Сугэн Ши — Книга 2: Колесо жизни (первый принцип и подразделения зависимости), занятие 36

[Speaker 3]
Hi, Ezra. Hey guys. Are you going.

[Speaker 1]
Whoa. Thank you. You should want seven, eight years old.

[Speaker 3]
Oh, six years old. Six years old. I must have blinked.

Yeah.

[Speaker 1]
And this many is six.

[Speaker 3]
Is that right.

[Speaker 1]
Or is this many six. Oh, that many.

[Speaker 3]
Yeah, he had his kindergarten graduation today. Well congratulations seems a little heavy handed for kindergarten but still we're happy we're celebrating. Yeah.

So what are you going to do in the summer. What are you going to do. I don't know.

No. Help daddy with his translation.

[Speaker 1]
I gotta say Ezra Scott the best time.

[Speaker 3]
Let's see.

[Speaker 1]
Yeah. Let's hear Tom. Yeah.

See how handsome it is. Yeah.

[Speaker 3]
It's the prettiest little mouth slug.

[Speaker 1]
Looks like the Grinch who stole Christmas. No, sorry. If you keep sticking your tongue out you're going to start to look like Uncle Hustle you know.

Be careful.

[Speaker 2]
Cutie. Pretty like you.

[Speaker 1]
It's time to torture everybody. Roses are still going. Oh wait, I gotta show carry something.

Okay. This is today. Okay.

This is the second group of roses. Did all the work on this roses. Yeah, cutie.

Every year cutie you have to come and work on the roses okay. Okay, so again, let's go let's go. Okay, let's go.

So, today, homework today's homework is kind of easy. It's kind of common, or I would say quite easy to guess though, so not knowing the part that came before, not knowing the part that comes after, and not knowing the part that came before and the part that comes after. What do the part that came before and the part that comes after refer to previous life.

Now what comes before is your wife asked you to wash the dishes. And then what comes after she hits you on the head. Oh yeah, that's very logical to also, please continue.

How much money.

[Speaker 2]
Now, whatever came before, it's actually, I guess, me here before like my past life. Am I going to come back.

[Speaker 1]
Yeah, I think I think the past and the future is good. Yeah. Then, question number two.

What are the doubts related to not understanding what came before not understanding what comes after, then that is your answer just now.

[Speaker 2]
The doubt is, if actually the way I behave is gonna affect my future.

[Speaker 1]
No, I mean you got it right just now, the doubt whether I was here before. Then the doubt whether I will come back in the future. Yeah, or whether I will come back again, you know.

Yeah. Okay now, question number three, what does it mean when it is said that you cannot distinguish between the past and the future. Past and the future.

So what does it mean.

[Speaker 2]
Ignorance, darkness.

[Speaker 3]
You don't understand karma.

[Speaker 1]
Yeah. Yeah. Yeah, very close.

It's related to a person, to a person in front of us.

[Speaker 2]
You live like the blind man in the wheel of life.

[Speaker 1]
No, no, no, I mean, yeah, it's about the person in front of us, how would some cannot distinguish between past and the future means, how do we treat a person in front of us.

[Speaker 2]
Is it related with everybody has been your mom, or is that.

[Speaker 1]
Well, I think let's just, I mean, this is kind of. Well, I mean all these three questions are very closely related, so it can be quite ambiguous. So yeah, basically you think that the person in front of my eyes right now.

That's all there is and nothing more without past and future life. Yeah. So, yeah, that's what the books in.

According to. Okay, I think this will be better right. Yeah.

Did I, I think that's right. Yeah. Okay, now, the donkey.

[Speaker 2]
They reuse various.

[Speaker 1]
Yeah, that's all. Nice. Yeah, it says down, but he's not sure.

Just. Yeah. Oh yeah, thank you.

No wonder there was a line. All right. All right.

Okay, and go to bond. Under rate. Under under rate.

What did I say I think I put the night. Under rate. That's what they do with my paychecks again.

What do you mean. Under it. Okay, got it.

Okay. All right. The attempt at translation guessula.

Well, okay. Okay. Not knowing how seas.

The first two. Daddy. Or denying the fact that they're right.

That's a very good translation. Yep. Okay, next one.

I like the at all. I thought that was a good, that was a good move. Yep.

Number member my inbound. Welcome to. Do you see the monkey.

Something else. My inbound young country. Yeah, okay, good.

Nice. Very good. Thank you.

[Speaker 3]
I'm concerned how fast we're moving here if the live translators can get both of them I wasn't able to type the first at all myself.

[Speaker 1]
Oh, the second one I just made before you. Did we did we want to read it into. How's that.

Okay. And there's this lady who can check your question Tim. Okay, so okay so let me start from the first one.

If he mispronounced something just twist his ear. Okay. Okay.

Number me by me Shabani number me by you by Nila. That's Tom Sawa. Don't go.

Why don't you share some of the words, many of the words. Oh, yeah, number member. Number mean by the ripening see the ripening me ship are not understanding.

Good. And the number mean by you by there is ripening, there are by the way the name means it means. Okay.

Okay, good.

[Speaker 3]
Okay.

[Speaker 1]
And then take some Sawa take some. Sawa Sawa Sawa how do you define this Sawa. It means to entertain a dog.

In Tibetan you say I'm eating a dog. Oh, Sawa eating. Okay.

Under rate of denying non kill. What's that me, what's the power of that me. This one.

You've been me. You've been me are both both right. Yep, and he means it actually does exist.

It does exist. That's it. So you have to add it actually does exist.

And then that's gonna be different in the next sentence. Yeah, I see.

[Speaker 2]
Is it actually also part of it, or does is enough.

[Speaker 1]
You can say actually and it'd be more clear. Yeah. Actually.

Yeah, it would be more clear. You mean here, actually. It means that doubting or denying the fact that ripenings which actually do exist.

Okay, deny, daddy or denying the fact of ripenings that actually do exist. Yeah. That that actually do exist.

And then that's going to be. It's going to be. It's countered by the next sentence.

Okay. Okay. So, So, not, not, not a ripening, not ripening.

You, you Chen. Yeah, so when you look at something which is not a karmic ripening, you say, you make the opposite mistake. You say, it does have a previous cause of something I did.

Okay. And this is only an Abhidharma idea, right? Do you guys remember for $30, there were number mimbas, and there were things that were not number mimba.

I can say, for example, life power. In Stanley's book. Yeah, in Stanley's book.

The powers that were ripening the powers that weren't. Yeah, but I want a description of the powers that were not karmic ripenings. That's an Abhidharma idea.

[Speaker 2]
If they covered virtue or non-virtue, they're not.

[Speaker 1]
Yeah, right. Yeah, that's one. And then, some things like the condition of your eye or your ear is affected by exercise, or eating healthy.

You know, trying to be relaxed. And those are considered not karmic ripening.

[Speaker 3]
Yeah.

[Speaker 1]
They are results of what you eat, the exercise. You see, in Abhidharma, they make a difference between short-term causes that change your health, and then long-term causes like what you did in the past life. So they think when the short-term activities like exercise affect your body in a good way, that's not karma.

That's not a ripening. They would say that's not a ripening. Now, if you thought it was a ripening in their school, you'd have this problem here.

I see. Okay. Thank you.

The third one. So, this refers to Diti. So, there are even Deiti that think of themselves as self-created.

Good, yeah. They appear themselves, right? And not part of the ripening.

Yeah, and they conceive of themselves as not being nambamimba. Not being a ripening. Yeah, good.

By the way, the use of the possessive at the end of each of these sentences, when we say nambamimba, when we talk about ripenings in these sutras, it's referring to the opinions of people like this. You see what I mean? That's why the last syllable of each of these sentences is off.

That's an idea of such and such people. Which one, Geshe-la? Are you talking about this?

The ki. The ki by itself. Which means...

So, namki means of them. Of them. And it's weird to end a sentence that way.

This idea is blah blah blah, of them. And it means these ideas are held by people like this. Okay, it's a difficult construction.

It belongs to these guys. Okay, and the last one. nika mi shepa ni wang chok la sokpa drowa nam ki chepa po yinpar du shepa'am gyu mepar mawa nam kyo Yeah.

Yeah, not understanding both. Not knowing both. Come and write me.

And that's where people say drowa nam ki chepa po yinpar du shepa'am Good. They think that all beings are created by a creator. Or sometimes they think that things have no cause at all.

And I think it's referring to... And I think that would describe most Americans or a lot of Americans. Some of the world has been...

When I win the lottery, that's God's helping me. And then other stuff, it's just random. Like that.

They don't say the same thing about everything. They split it. This stuff is gone.

This stuff is just accident. Okay, thank you. That's all, Geshe-la.

Yeah, you did a good job. Thank you. It's a good job.

Your text is just really, really unusual. It's just going to be hard. It's going to be hard.

We don't have any resources. We don't have any commentaries. No one ever tried to translate it.

There is no Sanskrit. There's no lineage for this text. So pretty much you're the beginning of the lineage, which is kind of exciting.

But it also means you have to make some big decisions that are going to be hard. All right, here we go. Let me get a bigger cursor.

Do, do, do, do, do. Do, do, do. Okay, good.

We finished that one. And we finished... You finished this, right?

Okay, so we're going through... Remind us what sutra we're talking about. We are talking about the Wheel of Life.

The First Principle and the Dependence. First Principle and the Dependence. What's...

This sutra's name is The First Principle and Dependent Origination. What's the First Principle? It's talking about if this is here, if this is here, that is here.

If this occurs, that will occur. Yeah, good. If this is around, if this happens, that happens.

That's called the First Principle. And then from that you get the Twelve Rings. All right.

And we're in Section 16 of the Original Sutra. We do not have the Sanskrit of the sutra. But it's pretty easy to read.

Please read. And I see Dr. Kramer here. I don't know, he's always up here.

You're always in my screen. I don't know why.

[Speaker 2]
Just because I miss you.

[Speaker 1]
He has good karma to be always beside you, Geshe-la. I'm jealous of him. Here we go.

SANGS RGYAS MI SHES PA DANG, CHU MI SHES PA DANG, RGYEN DUN MI SHES PA DANG Yeah, if you can't translate that, I'm going to fire you. Not understanding the Buddha, not understanding the Dharma, and not understanding the Sangha. Yay!

Okay. All right. Here's the explanation by Master Vasubandhu of that line.

Okay, please read and Ben is checking you. Okay. SANGYE LA SOG PA MI SHES PA NI, SANGYE NAM KI WANG CHUK DANG, CHU LEK PAR SUNG PA DANG, RGYEN DUN LEK PAR SUG PA YIN PAR THU NE, RGYEN DUN PAR SUG PA YIN PAR THU NE, DE KONG DU MI CHO PA AM, DE CHONG SA WA AM, KUR PA DE PAO.

Yeah, you two guys can work this one out together. Okay. Take a break.

[Speaker 3]
Here we go, buddy.

[Speaker 1]
Not understanding the Buddha and others. What's the other? Dhamma and Sangha.

Yeah. So not understanding the Buddha, Dhamma, and Sangha means that WANG CHUK DANG.

[Speaker 2]
Yeah, NI SANGYE NAM SANGYE NAM, all the Buddhas. KI JANG CHUB DANG JANG CHUB Oh, it looks like it's the JANG CHUB of all the Buddhas, it looks like.

[Speaker 1]
The enlightenment of all the Buddhas. Yeah, and CHU LEK PAR SUNG PA And by the way, there's three verbs coming at the end.

[Speaker 2]
Oh boy.

[Speaker 1]
For all three. Okay.

[Speaker 3]
Oh, it sounds like we better check.

[Speaker 1]
Yeah, let's do the three verbs first.

[Speaker 2]
KONG DU MI CHO PA KONG DU MI CHO PA means not understanding.

[Speaker 1]
Yeah.

[Speaker 2]
TET TZAM was in your homework. DAO As was KUR WA DEB, maybe should be a WA instead of a PA.

[Speaker 1]
To underrate or to, yeah.

[Speaker 2]
Is that, can that be either PA or WA, boss?

[Speaker 1]
It's a dumb con, it used to be SKIRT.

[Speaker 2]
Oh, cool.

[Speaker 1]
Okay, so. Right. Now, the object of not grasping, the object of doubting, the object of underrating is now starting.

[Speaker 3]
He said enlightenment of the Buddhas.

[Speaker 1]
Yeah, you doubt it, you put it down, and you don't get it. Okay. And that is going to cover the other two.

[Speaker 2]
The CHU, which is LEK PAR SUNG.

[Speaker 1]
The beautifully spoken Dharma.

[Speaker 2]
GENDON And the, oh, the GENDON, which are LEK PAR SUG PA.

[Speaker 1]
The Sangha that follow the Dharma nicely, well.

[Speaker 2]
Oh, yeah, they. Oh, yeah. So, having heard that, then, yes, you don't get it, you doubt it or you underestimate it.

[Speaker 1]
Yeah, you put it down. Okay. Hold on, Geshe-la, the KONG DU MI CHUG PA means not...

KONG DU CHUG PA means you don't get it, or you don't grasp. Oh, don't grasp, okay. Yeah, it's an old, old verb, you will not see it much in the SUNG DU.

How do we link the THON NAS with all the other verbs? Yeah, someone teaches you about the enlightenment of the Buddha, the Dharma well-spoken, and about how well the Sangha behaves all over the world. And...

You have these three problems, right? Tells you about it, but you doubt it. Okay, okay, got it.

Thank you. All right, who's going to check in next? Tim, you want to come up here?

Are you busy? Hang on, Tim's going to come up here and then Grandpa can really do nothing. Okay, you got the airplane here.

Okay, please help me. DUK NGEL MI CHUG PA DANG. Tim, sorry.

I was wondering, am I supposed to help as well? I'm sorry, I'm sorry. Well, I can confuse him for me also.

I can't believe myself calling you Nick, Tim. I thought it was a really well-played joke and you just rolled with it. It's been called worse, maybe.

I'm sorry, I'm sorry. I should call you Timothy rather than Tim. All right, please, Timothy.

DUK NGEL MI CHUG PA DANG. KUN JUNG DANG. NGOK PA DANG.

LA MI CHUG PA DANG. So the suffering, not understanding the suffering, not understanding the source of suffering. I know, not understanding the suffering and the source of suffering and the stopping and the path.

Oh, not understanding the path. Yeah, good, good. Somehow the Mi Chug Pa and the first one was kind of confusing.

Yeah, yeah. But it's all good. So what are these for?

So the four truths? The four higher truths. If you want to lose $100, what can you call those?

Four noble truths. Yes, yes, good, good. Okay.

I'm just theoretically saying. All right. By the way, which of the 12 links are we in?

Let's not forget. The first one. Yeah, these are all misunderstanding.

Not to understand the four higher truths. I almost said noble. Okay.

And I'm going to make it easier for you guys. So Nick, Tim can stay here for the next sentence also. At the beginning, at the last, the previous?

Just like we said before. Yeah, just like we said before. Fill in those three verbs.

You don't get it. You have doubts about it. And you put it down.

So he says, if you hear about these four Arya truths, and their description, senyi, someone teaches it to you, and fill in the same three verbs as before. Okay. If you...

Yeah, not... What were they? Not understanding, not underrating.

You don't get it, you doubt it, or you put it down. Put it down, yeah. All right, so since that was so easy, let's do another section with Tim.

Okay. Control Cursor. RGYUD MI SHES PA DANG, RGYUD LAS YANG DAG PAR RGYUNG BA'I PHYIR MI SHES PA DANG Yeah.

So not understanding the cause. Good. Not understanding the causes.

Not understanding causes. Not understanding causes. And not understanding the ches which drew from cause.

The result that comes from the cause. Good. So he could have said, not understanding ingo, right?

But, okay. And then how does he describe it? RGYUD DANG RGYUD LAS YANG DAG PAR The correct causes?

YANG DAG PAR RGYUNG, which means they pour out. They pour out those causes. They just really pour out.

Oh, okay. Okay. But do we say that in English?

I think as the result of the causes. The things that pour out of those causes, or those causes spew forth, or something like that. Okay.

[Speaker 2]
Does YANG DAG PAR imply perfectly, just as they should?

[Speaker 1]
It could. Now that you mention it, it could refer to an exact correspondence to what you did. An exact correspondence.

You could say that. It could be that. Let's see if he mentions it.

Please read. Oh, yeah. RGYUD DANG RGYUD LAS YANG DAG PAR RGYUD LAS YANG DAG PAR RGYUNG WEI RGYUD LAS YANG DAG PAR RGYUNG WEI CHU RGYUD LAS YANG DAG PAR RGYUNG WEI CHU XIE JAO WAN NI RGYUD DANG RGYUD DANG REBU RGYUR PEI REBU RGYUR PEI XIE PEI YAN LA CHU NYE SO XIE PEI XIE XIE XIE XIE XIE XIE XIE PEI XIE PEI YAN LA CHU NYE SO Is this misspelled?

Because up here it's an hour, and here it's just a minute.

[Speaker 3]
Oh, cool.

[Speaker 1]
Oh, I think I'm a little down. I'll just make a note. Could have been nice to know this sutra.

Because our sutras are all right. But this is past tense, so I'm tempted to say it. Okay.

So, translate again. Wait. So when we say, when we say the result and result as part of the argument we say the result and also the result that comes from the.

Yeah, when we say, when we say causes and the result that comes from the perfect causes corresponding causes. We're talking, we're actually talking about the Sita Yama Tuni. We're actually talking about the ripening.

About the ripening, the result of the twelve links. Yeah, the cause and effect cycle. The cause and effect cycle of the.

Inside of the twelve links. Inside of the twelve links. So Vasubandhu, Master Vasubandhu has said that when he, when the sutra says we don't understand causes, and we don't understand what comes perfectly from causes, then what it means is we don't understand the cause and effect as expressed in the twelve links.

Okay, as expressed in the twelve links, okay. Okay, good. This one's really difficult.

We better give it to him. Let's do one more with him. Okay, thank you.

Should I continue? Yes, please. Yeah, I want you to do something here.

The last two lines. I want you to start with the last two lines, with Tim. The meaning of the virtue.

Happiness. This dun means for the sake of. Oh, for the sake of happiness.

Yeah. And. And.

And. Because it is Yidu Ongwa. Yidu Ongwa.

It means. I don't know. Yidu Ongwa means attractive.

Attractive. It's an idiom that says it comes to your mind. Yidu Ongwa.

Oh, attractive, okay. Yidu Ongwa. Attractive result?

Yeah, attractive results come to you. And they further act as a nyenpa for maripa. As the condition of the misunderstanding.

Yeah, so please note that we have three things here. Something that's making you happy. Something that's giving you attractive karmic results.

And something which is working against misunderstanding. Against misunderstanding. Are these good stuff, or bad stuff, or mixed up?

Well, I mean, when it is... Because it is against the misunderstanding, then it should be good, right? Yeah, all three of these sound good to me.

Pleasure. The good popcorn. Jebu Yidu Ongwa.

You know, I don't know. Something good happens afterwards. And it stops your misunderstanding.

These are three nice things, okay? Yes. Oh, but the sutra said...

What? Virtue and non-virtue. When we say virtue and non-virtue...

Yeah. DANG PHYED PA DANG PHYED SBYOR BAR CHUNG BA'I BAR DU YIN TE They apply all the way up to some section about dependent origination. Oh, some section, okay.

Now, what's uncomfortable for me... BYANG CHUB KYI CHOG means all the stuff on the enlightened side of things. And MI THUB PA'I CHOG means everything on the opposite side, on the dark side.

MI THUB PA'I CHOG means everything on the dark side. BYANG CHUB KYI CHOG means everything on the enlightened side. So this says, everything on the enlightened side, along with PHYED PA, everything that's working the opposite way.

MI THUB PA'I CHOG means working the opposite way. Then he says, all this stuff is good deeds, all this stuff works for pleasure, all this stuff gives you nice results, and all this stuff works against your misunderstanding. I don't see why it says MI THUB PA'I CHOG.

Okay? It's uncomfortable for me. Maybe an understanding of the things that get you enlightened, along with an understanding of what works against your enlightenment.

Maybe together that's a good thing. Could a MI be a mistake? Yeah, along with all of their causes.

[Speaker 3]
That makes sense, Mr. Rao.

[Speaker 1]
Say again? That makes sense. That would be the only way it makes sense, to understand it.

I'm going to erase my... Yeah, maybe it just says you have to understand the opposite also. And if you understand the good stuff and the opposite, that's a good point.

Yeah, okay. That makes sense. I think it makes sense, yeah.

Okay. All right, let's do one more with Uncle T. Uncle Timothy.

All right. KHAN NA MA TO BA DANG BYAS PA DANG KHAN NA MA TO BA MED PA DANG Yeah, and this is a special ancient word. We're going to see it in the Abhidharma.

And you say it quickly. You say it like one word. You say KHAN NA MA TO BA.

KHAN NA MA TO BA I was like, arigato gozaimashita. So, KHAN NA MA TO BA. KHAN NA MA TO BA Arigato gozaimashita.

This is an ancient word for a bad deed. KHAN NA MA TO BA Let's see. The definition of KHAN NA MA TO BA is that which is disparaged by the wise.

That which wise people fools rush in. Never mind. Does it mean like not high said?

Yeah, it could very well be, Nick. But I'm going to show you something, okay? It could be in your mouth, not high.

But to understand, there's going to be sections of Vasubandhu's commentary where we're going to smell that he's talking about the Sanskrit roots. Cool, yeah. They don't come through in the Tibetan.

They don't come through in the Tibetan. So, when we have a feeling, he's trying to explain an odd word. He might be handing us a root.

A Sanskrit root, which is a big part of Sanskrit studies. There's 800 roots in Sanskrit. I memorized them on the bus.

If you understand the roots, you can understand any Sanskrit. It all comes logically from the roots, in certain order. It's called generative grammar.

You can generate words from the roots, even if you don't know them. You can make up a word and it will exist. And you can see a word that you don't know, and you can trace it back and figure it out.

Roots are very, very important for Sanskrit. Dhatu. They're called dhatu.

The one here is interesting, because the Sanskrit for Karma Toa, here, is anavadya. Anavadya. Sorry, avadya.

Which means, you know, not spoken. Avadya, not advised. Not advised by who?

The wise. And the traditional explanation of Karma Toa is, the wise try to talk you out of it. This is interesting, because this is the word vad meaning to speak.

It's an old Sanskrit root. Avadya means, if you do it, it's not... hang on.

I'm sorry. Anavadya. Not advised.

Not... Anavadya. I've got to check this.

Anyway, here's... The Indo-European is away, awad. Awad.

And it came into ode, and melody, and parody, and tragedy. So, and the word Theravada comes from it. Oh, cool.

Interesting. Oh, Theravada. So, Karma Toa mepa means, the wise would not disparage it.

And that's anavadya. And then, avadya means the wise would disparage it. Would disparage.

The wise would disparage. A wise person would tell you, please don't do that, you're going to hurt yourself. I see.

That is avadya. Yeah, sorry. Yeah, and if it's not a problem, it's unavadya.

Anavadya. And is it a double negative, anavadya? That's what I'm trying to say, it's not a negative.

The A in avadya is not... It's not a negative. Sometimes you get an older A, which is not...

[Speaker 3]
In Lokesh Chandrapas, he gives avadya for Karma Toa, and unavadya for Karma Toa mepa.

[Speaker 1]
That's correct. Yeah, that's correct. So, no problem is unavadya.

Okay, okay. Avadya, okay. But the A is not negative in avadya.

It's just part of the ancient way. So, in this case, if we were to extend this to Theravada, it means advised by the wise, by the elders. Exactly, yeah.

Wow. Okay. Now, now you can translate the sentence.

And work with him. Karma Toa mepa ni? Kepe ngakpe dung gi so.

So, Karma Toa mepa, whereas... It's advised by... Not advised, advised.

Sorry, Karma Toa mepa means... They don't advise against it. They don't advise against it, yeah.

Means it is the... What is ngakpa here? Oh, somebody's going to tell you.

Timothy, what is that? Words to speak. This one means praised.

Not praised. Oh, okay. Means praised by the wise.

Yeah. What makes it not discouraged by the wise is the implication that it would be praised by the wise. Praised by the wise, okay.

And here he says, That's Karma Toa Chepa. An action can either be disparaged by the wise, or it can be not disparaged by the wise. And Vasubandhu says, not disparaged by the wise means the wise would recommend it.

[Speaker 3]
Recommend it, yeah.

[Speaker 1]
Okay, good.

[Speaker 3]
Yeah, sure.

[Speaker 1]
And don't forget, he's playing with Aradhya, Anuradhya, okay. Okay, good. And these are Indo-European roots, and there's a beautiful dictionary of Indo-European roots that all the Mixed Nuts should have, and you should try to use it from time to time.

If a word is A in Sanskrit, if a root has A in Sanskrit, it often comes into Western languages with an E. Just an E. Okay, cool.

All right. Here we go to section 21. Tim wants to do one more.

He's just trying to do one more. He told me that. Thank you, Timothy.

Perfect. tenpa chawa thang, tenpa chawa mayinpa thang, tenpa chawa ni, yang ne yang du ngun du jungwa dung gi so dung we gun du dung we dung gi so Yeah. tenpa chawa means something you should be doing.

Okay, this is not BRT. This is BST. Classic examples are two. Two?

Lama and then on a medicine. B-S-T-E-N, not B-R-T-E-N. Sometimes I like to take yourself to a Lama.

Okay? Have a relationship. When he says it should be relied upon, it means if you do rely upon it over and over, sorry, if you do rely on it, it's going to bring you good results over and over.

Yang ne yang du means over and over. Ngun tu chung, past tense. It will have brought you good results.

Okay? Over and over. Okay?

So when he's got these positive and negative, sometimes he's just reading one or the other. Like up here he just read, he had disparaged by the wise and not disparaged by the wise, and he only explained not disparaged by the wise as praise. He didn't mention disparaged by the wise.

And here again, he says you should be doing it, and you shouldn't be doing it. And he only describes you should be doing it, because if you do do it, it's going to bring you important results over and over. All right.

Here comes a beautiful one. Tim wants to do one more. He told me.

Thank you, Timothy. Ngenpa dang, kya nompa dang. You can say you eat.

chimpar jepa ni, lu dang sem chimpar jepe jung gi te, zing tu jangpe chedrak dang dempe chero. Good. So the sutra says ngenpa and kya nompa.

This is not gya with an R. This is kya, kya. And kya nompa means beautiful.

Kya nompa means beautiful. Ngenpa means terrible. Ugly?

Terrible? Yeah. Like dong ngenpa means when you tell your kid they can't have some candy and they show a face, which is ngenpa.

It can mean ugly, for example. So the words here are ugly and beautiful. Now, interesting thing.

Vasubandhu does not explain either word. He applies another word, which is called simba. And simba means to be...

Happy? Yeah, it means to be satisfied or to get enough of something, to be fulfilled. Simba.

And I think they both come from the same Sanskrit word translated by two different people. I think the case here is kya nompa means beautiful. The original Sanskrit that Vasubandhu...

Sorry, the Tibetan translator translated it... The person who translated the sutra was not the person who translated... And I think the person who translated the commentary used a different Tibetan word.

Because they are very similar. Simba means to be filled with happy results. And kya nompa means...

Beautiful. Beautiful. So I think it is the same one.

Simba, and we will never know because they lost everything. And there's no commentary. Ours is the only commentary.

People are going to have to go for it. Simba chepa ni. Okay, keep going.

Yeah, he says it's a chedak of shinjang. Who can tell me? Thirty dollars.

The detail of cliency in meditation. Cliency. It comes in the teachings by Kamala Shila on the levels of meditation.

In the famous book called Emptiness Meditations, translated by a venerable Upala. Shinjang. Shinjang.

It's like you do yoga every day and you get flexible. But here it refers to you do meditation every day and you get mentally flexible. And that's related to Simba.

Like total satisfaction of Lu and Sim. Body and mind. Body and mind.

So our commentator Vasubandhu is saying, when this says bad and beautiful... Well, let me explain the beautiful because it's more positive. It's where your body and mind are totally satisfied.

And it's actually a version of meditative shinjang. Flexibility or fluency in your meditation. Cool.

Cool, wow. That's an interesting... This one's easy.

Oh, I need Seiji. Seiji, you want to come up? All right.

Hey, Segei, you can pull his beard out. Thank you in advance, Seiji. All right, here we go.

You guys are going to work out the next few lines together. Let's read the first verse. You're doing the first line.

Good. Good. What's nakpo?

What's kapo? Nakpo is dark. Kapo is white.

Yeah, black and white. Black and white. And then, it's interesting, I think, I mean, when you write your commentary 20 years from now, Seijin, for some reason, Vasubandhu's only commenting on the...

Why? On the positive ones. On the positive ones.

In these pairs. In all of these pairs, he's just commenting on the positive side. It's probably you're supposed to be more...

to see the good side of things. So, karwa is the same as kapo. No difference, okay?

Karwa means white color. And the meaning of it is chima mepa, you guys.

[Speaker 2]
Oh, without stain?

[Speaker 1]
Yeah, without stain. Talk louder, you're the boss.

[Speaker 2]
Without stain.

[Speaker 1]
And without stain... Well, here it says, without stink. Chima.

And then he defines stinkless as sakrami. Stainless. There's no stain.

Stainless, without stain. He's just explaining white means white karma, which means it has no impurity, which means it has no stain. So, the dreamer, dreamer is stink or stain?

Go ahead Segen, he's checking you. Segen, can you start again? We lost you.

Oh, sorry. My network, yeah. Segen, can you start again?

We lost you. Yeah, this is totally easy. I'm not even going to help you.

So, on the side, on the opposite side, which is the reverse of the karma, of that. Yeah, of the white. The opposite of the white.

The opposite of the white. So, migewa la sokpa, it's all the unhappiness. Not migewa, migewa.

Ah, migewa. Oh yeah, non-virtuous. Yeah, good.

The opposite side, or the reverse of the white. And there's again, here the opposite side fits. I say it didn't fit up above.

Okay, here we go. Sorry Geshe-la, can you repeat again the last sentence? Yeah, here's the real meaning of mi chen chok.

Which means the opposite of white. And I was complaining about the mi chen chok up here somewhere. I didn't like it.

But this mi chen chok, it belongs here. Oh yeah. Yeah, got it.

Yeah, okay, one more with Seiji. Seiji's got the cursor. Okay.

nam par yewa dang chepa, ten ching drelwa jungwa dang Louder. Dang chepa. You said dang chepa.

Dang chepa, ten ching drelwa jungwa dang So you got to read the commentary, we don't know what... Oh, what's nam par yewa, you guys? What's a yewa?

A division? Yeah, chepa means it has a division. It has a division, okay.

And what is it? Ten ching drelwa jungwa. The dependence, the arising of the...

dependence and the arising. Yeah, dependent origination with its divisions. Okay, maybe it means the twelve, we don't know.

Okay. Okay. Wow.

We are at a time, Geshe-la. Sorry. Do you know this American expression, saved by the bell?

Yeah. Is it really out of time? Yeah, we're one minute over again.

You got lucky, Seiji. Did he know? Or is this going to be his homework?

That's why I'm blurring.

[Speaker 3]
Brutal.

[Speaker 1]
Let's give him this for homework. Hang on, stop. Can they say 25?

[Speaker 3]
25, yeah.

[Speaker 1]
Okay, and Sugeng, I'm really interested in this section 25. Okay? And I remind you that in words text, I think, there was an odd reference to the six doors of sense.

Anybody remember? In the mind stream of a bodhisattva, there were rang chen ne rik. Yeah, there was an opinion that natural scenes, and even other kinds of scenes, were somehow living in the six doors of sense.

And I ask you to consider that as you translate this section. Okay? Okay.

Yay, so you got two sections to do. The first one is impossible, and the second one is almost impossible. Okay.

I'm falling off the cliff now. Yeah, and you know, the good thing about your book is that no one can criticize us because there's no other opinion in here.

[Speaker 2]
Akeshala, for fun, I looked up Gyanomba and Simba. I put them in the chat side by side from Lokesh Chandra. Yeah, are they similar?

Well, you know, there's, so there are these two words. Pranita, and then Prinita, which are pretty close to me, right? Three and five.

[Speaker 1]
Yeah, exactly. And there are, Nita is a Hindi word for cute, cute lady or something like that. So, Gyanomba.

Or pretty, pretty, yeah.

[Speaker 2]
Yeah, that's right.

[Speaker 1]
Cool.

[Speaker 2]
Cool.

[Speaker 1]
All right, I think that's what's happening there.

[Speaker 2]
Fun.

[Speaker 1]
We can put it in the footnotes again. So, you got to take this from Dr. Creamer. I will.

Thank you. All right, go do your stuff. Nick, any comments?

Just a quick announcement. If anybody showed up for the 4 p.m. yoga class, I'm very sorry. We had some technical difficulties, so they couldn't get that logged in.

But Anjali will teach a class on Friday morning at 815. I just messaged you about that, Juan. So, you can catch her class, which should be a lot of fun Friday morning.

And sorry about the technical difficulties. Yeah, there were people here at the college crying about it. Throwing their hands up in the air.

What to do? Thanks, guys. All right.

Have a good break. See you in five minutes. See you in five.