Сугэн Ши — Книга 2: Колесо жизни (первый принцип и подразделения зависимости), занятие 34

[Speaker 1]
Let me give you a few more moments before I start the homework.

[Speaker 2]
Oh, Sugong, did you post your translation homework up on the Google Drive?

[Speaker 1]
Yes, yes, every day. Oh, thank you so much.

[Speaker 2]
You are so good. I aspire to be like you.

[Speaker 1]
Okay, let me record on the computer and then I can share my screen now. Thank you, Francisco. All right, here we go.

Oh, my video is stopped. Now let me re-record again. Okay, it's recording already, right?

All right. So, according to Master Vasubandhu in the commentary, what is the aspect of mind of love? I'm wondering if anybody still remember.

[Speaker 3]
Stanley said he's ready. Yes, Stanley. There are two freedoms.

No, I don't remember.

[Speaker 1]
Two of the three animals.

[Speaker 2]
Ah, the three animals?

[Speaker 1]
Two of the three animals from the wheel, the scent of the wheel.

[Speaker 2]
Love? It's free of desire.

[Speaker 3]
Yes, and? Right, okay.

[Speaker 1]
Desire and?

[Speaker 2]
We overcome both attachment and aversion.

[Speaker 1]
Yes, freedom from desire, attachment, and freedom from aversion, anger. And both these two represent a polarity of attachment, aversion, and opposition. It's not as if they don't have their own opposite defining characteristics.

Wow, so many negation here. How can we establish the existence of I-power? Stanley, this is from Mahatma Dharma.

[Speaker 3]
Because when you go to sleep, you can still see things.

[Speaker 1]
Well, I mean, that's an example. Basically, it just says that... Okay.

Basically, it's pretty simple. By the act of seeing, regardless of the visual sense organ. So, the act of seeing, you can even see it in your dream.

Like, was it the Gibson just now? Yeah. All right, the last one.

How is understanding defined in the sutras spoken by the elder Shariputra?

[Speaker 2]
By the opposite of not understanding.

[Speaker 1]
Yeah, that's good. But that is by Master Vasubandhu. How about Shariputra?

You see? Juan, you're so funny today.

[Speaker 2]
Understanding the higher way of things?

[Speaker 1]
Okay. No, it's pretty long, actually. Again, let me share with you.

If you can really understand and see the emptiness of your own body and mind correctly, followed by the process of having the wisdom with your mind full of light, and having the realization, that's what we call understanding. So, it's, well, I mean, kind of interesting. It's kind of interesting.

Okay, now the Tibetan words. One word. Wake up.

Or, no, go to sleep. Sleeping. Dream.

Dream. No, it means to sleep. It's just sleeping.

It's just sleep. Sleep and sleep, right? Yeah, I heard Geshe-la talking about that, yeah.

Word is correct this time. Word is correct this time. Okay.

Sleeping. I don't think it means dream. Yeah, yeah.

Okay, so it is an act of seeing and sleeping, right? Yeah, that was the example. Okay.

Okay, how about nam drang? Features or details. No, synonym or version.

Yeah, word choice, synonym. Synonym. N-Y-M-Y.

Sorry. Synonym, okay. Chukla.

[Speaker 3]
Temple.

[Speaker 1]
Chukla.

[Speaker 3]
No, book, yeah.

[Speaker 1]
Sacred book. Okay, well, Geshe-la, you said it was used to refer to temple, right? Chukla Khang means temple, yeah.

Chukla Khang means temple. Yeah. How would you spell it?

Chukla means book, yeah. And it's a very, very old word. You'll never see it.

K-H-A-N-G. Oh, okay. There you go.

Oh, book is an old... Yeah, very, very old word, yeah. Chukla.

Yep. All right, thank you.

[Speaker 2]
Thank you.

[Speaker 1]
The Sanskrit is Pustaka. Pustaka? Yep.

Okay, this is supposed to be Indonesia too. Wow. Purpustaka means library in Indonesia.

Pustaka means book, yeah. Very cool. Yeah, cool.

Indonesian is cool. I mean, the language. I think everyone from Indonesia is cool.

Thank you. I think I pushed too far. Okay, Geshe-la, these are the translations.

And I think it's kind of interesting. Shreya... Yeah, I don't know the context here, but...

Oh. Oh, yeah, when they're... Shreya, they are teaching about the object of wisdom.

Good, that's fine. Yeah. That's fine.

The context was that the other guy was saying why Buddha was talking about the function of the Marikpa in the sutra when Master Bandhu said that we don't have to mention the function. Good. Yeah.

Okay, next sentence. ,YOD GANG LA SHES RAB BSKYED PA, ,YOD DE RAB TU SHES PA BYED DOR ZHES BYA'O, When wisdom occurs towards any object, then we say that you really understand an object. ,YOD GANG LA SHES RAB BSKYED PA, That's perfect.

Good translation. You guys are getting scary. All right, what's the next one?

,GYANG NA GANG DU MI THUN PA'I PHYOG, ,YOD PA DE BYONG PA PHYIR PA YIN NO, Oh, I can say I really understand the answer. It's just too intense to say now. ,YANG NA GANG DU MI THUN PA'I PHYOG, BYONG PA PHYIR PA You can say that.

Yeah, good. Good. That's cool.

Very cool. I got inspiration from your notes. But finally, this is the sutra.

[Speaker 3]
Geshe-la, you're muted.

[Speaker 1]
Geshe-la, are you talking to us? Yes, now I am. ,GANG DE NGON PA'I THAM DANG SHES PA CHI MI THAM ,SHES PA DANG NGON DANG CHI MI THAM Yeah, this was a trick.

I think this was discussed in Word's book yesterday. Oh, wow. We had the same pattern, didn't we?

Yes. We had SHES PA CHI MI THAM Seeds could be freshly planted. Seeds could be...

Sorry. Seeds could be there from the beginning. Seeds could be there from no beginning.

Seeds could be freshly planted. Or what? These guys are all wrapped up in dinner.

Let's try it again. Seeds could be there from beginningless time. Seeds could be planted freshly.

Or the seeds which were there from beginningless time can be awakened. What we had in the Pattern of Words book, it was one, two, and then one plus two. That's what we have here.

First of all, not understanding... Yeah, not knowing the part that comes before, not knowing the part that comes after, and not knowing the part that comes before and the part that comes after. You see what I mean?

Not knowing what? Not knowing the part that came before, not knowing the part that comes after, and not knowing the part that comes before and the part that comes after. Oh, okay.

Alright, makes sense.

[Speaker 2]
Okay.

[Speaker 1]
Similar to the structure of Word's book the other day. By the way, Word, I just put that in Cotton today. One of the characters taught that in Cotton.

Wow, cool. I steal things immediately. Okay.

Alright, good. Okay, thank you, Geshe-la. Good jobs again.

Good job. You worked so hard on your homework. I think that's why you were so good in the university probably.

And that's probably why you were so good at chasing Shinten when she was younger. Okay. Alright, let's share the...

I heard about this story. I'm not going to tell anybody. Okay, let's see here.

Jiggy, do you have her answer yet? Okay, hang on just a second. Hang on just a second.

I got to get Sugeng's text up here. Okay. Oops.

I think we're here, right, Sugeng? Yes. Okay, let's move this here.

Alright. Good. Yeah, so now we're on a new section of the sutra, which is in bold letters, which is in dark letters.

And it says, talking about... It's still talking about the first link, which is misunderstanding. And it means you don't...

One of the versions of misunderstanding is where you don't understand what came before, you don't understand what comes after, and you don't understand what came before and what comes after. That's Lord Buddha explaining what he means by the first link. You don't know what came before, you don't know what came after, and you don't know both, okay?

[Speaker 2]
Okay.

[Speaker 1]
Alright, oh, Sugeng, can I interrupt for a second? Sure. Alright.

I got something else to show you guys. Dun-dun-dun-dun-dun-dun-dun-dun-dun-dun-dun-dun-dun-dun-dun-dun. Let me see here.

Where did I put that? Hang on, hang on.

[Speaker 3]
Here it is.

[Speaker 1]
No. Hang on. I don't think they can see it yet.

Can you see that, Sugeng? I cannot see it. Are you sharing screen?

I'm working on it. Hang on. Oh.

Alright, now I can show you something. Dun-dun-dun. It's coming up.

Oh, yeah. Wow. Sorry.

I'm sorry. Yeah, so this book came out today online. And this is a book translated by Fearless Sage and Yan Tang and some old grandpa.

And it's all the kinds of karma. It's the sixth book finished by the... How do I get to the front?

I just have to go like this?

[Speaker 2]
Up?

[Speaker 1]
There we go. Yes. Oh, I see.

Okay, here's the new book. It just came out. Today.

Today, all right. And I'd just like to thank Eric Wu and Tang Tang, Yan Tang, who finished the translation with the help of Yi Yi and Ola and Grandpa. It's the new book.

And the Diamond Cutter Press, which is Venerable Ellie and Rosa Van Grieken is helping a lot, and also Katie Fechenhier. They finished this book, and it was very, very difficult because it has some special drawings that come from where, Sugeng? Indonesia.

Indonesia. Borobudur. Borobudur.

Okay, and this is how cool this e-book is. Let's say you want to know the kinds of karma that will lead to great wisdom. This is a whole list of karmas.

I want to know how I can have karma to have more wisdom to translate my book by Vasubandhu about the twelve ways. I just click on that, and it jumps to that section, how to get great wisdom. It explains how all these drawings were done by our staff, led by Gina Rivera, and it took two or three years of hard work.

These carvings were carved about a thousand years ago, and they were covered partly by a volcano. We had a team, and we got access to these drawings. Eric Wu and his team helped to do that.

There you go. You got the real pictures from a thousand years ago that tell you about all the causes of wisdom, for example. This book covers all the different kinds of karma that there are.

It's a beautiful, beautiful book. It's two and a half thousand years old, and it's a good translation. It has the Sanskrit in the back.

It has the Chinese, I believe, in the back. It was a lot of work. It was five or six years of hard work.

If you want to know any kind of karma, if you have any kind of goal in your life, if you're a DCI student, or a YSI student, or a SDIM student, or a Go Club person, you just get this book. What I like is you can go on the website. Let me see if I can find the website.

I got to un-share it. Then I got to re-share. Here's the website.

[Speaker 2]
I have the link to the chat.

[Speaker 1]
Okay. I got to thank Venerable Utpala for doing all the editing, which took several years of hard work. She did all of that.

It's quite amazing. Here's the six books now that the Mixed Nuts have finished. I'd really like everyone to be excited and thank the Diamond Cutter Press.

Thank Nick. Thank Ben Kramer. Thank Grandpa.

Now we have six books. Commentary on the Heart Sutra. Commentary on the Diamond Cutter Sutra.

We have Venerable Utpala's long book on all kinds of beautiful emptiness meditations. We have the Medicine Buddha Sutra finished. We have Word's book on the Mind-Only School, very deep teaching.

Now we have a Yantang and Eric Wu's translation of the ancient sutra called All the Kinds of Karma. The Diamond Cutter Press asked me to let you know you can get a discount, just the Mixed Nuts participants. Huh?

Wait, you want to make this? Okay. Here's the QR code.

You can get a discount. I guess if you order two books, basically, you're going to get a discount. There's the code.

You're the first guys to see this new book. Now it came out today. It's six years of hard work.

I'd like to congratulate the Mixed Nuts. Yay! All right, Sugeng, I'm sorry to interrupt your class.

Let's go back. Stop sharing. Let's go back to...

Sugeng's book is going to come out very soon. Thank you. Let me get rid of this one.

Wait, I'm sorry. Okay, so we're talking about ,GANG DE ZHES BYA BA NI NGAR BRTEN MI, ,DE SDOD DE DANG DE LAS SU NGO BO, Okay, now the sutra says, How is... Are you going to read from here, right, Sugeng?

Yes. Okay, please go ahead. You choose someone to check you.

Can I have the owner of Venerable Utpala to check me? She just checked you for like three years. Yes.

Okay, all right. ,GANG DE ZHES BYA BA NI NGAR BRTEN PA YIN TE, ,DE SDOD DE DANG DE LAS SU NGO BO, Lovely. Thank you.

Okay, so this GANG refers back to the sutras, Sugeng. So in the bowl is the sutra words. Master Vasubandhu is referring...

He says, you want to know what GANG DE means? It means the part which or what is that meaning, what is misunderstanding. And I'm going to tell you from different sutras.

So these are kind of like synonyms for misunderstanding. What's the synonym here? NGAR BRTEN PA means...

Go ahead. Well, I mean, NGAR BRTEN PA means what? What does it mean?

Oh, what was taught previously. Oh, what was taught previously. Yeah, okay.

It says GANG DE means... What is that means what was taught previously from different sutras about misunderstanding. GANG DE, according to Vasubandhu, means...

GANG DE means... GANG DE means what was it? GANG DE means what was it?

And Vasubandhu says, what was it refers to what was taught previously in the sutras about misunderstanding. Okay, cool. In the various sutras.

DE DANG DE means... It's an idiom for various, different sutras. So GANG DE means what was said earlier about misunderstanding.

Well, here's another opinion on what is misunderstanding. And we've had many opinions already. We're on section 13 now.

We've had 12 already. And now it says misunderstanding means you don't understand what came before, you don't understand what's coming later, and you don't understand before and later. And what does that mean?

Here's the commentary by Master Vasubandhu. Let's go. So again, who's checking you?

Can I have the owner of Hwan Hustle to help check me? Okay, read slow. Make mistakes, read slow.

That's the advice. NGON GYI THAM MI SHES PA SHES BYA BA LA SOGS PA NI MA RIG PAS NAM PAR CHE BA DAG MIK PA DANG Yay!

[Speaker 2]
Yay!

[Speaker 1]
Yay! Yay! Yay!

[Speaker 2]
Yay!

[Speaker 1]
Thank you. DAG MIK PA DANG NAM DRANG GYI DRON PAR CHED THOB Okay, good. When the sutra says NGON GYI THAM MI SHES PA, you don't understand the part that came before.

THAR here means like front end and back end. So again, the front end or the previous end of things, and then the later end of things. Sorry.

When we have this section, it means we are discussing different types of misunderstanding as far as what are they focusing on. What is misunderstanding focused on? And now we have a new opinion.

What's that? What came before? What came after?

And both. And NAM DRANG means, now we're getting into different terms for misunderstanding. So you can say MA RIG PA, AVIDYA, misunderstanding.

Or you can say not knowing NGON GYI THAM, not knowing what came before. These are different terms for the same thing. All different kinds of misunderstanding.

Kind of a not understanding, right? Okay, here we go. Okay, yeah.

NGON GYI THAL LA SOGS PA NI MID PA'O Yeah, it means when the sutra says, what came before, it's referring to the object of... The misunderstanding? Yeah, okay, that's all.

Okay, when it says what came before, first of all, this is something that misunderstanding is focusing on and not seeing. Keep going. MI SHES PA LA SOGS PA NI NAM DRANG SOGS And when you say we don't know what came before, it's the same as we have misunderstanding, or we don't understand what came before.

It's just another way of saying we don't understand. Okay? Now, here's the sexy part.

Please read. Hasso's still checking. DE LA NGON GYIS BYAS CHA NI NGON GYIS PA'O BYAS CHA BYAS CHA NI NGON GYIS PA'O Yeah, good.

When we say what came before, we're talking about what? NGON GYIS PAS Your previous life. Yeah, what happened in your previous lives, okay?

So now we've got a new kind of misunderstanding. It's not misunderstanding the husband in the kitchen. It's not knowing what happened in your past lives.

It's also included in this sutra in the first link. Okay? All right.

What's CHI MA NI? The next life? The future?

Yeah, he just says the future, but we know he means your future lives. That's what it means. That's the object of the misunderstanding that doesn't see what comes later.

Keep going. Keep going, Hasso. Sorry, again, we know that means future lives just from the context of...

Yeah, because of this before. Because the last one was NGON GYIS PAS, and he's just not repeating CHI MA'I TSE. Good question.

Okay, Sugeng. Yeah. Yeah, and what does it mean to not understand your past lives?

Here's a description, okay? What is that? NGON GYIS PAS MI SHES PA Not understanding what came before means CHI, wow, how is it?

BDAG DES PA'I DU NA In the past, did I ever CHUNG or not?

[Speaker 2]
Right, exist.

[Speaker 1]
Yeah, was I ever here before or not? KAM is a question mark, right? It's a question about activity, about events.

CHA BA In the past, and it's a kind of TET ZONG. What's TET ZONG? Doubt.

TET ZONG means doubt. CHA BA means to eat. But in Tibetan, to eat doubt means to have doubt.

So, you're chewing on it. So, what's the first kind of misunderstanding here? We got three, right?

Misunderstanding about the past, misunderstanding about the future, and misunderstanding about the past and future. What's it mean to have misunderstanding about the past? It's a doubt.

It's to chew on a doubt. What's the doubt? Have I ever been here before?

Or is this the first time? It's a beautiful question. Have I ever been here before?

Or is this the first one? All right. Now you can read this one easily, Sugeng, and Hasso, one more time.

Okay. Yeah, and I draw your attention to the verb to occur, which is NG SBYUNG. NG SBYUNG, future tense.

Let's go back to the past sentence. NG SBYUNG means... no A'O, no pre-nasal, no NG SBYUNG, just SBYUNG.

You got to know this one. You got to understand these pre-nasals. NG SBYUNG means, am I going to happen in the future?

SBYUNG means, did I happen in the past? Okay, you got to pronounce them correctly. Otherwise, we don't know.

I'll give 20 bucks if anybody can tell me... Oh, you guys weren't in that class. Okay, forget, cancel that.

Vimalakirti chung out of this city. He came out. Okay.

All right, anyway. Now, so we covered not knowing the part that came before, which means doubt about, was I here before? And then we covered the part that came after, means doubt that, am I going to happen again or not?

If I die in this life, when I die, if I die in this life, is that the end of it or do I come back? Now, what does it mean both? Here we go.

Last one, Hasso. I don't hear anything, Hasso.

[Speaker 2]
He's doing well.

[Speaker 1]
Oh. The gang, make some noise. He's doing fine.

Your wife told me you can do it. Yeah, he's been very kind.

[Speaker 2]
Okay, I don't know. Did you keep something or something happened?

[Speaker 1]
Wait, wait, wait.

[Speaker 2]
You say tam. It's not tam. It's tam.

It's tam.

[Speaker 1]
Tam. Tam. Tam.

Tam. Okay. Now we got the third option, which is to misunderstand both.

DBYE BA MED PA means, if you don't distinguish between past and future, and you say, the past and the future. Do you misunderstand the past and the future? Are you ignorant about what happened and what will happen?

Okay. Maybe some people are ignorant about the future, but not the past. Or some people are ignorant about the past, but not the future.

Okay. Typically, when you see emptiness, you see the future, but not so much about the past. How's that?

Future lives. Okay. All right.

PHYI MA'I THAG MI SHES BA NI, DBYE BA MED PA'ANG MONGS PA'I BCUG PA'ANG So you could not distinguish. DBYE BA means between past and future. Or, SNGON GYI THAG YOD PA MA YIN, PHYI MA'I THAG YOD PA MA YIN GYIS, Perhaps this also means, when we say ignorant about the past and the future, it could mean, you believe that there was no past lives.

A. And there's no future lives. PHYI MA'I THAG YOD MA YIN There's no future lives.

There was no past lives. CIG TZAM DBANG PO'I CHOS YOD SKYE BU This guy that I see in front of my eyes right now, called Michael. Okay.

Okay. CIG TZAM DBANG PO'I CHOS YOD DBANG PO'I CHOS YOD means my sense powers. The guy I see and hear right now teaching this class.

Okay. SKYE BU KHO NA ZAD KHO NA ZAD That's all there is and nothing more. That's all there is.

It ends there. ZAD That's all. In English we say, that's all she wrote.

Don't ask me why. I think it refers to letters. Anyway.

Letters where your girlfriend breaks up with you. That's all she wrote. It means that's it.

ZHAD And now we got this verb. THOG PA THOG PA Without an S, GZUGS KYI Without an S is a wrong idea? Yeah.

To imagine, to think, without an S it means, I don't think I had any past lives and teaching lives. I think this is the only person there was. And you see, that's the third choice.

This guy is ignorant about the whole situation. And that's the third option here. Past and future.

He says there's no past, there's no future, there's no nothing. It's just what I can see now. Now he's going to switch to inner and outer MISHES PA.

He just jumps. He just jumps. I don't think the sutra has that, right Sugeng?

We have to check. Yeah. Let's read it together.

And now, who wants to check you? What do we got here? Are you up for it?

Rebecca is going to come sit next to me and criticize you, okay Sugeng? Thank you, it's my honor. Yeah.

The only way to improve in life is if someone criticizes you. That's what I told Shinten to do for Sugeng. Okay, let's go.

You got the cursor. Right here. Good.

What's it mean Sugeng? NANG NI SHES PA NANG NI SHES PA Not knowing the inner? Yeah, not knowing the inside.

Okay, not knowing the inside. What's that mean? It means you think to yourself, you think you do see SABBA DAG BAR a SEMS CAN about you.

Okay? And this is a very famous construction in the Diamond Cutter. You're a person, you're a being, you're a living creature.

And it all means from your own side. Okay? So to misunderstand yourself is to believe that you are a person who comes from your own side.

Cool? Yeah. Okay, now you can read the next one.

And Rebecca is checking. Make some mistakes, be more cooperative. NANG NI SHES PA NI SHEN GYI YULA SEMS CAN DU THAWAR SAMPAO So this is the other.

Rembrandt takes a break. Not understanding others means seeing others as coming from their own side. Yeah, good.

And that's called not understanding the outside. Okay? Which refers to other people.

Now we got that option again. Rebecca is still checking you. Make a mistake.

NI GANG MI YI SHES PA NI RANG DANG GZHAN GYI GYUL GNYIS GALA CHE DAG MED PAR MONGS PA'O Yeah, what's mongs pa? Darkness, understanding. Dark ignorance.

So when we say you don't understand chi and nang, what's that mean? Nang and chi. When you don't understand self and others, inside and outside?

You don't understand the inside or the outside. And it means... CHE DAG MED PAR means without making distinction.

Okay? CHE DAG MED PAR means without making distinction. Right?

CHE DAG MA'O is detail-less, right? By Bhashyaka. So without making a distinction between inner and outer, you are dumb about both.

You're in the dark. About your own mind, your own mind stream, your own person, and the person of others. Okay?

Cool. We finished Sutra section 13. Now we're reaching Sutra section 14.

Rebecca's still waiting for you to make a mistake, Sun Gang. Okay, I will. Sorry.

Here we go. The boldest sutra. The boldest sutra.

LAS MI SHES PA DANG NAM PAR MIM PA MI SHES PA DANG LA DANG NAM PAR MIM PA MI SHES PA DANG LAS Thank you. Thank you. LAS DANG NAM PAR MIM PA MI SHES PA DANG Okay, you can translate this.

You don't need me. LAS MI SHES PA Not understanding karma. Good.

LAS DANG NAM PAR MIM PA Not understanding how the karma ripening. Yeah, and then not understanding... Say it fast.

LAS DANG NAM PAR MIM PA LAS DANG NAM PAR MIM PA MI SHES PA DANG Not understanding both karma and the ripening of the karma. Yeah, and when you say fast, it kind of implies the relationship between the karma and the ripening. So listen, you...

You don't know what karma is. You don't know what's coming from the karma. And you don't even understand anything between karma and its result.

The connection. The buddhists do using this structure here. Alright, well...

Is that karma a mistake? You know, if I were writing this sutra, I wouldn't have put a karma there. You're correct, Nick.

Life would have been easier without it. But it's 2,500 years old. Let's cut them some slack.

I'm just 69 and you should cut me slack. This thing is 2,500. Okay, here we go.

[Speaker 3]
Rebecca...

[Speaker 1]
LAS DANG NAM PAR MIM PA Do we translate as the ripening or the result of the karma? I think ripening is more correct. Okay, but the consequence, right?

When you say mimpa, it means a gradual ripening of crops, for example. And a gradual ripening of plants and stuff like that. It can also mean maturity of a person, which is always a slow process.

Only people over 60 have that. Alright. Rebecca is coming again.

LAS MI ZHES PA NI GSOS NAM DANG GSOS NAM MA YIN PA YON LA DE MTSOMS SA BA DANG GUR PA DEB PA YOD Good, good on the PA YOD. It sounds like some kind of, I don't know, Latin American dish. So, what's GSOS NAM and GSOS NAM MA YIN PA?

Virtue and non-virtue. Yeah, so what does it mean to not understand karma? It means good karma and bad karma, which actually YOD exists, which actually exists, LA, but you have one of two different problems.

Either you MTSOMS or you KUN DEB. Either you down or you look down. Yeah, KUN DEB means where there is karma, you say there is no karma.

Oh, like getting in a car accident is bad karma, but not feeling lazy to work out at the gym. Like, oh yeah, this is a bad karma. Big accidents are bad karma, but I don't think little stuff, you know.

So, there's a difference, right? MTSOMS means I'm not sure there's such a thing as karma. And then KUN DEB means, yeah, that's not karma.

That's stuff that's not karma. All right. There's another kind of mistake.

There's another kind of misunderstanding. Here we go. One more with Rebecca.

Rebecca, she's trying hard to get a mistake out of you. Sorry. SONAM LA YANG SONAM MA YIN PANG DU ZHES PA NAM PHYUK SUPADANG MER DUG PA LA DU ZHES PA NAM PHYUK SUPADANG MER DUG PA LA SOGS PA DANG DOG PA'O Yeah, okay, good.

So, SONAM LA YANG SONAM MA YIN PANG DU ZHES PA DU ZHES PA means to conceive of something. It's one of the five heaps. It's the second one, right?

Third one. Deception. Discrimination, yeah.

To think that a SONAM is a SONAM MA YIN PA. What's that mean, Sugeng? To think that a SONAM is not a SONAM.

[Speaker 2]
Something good is something bad?

[Speaker 1]
Yeah, to think that... Yeah, to think that a good deed is a bad deed. To have that kind of conception would be like when somebody stops a sacrifice in ancient India.

And this was common in the time of the Buddha. People would sacrifice a cow. We went to Machu Picchu two weeks ago.

There was a huge stone in the middle of a temple, and they said, oh, this is where they sacrifice children and animals. So, if you stop somebody from doing that, if you stop somebody from doing that, what? Killing cows and offering their blood or whatever into a fire.

If you said, don't stop that. That's spiritual practice. Then you would have this problem.

So here, it's interesting, Sugeng. Good deed here, SONAM, means stopping people from doing those things. Bad deed means stopping people from stopping people.

Stopping people from stopping people. Don't stop people. This is a great thing.

Got it? So, he's giving an example of a good deed that some people conceive of as a bad deed, and stopping people from doing sacrifices is a good deed, but I'm sure some of the people in that society thought it was a bad deed. Okay, cool.

All right. Is there specifically any word about, for example, or is that just what you ended? Yeah, he said la sopa.

Oh, la sopa, okay. Yeah, so when you say la sopa, don't keep repeating et cetera. It's not...

It doesn't sound good in the translation. The word la sopa is used many, many times in these languages. But if you spread et ceteras around your translation every sentence, people are not going to like it.

So, you have to find other ways to say it, for example. Okay, keep going. I'm going to kick...

Ellie, you want to? Thank you, Rebecca. Ellie's coming over here.

Rebecca said you're not doing anything fun to criticize, but Ellie says she can find something. Thank you. Thank you.

Thank you, Mirabal. All right, here we go. You got the cursor.

I do? Yeah, I'm here. Okay.

Okay. Okay, good. Great.

So, what's sunim mayimba? So, non-virtuous thing. To think that a non-virtue is a sunim, okay, that would be where you...

For example? You participate in killing chooks, which means cow, and throwing their blood in the fire or something, okay? Okay, got it?

[Speaker 3]
Okay.

[Speaker 1]
Tell me what other meaning chook has that's related to cattle.

[Speaker 2]
Pecuniary.

[Speaker 1]
Which means?

[Speaker 2]
Wealthy.

[Speaker 1]
Yeah. In the old days, cattle was wealth. They didn't have gold, they didn't have currency, they didn't have money, they didn't have stocks.

Your wealth was in cattle. So, that became the Tibetan word for rich. How do you say rich in power?

Wangchuk. Yeah, Wangchuk. What's the Sanskrit?

Ishvara. Ishvara. Ishvara.

The powerful one. Who always gets his cow. Wishes.

Wish. Ish. Ishvara means the best wish.

He always gets his wish. He gets his way. So, all these words, chook, cow, power, Hindu deity, all those words are based on cattle.

Okay, cool. Here, it's killing a chook. Okay, let's do it.

Huh? We just started. It's time.

[Speaker 2]
We're over.

[Speaker 1]
Can. Aww. All right, I want these next three, Sveng.

Okay, thank you. Thank you, Vishal. Same pattern.

If you can't figure it out, ask Shinten. Okay, I will ask her. Okay.

Thank you, guys. Thank you. Good luck, Vishal.

Yeah, I miss you guys. I miss you guys. I'll see you soon.

Wish you all soon. Yeah. I'll come.

Okay. Okay, we're going to take a break, and we'll be back with whose book? Seiji's book.

Seiji. Hey. Wow.

Seiji's book is exciting because we're coming down to the end. Woohoo. Okay, see you guys in a minute.

Thank you. Thank you, Geshe-la.

[Speaker 3]
Thank you, Geshe-la.