Сугэн Ши — Книга 2: Колесо жизни (первый принцип и подразделения зависимости), занятие 37

[Speaker 1]
You're going to send me the instructions, okay? Come to Indonesia, Geshe-la. Are you kidding?

I'll just get older. You guys make me work so hard. Shall we have another event in Bali soon, or Surabaya?

Yeah, for sure. Thank you. I would think we'll do something in Vietnam in December.

Oh, Vietnam? Like we used to do in Bali. Oh, wow.

Wow. Is that what, Lam Rim or DCI? Lam Rim.

Oh, in Vietnam? Yeah, but the boss there wants some DCI after the Lam Rim. I see.

Okay, let's start. The boss there wants Advanced Level 2 there at that time. Wow, Advanced Level 2.

I'm excited. Will that be a golden key? And then all the Singaporeans can come.

No, sorry. We can take a boat from Singapore. December, Geshe-la?

Yep, as usual. All right, I will plan. I will take note.

Which city? You have to ask Mr. Bin. I think it's Hanoi.

Thank you very much. Okay, all right, let's start. I hope people still remember.

What are the two misunderstandings related to the seeds ripening?

[Speaker 2]
Not understanding the causes and the results of the causes.

[Speaker 1]
Wow. Wow, wow, wow. Who is that?

[Speaker 2]
It's my notes.

[Speaker 1]
Usually there's a long silence after these questions. Alex Rivas, is that right? Yeah.

Wow, okay, let's see. You are amazing. I can't believe you.

That's because we agreed you did a Diamond Mountain. Oh, okay. His intelligence is like you.

Amazing. Yeah, people who conceive of something as ripening. Oh no, sorry, that's the other answer.

No, no, this is different. I forgot my own question. I'm checking notes again, Alex.

Maybe he wasn't at Diamond Mountain. Yeah, so basically people conceive of something as ripening and coming from a single cause. And then the other one is the deities who conceive themselves as being self-created.

Oh, sorry, Alex, I forgot my own answer. All right, but that is pretty close, Alex. I mean, we have one topic on that, right?

I mean, there are so many topics of misunderstanding in the last class. All right, the next one. What are the three aspects of not understanding the Buddha, the Dharma, and the Sangha?

This one I know the answer. I want to know, anybody else know about that? That was a long time ago.

[Speaker 3]
We have the object of not grasping, of not doubting, and putting it down.

[Speaker 1]
Yes, yes, Gyalse, a venerable Gyalse. Wow. Yeah, grasping, not grasping, doubt and underrating.

And of course, Buddha's enlightenment, the Dharma, they have spoken so beautifully, and the Sangha who follows the Dharma well. Yay. Yay.

What are the three purposes of having virtuous deeds, as explained by Master Vasubandhu, on the misunderstanding or understanding the mis-virtues and non-virtues? What are the three purposes? Why do we want to have virtuous deeds?

Can I give a hint? Something like having a good life? Disha Michael was using an example of having donut or something, or having sushi for now.

Yeah. Anybody remember?

[Speaker 3]
Well, for the sake of happiness.

[Speaker 1]
Yes, happiness, yes.

[Speaker 3]
Which acts to stop your misunderstanding.

[Speaker 1]
Yes, that is the first one. And how about the second one? I don't know.

Okay, good try. Thank you. Attractive result.

So all these are for the purpose of happiness. Having attractive result, yeah, and then acting as a remedy to misunderstanding. Thank you.

Yay. All right. Well, that was what we were doing with the homework.

[Speaker 2]
Yes, it's so short. Not grasping.

[Speaker 1]
Not grasping, yeah. Bad deed. Bad deed.

Bad deed, misdeed. Criticizable deeds. Criticize.

Not high from the mouth. Of bad deeds. Yeah.

Yang me yang do. Yang me yang do. Over and over?

Over and over. Repeatedly. You know, when I put over and over, Microsoft Word suggested, requested me to change that to repeatedly.

So I just followed. I think I always have to listen to Microsoft Word. Yeah, I wouldn't take that medicine.

Sometimes they make helpful suggestions. Oh yeah, yeah. But I think this makes sense and I like it.

It's short and sharp. Yeah. All right, Geshe-la, these are the two challenging phrases.

Oh, I just had sushi and now I have a stomachache. Number one, get that attention down to a number. Yeah.

Dependent origination along with... No, you got to reverse it. Along with its divisions, the twelve divisions.

Oh, okay. Along with... Its divisions.

Its divisions. I see. We need the twelve.

I see. Okay. Oh, reverse.

Yeah. Okay. Okay.

This one, I think I need to make it smaller or should I bring it down? Yeah. I'm still too long.

Yeah. Okay. Once you have...

Once you have dependent origination with its divisions, once you divide dependent origination into its divisions, that becomes something on the good side of things. BYANG CHUB KYI CHOG Enlightened side of things. Yeah.

And until you purify those divisions, right? And I think it's really important to always remember that the twelve links of dependent origination are what? They are made of samsara, they are samsara, they cause samsara, they are super samsara.

DE DAG YOD SU MA BDAG PA'I GNAS SKABS NA While those divisions are still impure, they act as a MI KHRIMS CHOG. They act against you. Now he's saying, look, there's two kinds of dependent origination.

If you can purify it, if you can stop the negative side of each of the twelve, you can get out of samsara. And you can point to the moon. And if you're in samsara, if you don't purify them, the same links act to keep you in samsara.

DE DAG MI MTHUN PA'I CHOG MI MTHUN CHOG What was MI MTHUN CHOG in logic, you guys? Does anybody remember? Oh yeah.

The group of unlike things. Yeah, the group of dissimilar cases. What was MTHUN CHOG?

The group of similar cases. Yeah, and that was that whole discussion, like do you have to see all the corners of the pool to see the sages? Okay, so here MI MTHUN CHOG has a different meaning.

The very same presentation of the twelve links, if you don't understand it properly, it acts against you. If you do understand the twelve links, it acts for you. YIN TE SKYES BU DAM PA DANG SKYES BU DAM PA MA YIN PA LA BSTAN PA It becomes...

Yeah. Yeah, you could say... LA BSTAN PA It's similar to...

BSTAN PA means relying on friends, for example. Relying on friends who are SKYES BU DAM PA and who are not SKYES BU DAM PA. What's a SKYES BU DAM PA?

The holy being and... Yeah, good people. Okay.

So, understanding the twelve and fixing them is like being with helpful friends. And misunderstanding the twelve is like being with unhelpful friends. SKYES BU DAM PA and SKYES BU DAM PA MA YIN PA Good people.

It's like... Hanging out with the twelve links without understanding them is like hanging out with bad friends. And hanging out with the twelve links and understanding them is like hanging out with good people.

BSTAN PA LA SOGS PA DANG SEMS RAB NGA MA'I RGYUD LA BSTAN PA'I BYUNG BA'I PHYIR RO Why do we take an interest in the twelve links? Why do we want to change them from bad links to good links? It's a seven from SEMS RAB NGA MA'I RGYUD Oh, it's the result from the previous life?

Yeah, it comes from the seed in our previous lives. We were interested in the twelve links in our past life. And that's why we got stuck with not one translation, but two translations.

Right, Sugeng? Yeah. Geshe-la, I would like to understand how should we read this long paragraph?

How should we divide? I know we can take this... I mean, we can split this.

Yeah. Yeah, you just have to... Oh, you want to split it, right?

No, it's not about trying to split it, but I'm trying to understand the whole sentence structure. How should I look at this structure? This is kind of confusing for me.

It's about... Actually, it's about Lung Chung and Lung Dok, $100. Forward and backward?

For anyone or just for Sugeng? Anybody. Forward and backward wheel.

Turning the wheel. Yeah, turning the wheel forward and stopping it. Yeah, good.

I can split it between those three guys, Nick, Word, and Sugeng. Thirty-three each. The penny...

NAM PAR YIN PA It's just saying, look, there's a good version of the wheel, of the twelve links, and there's a bad version of the twelve links. Mainly it's talking about that. NAM PAR YIN PA DANG BYAS PA means if you divide the dependent origination into those twelve links, it could become the enlightened side of things.

But the impure version of them could become the suffering side of things. Like this? NAM PAR YIN PA DANG BYAS PA That's okay.

BYANG CHUB KYI CHOG DE DAG GNYIS YOD SU MA BDAG PA'I MED GANG NA Good. I would put MI THUN PA'I CHOG up with the thing above it. No, no, no, leave it.

It's okay. Leave it there. MI THUN PA'I CHOG DANG DGAR BA'I RTEN CING DANG BAR BYUNG BA'I DE DAG GNYIS MI THUN PA'I CHOG DANG BYAS PA YIN TE Yeah, you can do that.

I don't think you can do it in your final translation though. Yeah, okay. I just want to try to understand the whole thing.

Okay, okay. I will try. Good.

DEN GYIS LA NGAN NAS KYIS PA DANG PA MA YIN PA LA BRTEN PA LA SOGS PA DANG KHAR Oh, yeah. Okay. DER NA MA'I RGYUD LA BRTEN DE BYUNG BA'I PHYIR Yeah, that's good.

You could cut it like that. All right. I mean, yeah, so...

Okay, got it. Yeah, what you could do is on your own, in your own meditations every day, you could think about what's the flow here.

[Speaker 3]
Yeah.

[Speaker 1]
Yeah. Because he seems to be jumping around, but he's not. All right, all right.

Thank you. Thank you very much, Geshe-la. All right, it's a tough one.

It's a very tough one. And, you know, just before your final translation, you've got to go to Hawaii and surf for a couple weeks.

[Speaker 2]
All right.

[Speaker 1]
With me. And then you're guaranteed to translate this book, you have to be in a supernormal state of consciousness. Okay?

Maybe it's worse. I don't know. They say the greatest American poet because he's the only one.

Do you know Cascavamonteado? No? He used to drink a big glass of wine before he started writing.

I'm not suggesting that because it's illegal, but... You're going to have to be in a very good state of consciousness when you do this final translation. You cannot depend on the words.

You've got to have some kind of blessing from Vasubandhu. Okay? You won't get it from the words.

Thank you. Yeah, your translation is different. You've got to be in a state of higher consciousness to do this translation.

Because the words are not going to help you. Okay, the next verse, which is verse 25. All right.

Yeah. First, and you guys got to think about it. You guys have to think about it.

He puts a great emphasis, Vasubandhu puts great emphasis on Rekhpa and K.J. Puth. Link number five and link number six. Link number five and link number six.

Okay? Okay. Don't they come in the opposite order, Geshe-la?

They do. You could read it as the contact which results from the K.J.'s. Okay? Once you have K.J.'s, which is those empty buildings, I guess, then you can have contact, which is the two people touching each other. Okay? Now, why he skips to this in the middle of Marigbha? Because we're going to have a big section on K.J. Duke and we're going to have a big section on Rekhpa later. Why does he bring it up now? Didn't we talk about it in verse text? Something significant about the K.J. Duke? Yeah, we did. Why were they significant in verse text? Because they were imbued with the Rangchen Nerik seed.

Yeah, the seeds for Buddhahood were somehow built in at the factory to your six senses. Okay? So, it's interesting that Lord Buddha, long before Asanga, would be talking about...

He also seems to be fascinated by the six doors of sense. Somehow they're important to him. And he starts talking about them right away, before he reaches them.

Rekhpa K.J. Duke, YANG DRAG PA JI LTAR BZHIN GONG DU MI CHOD PA You don't really get what's going on with your six doors of sense. That's Buddha. Meaning, you don't see the seeds there.

Cool. Okay. This is a possessive thing, right?

Yeah, and you know, God, you're working with an ancient, ancient, weird Sanskrit manuscript. And it means... Rekhpa is actually a result of K.J. Duke, right? Link five is a result of link five. It's kind of the six doors of sense which belong to contact, meaning contact has arisen from them. Okay, so what?

Yeah. The six doors of sense of contact. The six doors of sense that you use to contact the world.

The six doors of sense that you use to make contact with the world, you don't really understand them. You don't know the greater potential they have. GONG DU MI CHOD PA JI LTAR BZHIN is a clue, because it's a very common expression for emptiness.

The way things are. Here it sounds like you don't understand the way things are with your six senses. But we know it could mean you don't understand the way things are that's going on when you use your senses to contact the outside world.

Something's going on on a deeper level of the RANG BZHIN MI RIG, of the Buddha nature. The Buddha nature is somehow living in the event of your contact with the world. That's very sexy.

I'll say it again. Your Buddha nature is somehow living in the contacts you have with the outside world, through your senses. Something interesting.

Okay? All right, you got to think about it. And I promise you, you'll understand something.

Okay. RIG PAS SKYE CHE GRUB YANG DAG PA JI LTAR BZHIN DU GONG DU MI CHOD PA GONG DU CHOD PA NI So he changes the wording of the sutra here. He doesn't say...

What does he change? The me, the me to do. Perfect.

Perfect, perfect. In the sutra it says, if you don't understand really what's going on when you contact the outside world through your doors of sense, and then when you get to Vasubandhu, he says, Hey, understanding what's going on when you contact the world with your doors of sense. That kind of...

DE LA DMIGS PA GCIG RTEN LAS BDE PA BDAG MED PA'I YESHE That becomes a YESHE of BDAG MED PA. The wisdom of no self nature? Emptiness, yeah.

Which then takes all of these objects GCIG RTEN LAS BDE PA. The object which is beyond the world? Yes, those objects go beyond the world.

Because you are understanding emptiness. SKYE NI, DE DAG YANG DAG PA JI LTAR BZHIN DU GONG DU CHOD PA YIN NO Then you are really understanding what's going on in your six doors of sense which result in contact with the world. So he, Vasubandhu, twice leaves out what?

The negative. Yeah, he says, you know, the sutra says, you guys don't understand what's going on with your organs of sense. And then Vasubandhu twice says, we got to understand what's going on with our organs of sense because something's going on with the emptiness.

When we make contact with the outside world, that's a very particular teaching on emptiness. What's that mean? Outside world.

Oh, is this referring to the mind only concept? Not really, no, no, no. What it means is, it's the husband in the kitchen.

You really understand what's going on when you make contact with an object in the outside world. Then you can get out of the wheel of life. Okay.

It's your contact with the outside world, friends and enemies, that inspires you to ask questions about seeds. Why the hell did I meet this guy? Okay.

It's interesting. If the contact triggers curiosity about where things come from.

[Speaker 2]
Okay.

[Speaker 1]
All right. Yeah. Jigten le depang.

Beyond the world. So in context, it means outside world? No, this one means a knowledge of emptiness which takes you beyond the suffering world.

Beyond, oh, okay. Beyond the suffering world. Thank you.

The jig in jigten is crucial. The word for world in Tibetan has inside of it the word for destruction. Okay.

The word for world, the word for world in Russian is peace. Mir means world in Russian and mir means peace in Russian. It's a beautiful idea that the word for world in Russian also means peace.

But the word for world in Buddhism also means destruction. Okay, it's kind of the opposite. Okay.

Thank you, Geshe-la. Yeah, that's all my... Okay, cool.

Yay, let's get to work. Geshe-la, can I ask a question? Yes, if it's not too painful.

I hope not. I mean, we don't know, we don't have any commentary on this textbook. Just out of curiosity, do we know who translated the text from Sanskrit to Tibetan?

It's surely at the end, yeah. It's surely mentioned at the end. And I do, I would say that this translation is odd.

I don't know. I haven't done the homework, but you could do it, Wurn. You could take any Tengyur of the catalogue, take the native Derge catalogue to the Tengyur, search for that, or go to the end of this file and see who was the translator.

Well, since you asked me. I didn't think that was going to happen. I'm just curious if you're more familiar with certain translators at all.

I know there's some famous ones in Tibetan. Yeah, this was translated by the Shuchen, the Surendra Kharaprabha, and the Shuchen Luzawa, the Tibetan translator, Gelong Namkha. Namkhe, Namkha.

Gyur means it was translated and it was re-edited by the same two guys. I will bet you money. I've heard of Shuchen Luzawa, but I don't believe I've heard of Lee Kempo Surendra Kharaprabha.

It's possible he did an odd translation. I would put some money on it. But you can search through the Tengyur native catalog, which has the longest name of any book in the ALL database.

You're not going to challenge me in that? I don't know. I believe it.

Oh yeah, I remember this name, yes. We're just having some fun here. I'm sorry.

Geshe-la, while you're searching and we're on this subject, you could tell which ones are the... So there's Sanskrit-focused translators and Tibetan-focused translators and they work together? Oh, there was always a team of Indians and Tibetans.

And that's why the Tibetan translations are so well done. It was normally a team of four translators, two Tibetans and two Indians. And they always named the Indians first?

Is that how you knew? Well, they don't call them Indians, Lodzawans. Oh, okay.

See what I mean? They call them K-Gears? K-Gears.

K-Gears. Pantita. Bless them with that.

Here it is, Sugeng. We can't see it. Oh, forget it.

Hang on. We don't see it. I just love this title.

I love that I translated this title. Okay. I'm going to read for you the name of the native catalogue to the Tengyur, which is a brilliant piece of work.

It's almost as good as the ALL cataloguing system. A new moon which raises the treasures of the waters of wondrous discussion to the gathering of vast mountains of clouds and the goodness of those of the eon in which virtues are completed. The mother of all incredible machines, the never-ending shower of the gift of the teachings, all you could ever wish for, of the entire body of the classical commentaries which illuminate each and every thought within the holy word, both general and more specific, of the mighty and all-knowing one, the friend of the sun, Lord Buddha, and which have been translated into the language of the people of the land of snows.

Ta-da! Amazing. That title took about two days.

Okay. Wow. What a wonderful work.

Thank you, Geshe-la. Yeah. Can you guys see the Vasubandhu right here?

Yes, sir. Okay. Why do I have Vasubandhu here?

Oh, I got it. So those are the words. If you search the Derge Native Catalogue, which I just gave you the title, or Lee Kimball, Slender Cutter Prabhat, I'll bet you some money he's not a very common translator.

Because I think this translation is a little unusual. And that's not usual. The translations are usually quite standard and quite good.

Okay, here we go. Thank you. We just did that one.

Okay. Please read Sugeng and... Let me get somebody new here.

Cameron, you want to check them? Sure. I have a request, though.

Could I read it? Every third word, say, uh-uh. Vasubandhu.

Sugeng, you want him to read it and you check? Sure. Why not?

Okay, here we go, you guys. Cheers, guys! Thank you.

[Speaker 3]
Cool, dude.

[Speaker 1]
Someone new to complain about. Okay, Sugeng, this is a part of the root text which is probably useful to read separately. Here we go.

We're going to read straight from the sutra. DER YANG DAG PA JI LTA BA BZHIN MI SHES PA What's MI SHES PA, Sugeng? Not understanding things.

JI LTA BA BZHIN The way they really are. Yeah, not understanding things the way they really are, one. Number two, MA MTHONG BA Unseen, cannot see.

Number three, not LUNG MTHONG BZHIN Sorry, what was the second one again, MA MTHONG BA? You don't see things the way they are. Don't see things the way they are, okay.

And you don't LUNG MTHONG. Don't realize. Yeah, you don't realize them.

And you're stuck in MTHONG BA. In the darkness. In fact, you are good to MTHONG BA.

You are completely in the dark. And by the way, you also have MA RIG PA. Don't misunderstand me.

Yeah, and in fact, we can call your whole mind MTHONG BA. Darkness. The fog.

Your intelligence is the fog. Okay, good. All of these, ZHES BYA BA, DI NYID, all of these are MA RIG PA.

Oh, okay. Can we say all these are SEMS NA NI? Yes, exactly.

And then Vasubandhu's commentary is going to say, why does he put in all these synonyms? Why does he suddenly start spitting all these synonyms on us? Okay, here we go.

Cameron, do you want to do him?

[Speaker 2]
Okay.

[Speaker 1]
Yes, ZHES BYA BA. Nice, okay. So again, what's ZHES BYA BA?

Not understanding. Yeah, it probably means the links, okay? The different links.

It means GONG DU MA CHOD PA. Not grasping. Right, if you don't get it, then most of the stuff you do is just NGA RGYAL.

It's pride. Yeah, what do you call that? Delusions.

Okay, if you don't understand these twelve links, then whenever you try to do some, it's just going to be a delusion, okay? You won't... Oh, Cameron, one last time.

LAM.

[Speaker 2]
LAM means ZHES PA DANG. YANG LTAG PA JI LTAG PA ZHIN DU YANG LTAG PA JI LTAG PA ZHIN DU DOG PA MI ZHES PA LA CHE RAK CHE DAG CHI YOD CHE NA Good, Cameron, good.

[Speaker 1]
LAM MI ZHES PA again. Not understanding the path? If you don't understand the path, and you don't grasp THOGS things as they really are, correctly as they really are, meaning you don't MI ZHES, if you don't know how to grasp things that way, CHI DAG CHI YOD CHE NA Are there different versions of this misunderstanding?

Okay, CHE DAG means... CHI CHE DAG, right? Different types.

Okay. Here we go. Hey, Sugeng, who do you want to check in with?

Okay, maybe Stanley. But Geshe-la, what did you say just now? CHE DAG is different?

He's setting up a rhetorical question. Somebody comes to him and says, Hey, are there different kinds of MI ZHES PA, or different words for it? He says, Oh, I'm glad you asked me.

I just gave you ten, and I'll explain them to you. So, give me some different... Are there any different types of this MI ZHES PA?

Okay, sure. All right, so... Vasubandhu is setting it up, because he wants somebody to ask him, because he wants the answer.

Okay, here we go. Stanley. Stanley.

[Speaker 2]
I'm ready.

[Speaker 1]
Stanley's the checkers. DE NI, JI LTAR, MU THEG CHEN, SHIN TU, LAM LA, LAM YIN PAR MI, MU SO. Yeah.

So, the MU THEG PAS, what's that? The non-Buddhist? Yeah, 30 bucks for THEG.

Stole. Forgot. Guest.

Yeah, nice, Nick. The steps that go down into the Ganges River. So, the Hindus are called...

People sit on the steps or something. Okay, MU THEG PAS, CHEN, SHIN TU. They look at what is truly a LAM, and they don't believe it's a LAM.

Okay, so that's their relationship with the path. This path of trying to do the right thing in the kitchen, they don't think it's a path. Okay, all right.

Please read again. I guess Stanley's still checking you.

[Speaker 2]
Yeah, I'm on it.

[Speaker 1]
DE NI, BSTAN PA, DE NYID LA, NGON PA'I, SNGA RGYAL CHEN DU NGYUR RO Yeah, and they have an arrogant attitude towards this teaching. Who? Those non-Buddhists who see this path as not being a path.

Okay, good. All right. Keep going Sugen, keep going Stanley.

MA RIG PA'I MIG PA RAB DU BYED BA DE DAG NI NYUD DU Yeah, yeah, what? MA RIG PA'I MIG PA RAB DU BYED BA DE DAG NI NYUD DU PA'I PHYOGS DANG GNOGS PA'I PHYOGS NI LAS THAMS PA YIN PA RIG PAR BYA'O Yeah, now what's the topic that we're in in this section? What is it, section 16?

26, oops. We're talking about the YEHWAS of this topic called MA RIG PA. Different divisions, synonyms, okay?

But understanding these divisions starts off from THAMS PA, okay? Not the THAMS PA that you eat. Understanding these divisions starts off from a very basic division, which is BCUG PA'I PHYOGS and RDOG PA'I PHYOGS.

On the side, which is forward and backward, is that? Yeah, what you should enter and what you should get out of, okay? Path that you should enter and path that you should avoid.

Okay. What is THAMS PA here, Geshe-la? THAMS PA?

Oh, it starts off from, or the discussion begins off, the discussion is initiated from blah, blah, blah. Okay. The discussion starts off from what is it you should engage in and what is it you should disengage from.

Please read, who's checking you? Let's get Allison. Allison?

Uh-oh. Okay. Hi.

So, Geng, what's the first thing she did when she got up this morning? I don't know, comb her hair? It's in Singapore, it's 10 a.m. now, right? It's 10 plus, yeah. Yeah, so the first thing, she got up at 8 o'clock and she wrote her homework for last class. Okay, here we go again.

Yeah, what does it mean when I say engage or disengage? He just said engage or disengage, okay? What does it mean to engage?

It means... I would say from a Nargajunian viewpoint, right Tim? If you really understand ONG WA, and DRO BA, and SEMS CAN.

Coming and going. Coming and going and people. If you understand the people.

These are, it's kind of... Did Nagarjuna come after or before Vasubandhu? Before.

Yeah, he's about a hundred... I think before. He's about a hundred years...

So it's possible that Vasubandhu is even referring to Nagarjuna, because this is a huge topic in Nagarjuna, about coming and going and the person, okay? So he says, if you think about coming and going and the person, you can think about it in terms of RANG and GZHAN GYI RGYUD, your mind and other people's minds, and how personal it is. According to your SO SO'I MED, according to your individual karma, you're going to perceive normal things in the world differently.

And that's their emptiness. All right. MIM PAR BYIN PA BYED How you see these things separately determines whether the actions you do in the world will GEM PA or MIM PA.

NAM MED We've got it in Stanley's text over and over. How you...

[Speaker 2]
Karmic result.

[Speaker 1]
Yeah, will they produce a karmic result or not? GEM PA means produce, okay? So understanding how things come, how we come, how we go, what a human being is, understanding the difference between yourself and others, understanding how karma is an individual thing which gives different results for different people.

You might even see a chew toy where somebody has a pen. Okay? If you understand that, that's GZHUGS CHOG.

Then you're engaging properly. Those are things you should engage in. Those understandings, okay?

What should you not engage in? Here we go. Okay.

MDOG PA MDOG PA GANG YIN PA NI DANG THANG MIG PA GANG YIN PA THANG CHOG THANG BAR DU CHOD PA GANG YIN PA THANG RANG GI NGO BA DE DI DAG DI MDOG PA'I CHOG YIN NO Yeah. MDOG PA GANG YIN DANG DE NI DANG Yeah, I'm going to change my idea of this. I'm going to take the last one as getting into samsara, okay?

It's when you don't understand those things, is getting into samsara. How do you get out of samsara? MDOG PA, how do you stop it?

You understand the THAN, and you understand the MIG PA. You understand the foundation, and you understand the objects. What was the foundation in words text?

Foundation consciousness? SHI NI was the foundation. What's the fancy word for it?

RANG SHIN NIB RANG SHIN NIB Was it ever... Did he ever say it was equivalent to the three jewels? No.

He did. It was weird. He did say something like that.

He said something about how it's a foundation for the three jewels in you. Oh, foundation for the three jewels. Yeah, he did say something like that.

Yeah, okay, so just keep that in mind. MIG PA GANG YIN PA means... By the way, MIG PA is a crucial idea in Utpala's text.

It's going to come up again soon, maybe after your class. Right? Tomorrow morning.

Oh. First thing. Definition of NAN DAG MIG PA.

300 bucks. Why is MIG PA crucial? Because in the mind-only school, there's no outside object.

Nah, that's too easy. I'm not going to pay 200 bucks for that.

[Speaker 3]
Oh, whether it's a concept or not. I mean, it's an image or not.

[Speaker 1]
I'll give you a clue, but only to Utpala, okay? And I give her a head start, okay? Yeah.

What's DEN DANG DEN PA? What's the definition of DEN DANG DEN PA, ultimate reality? In Utpala's text.

According to... Mind-only? Nah, according to...

[Speaker 3]
According to consequence branch.

[Speaker 1]
I get it. You can say that. Tim's got it.

He's just dying to make this money.

[Speaker 3]
Okay, well, then you should take it.

[Speaker 1]
What is ultimate reality in Venerable Utpala's text? MIG MIG. Huh?

No. Well, what is it? STOCK MIG.

Come on, you guys, I'm disappointed.

[Speaker 2]
STOCK MIG is ultimate reality.

[Speaker 1]
Yeah, there's a sexier description of it. Okay, cancel the bet. So that's good you guys are not answering anything correctly.

I'm the only teacher who's happy when they don't answer. That thing which, when you focus upon it, takes you to Buddhahood is the definition of ultimate reality in Buddhism. The thing, if you ever see it, will take you to Buddhahood.

Oh, I thought that was the definition of Dharma. No, it's DEN DANG DEN PA, ultimate, higher reality. Okay, anyway, MIG PA GANG YIN DANG.

So, the word MIG PA here could be loaded if you're talking about stopping the wheel. The object, capital O. SOGS.

SOGS means SOGS SOGS. Collection. Yeah, collection of merit and wisdom, for example.

And to understand how to stop PHAR DU CHOD PA. What's PHAR DU CHOD PA? Obstacles?

Obstacles, okay. My teacher, well, never mind. He used to call this guy PHAR CHEN MED LAM, which means the path of no PHAR DU CHOD PA.

That's the direct perception of emptiness. It's called the path of no obstacles. Here's PHAR CHOD right here, PHAR DU CHOD PA.

Because he would constantly interrupt us. He made a joke. He'd say, I didn't get the PHAR CHEN MED LAM today.

Which means literally no interruptions. But anyway, okay. It means it goes on and you never come out of it until you come out of it.

Okay. GANG YIN DANG RANG GI SNGOL TE The real nature of things. These are SDOG PA'I CHOG.

These help turn the wheel back, I would say. Okay, good. Now, can you say more about the word DEN in this sentence?

Foundation. Can you say more about the object in this sentence? And can you say more about...

That's all. Okay, what's the foundation in this last sentence? Please read again.

DE LA NI RGYAL GSUM MO MI KHWA Do it piece by piece. What's the foundation in this last discussion? RGYAL GSUM The three refuge.

The Buddha, Dharma, Sangha. The three jewels. SEMS PA'O Oh, okay.

Yeah. Now, that's why I was talking about the mind-only school belief that the Buddha nature is the Buddha nature for the three jewels in you. Okay?

Okay. MIG PA NA So what is it we should focus on? Command, command.

RGYAL GSUM MO MI KHWA So what, the four? Four truths? Yeah, the four are your truths.

Yeah, what you should perceive is the four. And briefly, to put it, the four noble truths. What does it mean in detail?

It means TEN CING DANG BAR CHUNG BA YIN LA CHUNG MI SO. What's that mean? MIG PA NA MI TEN CING DANG BAR CHUNG BA YIN LA CHUNG MI SO It's the twelve truths of the dependence?

Yeah, if you want more detail, RGYAL PA, then that's the twelve links of dependent origination. Great. And when they mention TSOG and BAR CHOD, the collection and stopping the obstacles, and the obstacles, they're talking about the positive side of enlightenment and things that work against enlightenment.

MI TUN CHOG And in logic, we kept MI TUN CHOG and MI TUN CHOG, field of similar cases, field of dissimilar cases. But in Buddhist psychology, it's mental events that work for you and work against you. Okay, I think we got time for one more maybe?

Actually, we were out of time. Well, that's lucky, because TSUL BSGYEN, the next paragraph is an explanation of why the six doors of sense are related to emptiness. Okay, so we want you to translate that.

I'll look on this. Yeah, the next three, okay? NGON NYID GANG DE DANG DER NGON GYI THA Okay.

[Speaker 3]
But that would be for next term, because this was...

[Speaker 1]
Wait, wait. Okay, well, we'll save it for next time. We got to tune back in next term.

Yeah, if you don't come back next time, you're a loser. All right. Thank you, Geshe-la.

All right, get in there. You have one of the most difficult books, and I'm happy you're not getting discouraged, okay? It's hard.

Yeah, I'm excited, yeah. Thank you. Yeah, you're a strange man.

I don't know. You get excited by hard stuff. All right, see you guys in a few minutes.

Thank you, Geshe-la. Thank you. Thank you.

Thanks, Sugeng. Thanks, everybody. How long?

Translators. Oh, seven minutes. Thanks.