the correction. That's a good one. Okay.

[Speaker 3]
What was the Tara Stupa? Say again? Just an addition.

[Speaker 1]
Oh, yes. Thank you. And what was the Tara Stupa at Nalendra Monastery known as and why?

Rolling Pea Stupa. Rolling Pea Stupa. Or Geshe-la said Tara Bean Stupa or whatever.

Rolling Pea Stupa. Yeah. Why?

That was the beginning of the Rolling Stones. Oh, really? Rolling Bean Stupa.

Because Thirumathi went there and he did a kind of half-ass offering of Okay. Yeah. Sorry.

And so they kept rolling off the stupa until he was like, okay, you can have them all, Tara. Yeah. And then he cried and then Tara.

And what did Tara do after he cried?

[Speaker 3]
Told him she'd be by him always.

[Speaker 1]
And then what happened after that? His wisdom became unstoppable. And yeah, his understanding became unstoppable.

[Speaker 3]
Yeah.

[Speaker 1]
So what should that be? Geshe-la, it should be Rolling Beans rather than just Tara? Hey, you're the translator.

It's up to you. Okay. Rolling Peas?

Up to you. You're the translator. Okay.

When people criticize you, I'm going to say it was your idea.

[Speaker 3]
Okay. Okay.

[Speaker 1]
Now, last one. How did we know that Thirumathi has mastered at least the three major Buddhism schools? Good question.

Didn't he write books on three of them? Yeah, he wrote commentaries. What are they?

Which one? Oh, painful question. I think Vaibhashika, Mind Only, and Lower Middle Way.

I forget, though. I think I am. Oh, okay.

What are the books? Anybody remember? Abhisamma.

Abhisamma. Yeah, Samuccaya.

[Speaker 3]
Samuccaya, Abhidharmakosha.

[Speaker 1]
That's for the Mind Only. For the Vaibhashika, which one? Abhidharmakosha.

[Speaker 3]
Abhidharmakosha.

[Speaker 1]
And the Higher Middle Way is a commentary of a book by who?

[Speaker 3]
Master Chandrakirti.

[Speaker 1]
Yeah. Nice. All right.

Now, the Tibetan. Yay, I love this word. Full copper bath.

Yes. Yeah. Mangrik.

Lowest caste. Commoner, middle class. Commoner, middle class.

Commoner caste. Natchat Tokser. Yay.

Lightning. Anabebe. Lightning strike.

Lightning strike. And what kind of material? Iron, sky iron.

Sky iron. Unstoppable steel. Yay.

Unstoppable steel. Thank you. Thank you.

All right. Did I give you some homework? Yeah.

Oh my gosh, this is going to be difficult. Okay. If we understand the first line, let's talk about the understanding itself.

Oh, that's cute. RIG PA'I DI GANG ZHIG NA What is RIG PA? GANG GYI MI THUB CHOK PA'I RIG PA'I YIN PA DANG Nice.

Good. Understanding is the opposite of misunderstanding. It's interesting that he defines misunderstanding.

When he wants to define misunderstanding, he says, you guys have to understand what understanding is. And then when you say, what's understanding, he says, well, that's the opposite of misunderstanding. Thank you.

Okay. So, Mainly understanding is defined as wisdom transcending the world. The wisdom consistent with that.

Nice. And the wisdom gained following that. Very good.

Okay. How do we do this and how to refine it? Yeah, good.

To understand is the wisdom deriving from listening, contemplation, and meditating. Yay, good translation. Thank you.

So, you noticed those three steps, right? Yeah. Yeah, good.

I'm glad you caught it. I'm glad you caught it. Because the THOS was the ancient form, YIN PA, right?

[Speaker 2]
Yeah, YIN PA, yeah.

[Speaker 1]
Okay, good job. Good job. All right, let's get to work.

Yeah, let's work. We're not paying you for nothing, Rory. Oh, maybe I have to...

Hang on, I gotta go find my place. Oh, hang on, hang on. Uh-oh.

Here we go. All right. Can you see now, right?

Yeah. Okay, here's the part that Sugeng skillfully translated. Not yet.

We didn't translate this part. Okay. Let's read this part.

Go ahead. And Rob Haggerty is going to check you. It's hopeless with Sugeng.

But anyway, Rob, you can make a mistake with Sugeng. Okay. Okay.

Yeah. So let's say you wanted to look at the power of the eye, right? The eye sense power.

It's not the eyeball. In Abhidharma, and in Buddhism in general, it's the cells at the back of the eye which are sensitive to light and shape. Okay.

Colors and shapes. So it's suktangwa. Suktangwa means subtle.

Very subtle, almost clear type of form. 20 bucks for another dangwa we had recently.

[Speaker 2]
Good.

[Speaker 1]
Yeah, faith. And that means crystal. So dangwa as faith means crystal.

Dangwa here means living physical form which is clear and difficult to perceive. It's too tiny. You can't see those cells.

So it's called crystalline, or too fine to detect. Okay. dangwa rang gi ngo yang ngepar jawa su shik nu How could you ever directly perceive the power of the eye?

You cannot. Okay. Like if you try to cut the eyeball up and it's all bloody and messy and you won't see anything.

How do you know? su shik nge ngeypar here means ascertain. And su shik nu means who could ever be able to describe the power, the sense power of the eye, which is those cells at the back of the eyeball.

You know, in 2000 years ago, who was able to tell that? But, please read this once again. So who would be able to tell that the power of sight is based on almost invisible, dangwa, crystal clear cells at the back of the eye?

Then he says, nyi kyi lukpe nang tongway jawa chepa le, le na de yukpar ngeypar jawa You establish the existence of the power of the eye. How? When you see stuff.

Okay. Okay. What's here?

Oh, it's a cellphone gehla. Okay, so you have an eye power. Got it?

All right. It's by logic that you are establishing that you have some kind of power within the eyeball that's allowing you to see because you see. And you see even, yeah, even as you sleep, in the dream, you see things.

If you see things, even in a dream, we can logically deduce that you must have had some experience centered around your eye somehow. In that way, we can establish the existence of the power of the eye. So there's some things that you can't see.

Joke. There's some things that you can't see but that you can prove. Like your seeing.

It's very cute. Okay, there's some things you can't see which you can prove. Like seeing.

Okay.

[Speaker 2]
Got it?

[Speaker 1]
Which one? It's very cool. Don't be so rigid to the sleep.

The sleep. Say again? Which word?

Oh, nyi loppa is an idiom. Nyi means sleep. Nyi means sleep.

Loppa means to sleep sleep. In English, we use sleep. But in many languages, you say you sleep your sleep.

Here is, you go into sleep. Nyi lop means you pass into sleep. And it's the Tibetan ancient word for sleeping.

Nyi lop means sleeping. And nyi by itself means the act of sleep. Okay.

Okay, it's okay. Nyi loppa yang. Even a person who is sleeping, because they see things, we can see that they have the power of sight.

Because people even asleep see things, we can see that they have the power of seeing. Okay. What's it got to do with the first link?

[Speaker 3]
Misunderstanding.

[Speaker 1]
We're talking about the opposite of misunderstanding. We're trying to define misunderstanding as a lack of understanding. And then now we have to try to understand understanding.

Okay, got it? Okay. And there's certain assumptions we can make about understanding, even if we can't directly see how it works.

Okay. Probably because we're understanding the book about understanding, we must have the power of understanding. All right.

Keep going. Yeah, and when we don't see things, we can say that's the opposite of knowing. And we can understand misunderstanding that way.

When we don't see things, we can think of that as the opposite of understanding. And we can say that's kind of like misunderstanding. So we're defining misunderstanding through its opposite, understanding.

Okay. Now Vasubandhu says, okay, if we're going to define misunderstanding through the understanding of understanding, well, what's understanding? And then he says, rikpa dekha shana.

What's that mean, Sugen? And we covered this in the homework just now. If you want to understand.

Oh, sorry, yeah. What is understanding? Yeah, what is understanding?

What's the first thing? Misunderstanding. How are you going to understand it?

What's the opposite of understanding? Well, what's understanding? Well, understanding is the thing that has the opposite called misunderstanding.

And we're like, oh my God, you already went that way. Okay. And then he says, mainly here, understanding doesn't mean normal understanding.

It means understanding the real higher nature of things. jikten len depa. What's that mean?

When we talk about understanding, we're not talking about understanding politics or something like that. We're talking about understanding how the world works. jikten len depa sherab.

Wisdom beyond the world. Not the kind you get on the internet. dang de jesu tumpa.

And other kinds of mental functions that help your understanding. And jela topa. If you keep trying to understand understanding, you'll reach a point of super understanding, which comes after understanding.

Sorry. jela topa. $200 for the definition of gonglam.

The thing that comes after tonglam. Nice. Tibetan, please.

Oh. tonglam jesu. $300 for Tim Lornhouse.

Okay. Yeah. Maybe this is a part here.

Jela topa. Jela mundong. See?

Jela. Okay. Okay.

Got it. So when you finally get into wisdom, and after that, you get super wisdom. Okay.

Cool. All right. Please.

You finish this, Sugeng. de che du chepa. What do you have to do to get that?

de yong su chungwa chepa. How do you purify that wisdom? That's the three-fold process of...

... ... Yeah.

Classroom hours. Many hours. Okay.

You have to collect classroom hours. There's no substitute. There's no easy way.

Every time you miss a class, you are taking yourself farther from enlightenment. So, nye ma. You gotta have clock.

You gotta clock hours in the classroom. Online. Okay.

It's okay. If you're, you know, if you're one of those rich Ukrainian Russian people want to come here and hang out, eat cake. That's the first group I saw eat two cakes in one birthday.

Okay. chepa da yong su chungwa chepa. nye ma, samba, and gongpa.

Okay. That three-fold process. I thought you guys might like to know that Seramay Monastery has a nickname.

Tusam Gombay Norberling. Tusam. Tusamki Norberling.

I know. They left out the gongpa. My fault.

[Speaker 3]
Wait, do they?

[Speaker 1]
It's the jewel island, which is a reference to Sri Lanka where you just pick up jewels on the ground. I was driving in Sri Lanka. We stopped.

I said, I got a pee-pee. They said, just walk over in the bushes there and pee-pee. Now I'm looking down and there's jewels on the ground and that's Sri Lanka.

That's jewel island. You know, I just started picking them up. I forgot the pee-pee.

So anyway, so those three-fold process. It's called, Seramay is called the jewel island of learning, contemplation. They left out the gongpa, Nick.

I'm sorry. Okay. Let's go again.

You don't mind if I eat cake during your... Please. Who wants to correct?

You guys can correct pronunciation. You want to try? No?

No? Tim? Tim, come on.

Grandpa can eat cake. Quick, quick, quick, quick. Tim's going to correct your pronunciation while I eat birthday cake.

This is why I teach. And I'm going to eat some popcorn. No, you can't.

You've got to stop. Because you're not going to miss it, I think. Your pronunciation has to be good.

[Speaker 2]
That makes too much noise and that's all we hear, Tim. Thank you.

[Speaker 1]
Show some compassion and make some mistakes. Okay. Where do you make your mistake, Sugeng?

The mistake was he didn't make a mistake. Hey, Ben Kramer, I'm having trouble with this last swallow thing.

[Speaker 2]
Oh, yeah.

[Speaker 1]
It's difficult to do the final swallow. You could try standing up.

[Speaker 2]
You could try rinsing your mouth with water.

[Speaker 1]
One sitting. Never mind. Neten Shariputra.

What's that, Sugeng?

[Speaker 3]
The Elder Shariputra?

[Speaker 1]
The Great Elder? Yeah, the Elder. Yeah, neten means a wise elder, like Geshe-la.

Neten Shariputra, when he was an elder, he taught a do. He taught a sutra. Yeah, he taught a sutra.

There's a sutra called, the sutra spoken by the Elder Shariputra. And by the way, that sutra is gone. We don't have it anymore.

So a lot of the trouble of translating Sugeng's text is it's 2,000 years old. And a lot of the sutras mentioned have been missing, gone missing since then. DO LAS KYANG RGYUR LEN PA'I PHUNG PO NGAG What's that mean, Sugeng?

The five hips, the five body and mind. Taken on at birth. You're taking on the five hips.

Taken on at birth, yeah, which are taken on at birth, okay? RGYUR LEN PA'I PHUNG PO NGAG If you can shepa dos. If you can...

Shepa. Shepa? Shepa tikun?

Shepa. Shepa. Understand.

Yeah, if you can understand your own body and mind correctly, jitawasindhu, correctly. If you can understand your own body and mind, okay, that is shepa. Which means the emptiness of your body and mind.

If you can just understand yourself, your own body and mind, correctly, jitawasindhu, that's shepa. And that's tongwa. That's real seeing, okay?

And then you... Then we can say you have shira. You have wisdom.

Wisdom. And you have nangwa, aloka. Aloka.

Realization. You have light. You have light.

Your mind is full of light. And we can say you have ngundog, lam, khenpa. Realization.

Yeah, realization. Abhisamayo. Right?

Dopa shedjawa. Kangyibepar. Okay?

All the way up to that. That whole process, starting with your body and mind, and working on understanding it, knowing it, seeing it, wisdom, light, realization, that's called... Understanding.

Understanding. Nice. So, this is how Vasubandhu is getting at the meaning of Madhura.

Misunderstanding. He says, just go to Ashariputra. He said, really understanding where your body comes from, where your mind comes from.

The seas and emptiness. That's wisdom. That's understanding.

So, you got it? I don't have to say anything else. The opposite of that is the first of the twelve ways.

Got it? Cool? And isn't that true?

Isn't that so cool? All right. Keep going, Sugeng.

Tim's still checking, and Grandpa is still birthday kicking. Kikir deripa shedjashema. And why did I start coming home tonight?

Why do we say that as an understanding? Yeah. Why do we say the word understanding?

What does understanding mean? Okay. Keep going.

Good. Kangyichir, because rikpa is called rikpa because there's rikpas jitawashin. The way things really...

Understanding is called understanding because it sees things jitawashin. Okay? As they are.

As they really are. Okay? Then there's an important d-e-s.

Tell me what's the s in d-e-s, Sugeng. For two dollars. The subject?

Yeah, it makes it the subject. And that rikpa, de. That rikpa, de.

By the way, you have to stretch it out. You have to show the s in pronunciation. It's silent.

When you stretch it out, it tells the listener there's an s there. Listen. Te.

Te. Okay, that means d-e-s. Big difference here because that rikpe, by the rikpa, number two.

It leads to liberation? Yeah, you can get to liberation. Okay?

If you can understand your body and mind, that's understanding. And what does understanding do? My God, it liberates you.

Okay? It liberates you. Okay?

And if you're able to go to rikpa, okay, if you're able to go to knowledge, to understanding, de na rikpa she. Okay? Because we are going into understanding, we call it understanding.

Because it takes us into understanding liberation, we call it understanding. Okay? Because it takes us into an experience of liberation, we call it an understanding experience.

Okay, got it? NGES RIGS SHES PA CHA'O He says here, NGES RIGS means you got to understand the verbal roots going on here. You got to understand the Sanskrit going on here, which is vid, vidya.

A vidya, ignorance. Vidya, knowing. Okay?

Vid, video, seeing. Okay? Seeing, vision.

Okay? And that's what he says here. If you see with this understanding, vid, you will go to liberation.

So he's saying, don't forget the Sanskrit root here. Who's saying that?

[Speaker 3]
Masala Subandhu.

[Speaker 1]
Subandhu. Be sensitive to the Sanskrit root here. The Sanskrit root here, vidya.

Which in English means video, vision, to see. Okay? To see what?

To see your real nature. Cool. Beautiful.

He says, don't forget the root. NGES RIGS means root. Go for the root.

Go for the Sanskrit root meaning, vid. Okay, good. By the way, veda comes from that also, right?

All right. The books of knowledge, right? The ancient books of knowledge, veda, comes from vid.

Okay, let's read. Timothy is still checking, and grandpa is still eating. Yeah, I love this Seyda Ndemba Supoche.

He must have eaten a lot of cake too. Supoche means the monk with the big tummy. And that was his name, okay?

His name was the monk with the big belly, okay? Probably eating cake during the translating phase. And the elder Shariputra, in that sutra spoken by the elder Shariputra, he says to the junior monk, what do you call it, Sandhya, Sandhya stomach, watermelons, shikwa, shikwa stomach, okay?

He says, what does he say? Translate it again. RAB TU ZHES LA DE DE'I NA RIG PA If you know, RAB TU ZHES LA, if you know well, that is understanding.

No, go from the back, go from the back. We call it RIG PA because it's very particular. Because you know it well?

Yeah, we call something understanding when you kick ass knowing things, okay? Super, super knowing, RAB TU, RAB TU, okay? What's understanding?

It's not just understanding. It's a deep realization of your own nature, your body and mind, okay? That's why we call it understanding.

It's not a normal understanding. Then the opposite of that, it's not a normal misunderstanding. It's totally ignorance about the emptiness of yourself.

Got it? Cool. And by the way, the first link is always NGA DANG NGA YI BA.

What's that mean? NGA DANG Me and mine.

[Speaker 3]
Yeah, me and mine.

[Speaker 1]
The object of the first link is always me and mine. Me and my five heaps. Okay, got it?

That's real misunderstanding. That's the first link. What is the CHE DANG LDAN PA?

CHE DANG LDAN PA, what does it mean? Junior monk, we had it in the Heart Sutra. Ah, CHE DANG LDAN PA is the junior monk, okay, okay.

Yeah, a lot of people mistranslate it as senior monk because it means has time. But if you know the scriptures well, it means has time to go, which means junior, okay. So a lot of people misunderstand the word, okay.

And they say senior monk, but it's junior monk, okay. All right. That's a funny one.

All right, keep going again. And Kim, please. PHYIR RAB TU ZHES ZHES NA, ZHUGS YANG BDAG PA JI LTA BA BZHIN DU RAB TU ZHES SOGS Good.

What do you have to really understand if you're gonna have understanding? Okay, he says understanding is super understanding. Well, what do you have to super understand?

Well, let's start with ZHUGS. Let's start with your body. Let's start with the physical stuff, you know.

It's not like emptiness. Let's start with the nature of your own body. Let's start with your finger.

Or let's start with your toe. He says like that. Let's start with your nose, you know.

Let's start with something that you're familiar with, okay. If you really understand it, that's what we call RAB TU ZHES. If you understand your own body and your own mind, that's what we call super understanding.

And that's the opposite of the first link of the twelve. Okay. And please keep going.

ZHUGS KUN ZHUGS KUN SDUG BSNGAL ZHES BSKYED PAR SDUG BSNGAL Yeah. I'm gonna read it. Ah, okay, there's a phrasing joke here, okay, Sugeng.

You could say ZHUGS KUN ZHUNG BA. Or you could say ZHUGS KUN ZHUNG BA. Okay.

And I kind of like that one, okay. If you understand how misunderstanding your own body is causing you suffering, then that's an expanded understanding of understanding. You want to go deeper about understanding?

Yeah. Then understand the very nature of your own body. What do you mean?

When you misunderstand your body, that's how you get a body. Okay. And he's saying, you want more detail, Gyepa?

Yeah, if you don't understand your body, you're gonna get more bodies like that. Okay, you want to go deeper about understanding? That's okay.

All right. Keep going. DENG NI DENG NI ZHES PA'I DUN YIN PA'I PHYIR RIG PA DANG THOG PA YIN PA DGE BA'I NGES PA'I TSIG GYIS MTSUL GYIS RIG PA ZHES NAM ZHANG GYIS DUN PAR BYED PA'I PHYIR Yeah, good.

So it all goes back to the meaning of ZHES PA, of understanding or knowing something. RIG PA means ZHES PA. Understanding means knowing.

Okay. That's why we call it RIG PA. That's why we call it THOG PA.

And you should understand that they are all related in their Sanskrit roots. NGES PA'I TSIG means all of the Sanskrit words here have VID deep inside of them somewhere. Okay.

They're all related to VID, to seeing. That's why we call it RIG PA. NAM ZHANG GYIS DUN PAR BYED PA'I PHYIR We choose the synonym RIG PA out of all of the words with those roots.

We choose the word choice. NAM ZHANG means word choice. We make the word choice RIG PA.

And ZHES DU DRAG PA, everybody knows. Okay, we use VIDYA. Okay, we choose VIDYA out of all the roots, out of all the words that mean understanding.

We choose VIDYA because it has all these meanings of seeing the nature of your body and mind. Okay, cool. Geshe-la, do you happen to know, VIDYA is understanding.

So do you happen to know the Sanskrit for knowing? Does it have VID also in the root? It's NYA.

Yeah, that's why Russian is so cool. Very close. This was taught in Sanskrit, but now we are reading it in Tibetan, right?

Yeah, and we don't have the Sanskrit. I don't think we will ever find it. It was not a crazy popular text.

Nobody could read it. So it's not like the hard secret. Okay, all right.

You're not going to find it in a village somewhere. Okay, PHYIR PA BYED PA'I PHYIR, everybody knows. Keep going.

Yeah, and I like this word VIDYA, which means understanding, when I'm trying to understand the opposite, which is misunderstanding, which is the first link. So I like the word RIG PA because it implies both normal wisdom and deep insight into your nature. So PHYIR PA, the word understanding covers both normal understanding and RAB TU BSHAD PA, a deep insight into the emptiness of your body and mind.

I like the word VIDYA. It has these two meanings. Understanding has these two meanings.

Okay, keep going. BYA BA BYED PA GZHAN means performing any other function. MED PA Without talking about what the thing does, you can just talk about the thing that does the action.

You don't have to describe what it does. You just say it does it. It knows.

It understands. You don't mention other details about what it does. BYA BA BYED PA GZHAN You don't mention other details about what it does.

You just mention it's the agent. It does things. It does things.

Understanding does things. He says JI LTAR RIGS TE Somebody's debating us. He says, can't you say more about what it does?

Can't you say more details about how it functions? You just keep repeating knowledge. You just keep repeating understanding.

Can't you give us some more detail? How are we going to understand if you don't give us more description of what it does? JI LTAR RIGS means, how can you not give us more detail?

DE LTAR LHAG MA'I SBYOR BA MTHONG BA NI MED PA YIN NO We can't see any other details about it. LHAG MA'I SBYOR BA means more details. LHAG MA, additional.

And it'll be clear in the next sentence. So go to the next sentence. Okay.

Yeah, about this point of not giving you enough detail. TSUL KHLAG What's a TSUL KHLAG KHANG? Temple.

It's the Tibetan word for temple. You should know it. It's very, very, very common in any Tibetan community.

Where's your TSUL KHLAG KHANG? Where's your temple? But the old meaning of TSUL KHLAG KHANG is library.

Library. ALL database. Yeah, TSUL KHLAG is the ancient word for books, holy books.

So he says, look, you can look in the books, okay, and you can use words like died and cut off. ZHI PHYED ZHI BA means die. PHYED means discontinued.

ZHI PHYED These kind of words you see. These two kinds of words. ZHI BA and PHYED PA To die and to discontinue.

But when you say die or discontinue, you also imply that something was continuing before that. So just the word discontinued or the word died means something was continuing and somebody was alive. What's that got to do with what we're studying?

Why is he bringing this up? The word... Can't you consider that in the scriptures, they use words for stopping, discontinuing.

RJES SU DRUB PA means to emphasize the continuing that happened before it and to emphasize the life that happened before it. They are using a negative to emphasize the positive. Why?

Why is he bringing this up?

[Speaker 2]
It must have been a cause for ignorance.

[Speaker 1]
Misunderstanding. Misunderstanding. When you call the first link misunderstanding rather than a lack of understanding, then automatically people are like, well, what's understanding?

You see what I mean? Okay. He's saying, don't you notice that in the holy books, they refer to cutting something off because they want to draw attention to what it was before it got cut off.

Okay. RJES SU DRUB PA means when you talk about the lack of something, you're many times emphasizing the presence of it previously. Okay, RJES SU DRUB PA.

RAB TU BYUNG BA'I DE MTHONG BA MA YIN NO Didn't you ever see stuff like that? Didn't you ever see this kind of usage in a scripture where they talk about the end of something because they want you to think about how did it happen before that? If we keep repeating misunderstanding, maybe you're going to ask, what the hell is understanding?

Okay. Keep going. Yeah.

And if you... Okay, this gets into the five great which is the five great sciences of ancient times, of which Buddhism is only one. There's four other great sciences, like logic, like linguistics, like other sciences are architecture, art, things like music, dance.

And he says, look, if those books, if you're saying the books that describe inference, okay, inference, when you say misunderstanding, we infer, we deduce that there was an understanding before that, okay? This is inference, this is classic inference. These are books on nyaya, logic, okay?

There's things you cannot see. You can't see the cells at the back of the eye, but you can see objects, even in your dreams. So you must have something back there, okay, got it?

And the other guy is like, let's just stick to the roots. Okay, Vin, why are you going off on inference from the loss of something when I was more comfortable with your root thing? I was more comfortable with Vin.

Now you're saying misunderstanding has a deep significance because it's supposed to make you think what is understanding. And he says, why don't you just stick to the Sanskrit roots? And we say, Siddhartha Deyan Sema Mayena, if my logic books are not logical, then what the hell are your Sanskrit study books?

Which is called Jaya Tantra, say Jaya Tantra.

[Speaker 3]
Jaya Tantra.

[Speaker 1]
Shabda, Shabda, okay? Arga, Bhadi, Bhube, Dhube, Alike, Yenge, Yube, Shabda, which is sound, but that's the Sanskrit word for Sanskrit. It's Shabda, the sound.

The Sanskrit word for Sanskrit, the most popular Sanskrit word for Sanskrit is Shabda, which means sound, just sound, the holy sound. Okay, so here he says, look, if my logic books are not so great, what about your Shabda books? You want me to stick to Sanskrit root books?

Because logic is one of the five great sciences on the same level as Shabda. Shabda and Jaya. Jaya, inference and the study of Sanskrit are on equal level in the ancient times, okay?

So if you say, you're not going to respect my logic book and I should stick to your Shabda book, come on, they're both one of the five great sciences. If we're going to throw out the logic books, well, let's throw out the Sanskrit books, okay? If you don't want to understand misunderstanding from the inference of what is missed, then why should I sit there and talk to you about understanding, understanding from the Sanskrit root, Vin?

Both of those sciences are highly respected in ancient India, okay? Cool. Okay, let's go.

Dikten na yang jawa chepa shenme pa yang chepa po dunpa tong te sabun le nyu ku chung par chepa yin se jawa tabur Yeah, there's many cases in the normal world. Dikten na means in the normal world where we don't describe any further function of a thing other than to say it did this one thing, okay? Chepa shenme pa.

We don't describe other things the thing did. We just describe the chepa po, the doer. And you want me to give you more detail about what understanding and misunderstanding do.

But what I'm trying to say is that if you just understand what understanding is, you will understand misunderstanding. And we don't have to talk about other functions of misunderstanding. For example, when we talk about the growth of a tree, we just say it came from a seed.

We don't go off onto what the tree does and blah, blah, blah, okay? We don't describe other functions of the tree. We just say where it came from.

Here, sabun le nyu ku jawa che. The seed came from the tree, that's all. We don't say, oh, there was water in the seed.

We had fertilizer and somebody planted the seed and blah, blah, blah. The seed, the tree came from, where'd this tree come from? I see.

We'll say more about it. I see. It's like saying, understanding, misunderstanding.

Okay. Keep going. Hona chi chir le dun shen na.

Yeah. Then is there any function here that you are talking about? Le means work here, okay?

Well, why did you mention any function of misunderstanding? Now you say you don't want to talk about other things it does but you did in the beginning mention a function of misunderstanding. And I put it in the bold here, okay?

I put it in the bold here. The function of misunderstanding is crucial to understanding misunderstanding, okay? And he says, well, you say you don't want to talk about what else misunderstanding does, but the sutra does.

The sutra has a very clear description of what misunderstanding does. Where? Translate that line, Sugen.

Marikpe. Marikpe khen kyi du che jangway marikpa kang shen na. We got the- Yeah, this is the question.

Yeah, go ahead. What is- So the function of the misunderstanding is to, is the condition of the, no, it's the cause of the fresh karma. Good, good, yeah.

The sutra itself says the function of misunderstanding is to trigger fresh karma. Du che kyi le, okay? The second link, potter, potter on the wheel, okay?

The sutra itself said more about what misunderstanding does. What? It triggers, it causes you to yell back at your husband, okay?

When you have misunderstanding in the kitchen, it triggers karma. And you say something back, I'm not stupid, you're stupid. Which is true, but, with all husbands, except my wife's husband.

Okay, marikpe khen kyi du che jangway marikpa kang shen na. So here's the thing. The other guy said, look, we can't understand misunderstanding unless you tell us a little more about what it does.

And we say, look, I told you, misunderstand. That's all you need to know. And he says, yeah, but in the sutra that you're making a commentary on, he said, Lord Buddha said, yeah, misunderstanding does do something.

What? It triggers fresh karma. It makes you answer your husband, I'm not stupid, you're stupid.

Okay, got it? The teacher le tun shen na. Le tun, how do we say it?

Yeah, why would you, why would you describe any function?

[Speaker 3]
Le tun.

[Speaker 1]
Le tun. Chi chir means why. If you say it's not necessary to say anything else about misunderstanding except that it's misunderstanding, then chi chir, why did Buddha le tun?

Why did he teach that there's a function to misunderstanding? And I added these words that the Buddha used, okay? The Buddha said, it triggers the second link, and that's its main function, okay?

So it's not that Buddha didn't mention the function. Vasubandhu is saying, I don't have to mention the function. Then the other guy says, well, Buddha mentioned the function.

Can't you? Okay, it should okay you. And we are at the hour of yin shila.

That's lucky. I gotta, I gotta get back to my friend here and this chocolate cake. And should I continue the whole thing?

Yeah, in fact, the next two lines. Can you do the next three lines? Okay, sure.

Thank you. Okay, and that's a beautiful place to stop because then we get a whole new section, okay? So you're gonna wrap up this section.

And then the second part of your homework, that bold wording, sutra section 13, okay? It talks about three different kinds of situations. I want you to be able to tell us what they are, okay?

Not easy. So you're gonna translate these three short sections, and then you're gonna explain what's the three important points made in this bold part. Okay?

And it's not easy, okay? Okay, thank you. All right, okay.

All right, see you next time, you guys. Good morning. Oh, cool.

Thank you. Anything else, uncle Nate? No, that's it for tonight.

Get some rest, Geshe-la. We need you fresh again at 6 a.m. Yeah. And everybody else, so no too much cake.

You think Nick overeating cake is gonna help me be bright in the morning? In your case, it's possible. For me, no.

All right, maybe I'll quit. Thank you, guys. Thank you so much, everyone.

Thanks, Geshe-la.

[Speaker 2]
Geshe-la, could you send me all the texts from today, please?

[Speaker 1]
I always send you, but most of the time, I send you from home.

[Speaker 2]
Okay, thank you.

[Speaker 1]
So it's gonna be about an hour from now.

[Speaker 2]
Yeah, I didn't get any this morning. That's why I mentioned it.

[Speaker 1]
Oh, I'm sorry. I'll send you those too.

[Speaker 2]
No, that's okay.

[Speaker 1]
Okay. Thank you. All right, so two from this morning and three from tonight.

[Speaker 2]
Yes, please. Thank you. And if you have something for tomorrow while the Q&A is going on, there's something else going on.

[Speaker 1]
Oh, I'll send you that. Okay, thanks. All right, see you guys in the morning.