Сугэн Ши — Книга 2: Колесо жизни (первый принцип и подразделения зависимости), занятие 41

[Speaker 3]
Good. Legoland again?

[Speaker 1]
Yeah, that's the Guggenheim, the Lego Guggenheim. It's my own neighborhood, actually.

[Speaker 3]
You have a Guggenheim in Los Angeles. Interesting.

[Speaker 1]
Is it?

[Speaker 3]
No, it's in New York. Yeah. But that doesn't look like New York City.

Isn't there a Guggenheim in Camp Verde? Only through my computer.

[Speaker 1]
It's at Central Park, that's why it looks weird. Oh. Good morning, boss.

Hola! Let's go to Singapore. Hi, Shinten.

Come on in, Shinten. I'm kind of jealous. Sorry.

All right, good. Okay, can I start my homework? Yeah.

Good job. Thank you. Okay, so again, I use the fill in the blank style because there are so many things and I hope it can help people.

So what does it mean by failing to understand about both the beginning and the future and according to the mind only? It is failing to understand what is... The beginning.

What is... What is basically inside of you correctly. Yeah, and then how things...

How what? Anybody remember? I got there.

How things existed. Who is...

[Speaker 3]
Oh, who is here.

[Speaker 1]
Who is here. Who will... Come.

Where and where... Where thoughts come from. Where thoughts came from and where...

We will go after we die. We will go after we die. Thank you.

Wow. Okay, what does it mean by failing to understand both the outside and the inside according to the mind only? It is failing to understand...

Three things. It is failing to understand the situation in the mind of... A person.

Other people. Oh, other people. Yes.

Yeah. About friends, enemies and in between. Yes, friends, enemies are in between.

Yes, thank you. Okay, another one. What does it mean by failing to understand the Buddha according to the mind only?

I think this should be easier, right? Not as... Not as...

Unenlightened. Yeah. In a wrongly way.

Lack of... Lack of... Care?

Careless, yes. Careless. Having...

Doubts. Doubts, yes. And in a...

In a hurry to finish your homework. I know. In a...

Priority way. Discounted way. Oh, taking it lightly, yeah.

[Speaker 3]
Yeah.

[Speaker 1]
All right. Tibetan verse. Trang suma tokpa.

It's not included in that. That's right. Okay, and then just for my own refresher, tokpa, S and without S.

Oh, nice. So, the one with S is realization, and the one without S should be conception. Nice.

Hey, Sugeng. Yes, sir? I'll give you $10 for tok without the R and without the S.

Without either one. Oh, without either one? Yeah.

No, nopa. Nopa. Oh, okay.

Tok. Yeah. What is this tok?

Hey, Shijian. If he doesn't make money for the kids, you know whose fault it is. Tok.

The peak of something or the top of something? Yeah, yeah. The peak.

Yeah. What's the most common usage word? Metok, a flower, a flower.

[Speaker 2]
I see.

[Speaker 1]
Fire top. Metok. Means a flower.

I see. All right. Thank you, Geshe-la.

Yay. I attempted translation.

[Speaker 3]
Geshe-la, Sugeng is working very hard. Yeah. Yeah, I saw those coffee shop pictures.

[Speaker 1]
Oh, yeah. Yeah. Geshe-la, I think this is the wrong input, right?

Yeah, it should be kanamatoa. Yeah. Kanamatoa, right?

All right. Yeah. Yeah.

Because I was just trying to understand what it is. Yeah. Yeah.

Oh, okay. Hang on. I didn't change my text because it was all you last time.

Oh, yeah. That was on the 9th, right? Yeah.

Yeah. But I combined your text or rather the text that you sent out. I combined them already.

Yeah. Okay. So I'm going to have to, you're going to have to send me your copy.

[Speaker 2]
I will.

[Speaker 1]
I will. Yeah, I will. I think after this session, yeah, I will send you the latest one.

So we stop here. Okay. It's a go.

Okay. And this is the, all these are attempted translation. Yeah.

Now, what's the first thing we should do to check your translation? Go back to the previous. Yeah, go back to section 21.

Yeah. Oh, this is the one. Yeah.

Something you should rely upon and something you should not rely upon. That's all. He didn't say anything else.

Okay. All right. So, if I were to go back here.

Yeah, good. Nice jump. DENG PA BYA'O NI PHEN PA NYID YIN PAS CHU NO Yeah.

By the way, you have to make this an object of the verb DENG PA. When it adds BYA BA, you have to make it the object of the verb DENG PA. Okay?

So, the thing which you should rely on. Okay. The thing which you should rely on.

Means, yeah, only something, only those things which are beneficial. Yeah, good. Okay.

Okay. And then this one, I will tidy it up. Yeah.

Yeah. All right. Okay.

So, now do this one. All right.

[Speaker 3]
Okay.

[Speaker 1]
Yeah. Okay. So, I will tidy it up.

Can I continue? Yep. All right.

And then, so, yeah, 23. Oh, yeah, I also think this is the mistype. Otherwise, the Oh, yeah, it is.

Yeah. By the way, what's happened to section 22? Yeah, 22.

Yeah, I mean, your notes said that it was not treated here. Yeah, Vasubandhu didn't, he didn't explain it. What does it mean, ngenpa and gyanompa?

Probably because it was already treated before and he didn't have, he was kind of okay with the content. Yeah. Yeah.

Yeah. Yeah. Ngenpa and gyanompa.

Yeah, in fact, he didn't mention the word ngenpa and gyanompa in his commentary. It makes me wonder if the translation of the sutra was different at that time. But, basically, bad means...

Yeah, he doesn't really explain it. Tsimpa chepa means to satisfy somebody. That thing which satisfies you.

Tsimpa chepa. Implying satisfies both body and mind. And then that it's just a...

It's just a detail of shinjang. What's shinjang? Pliancy.

Yeah, it's just a detail of mental and physical pliancy, you can say. Bliss is not practiced eased. It's just that he says it means it's a detail of being extremely well-versed in something.

Something helps that, or something like that. Or something like that. Okay.

In something, yeah. And by the way, even back in the original sutra, he didn't use the sutra's words. Bad, ugly and beautiful, or something like that.

He didn't use the words. But what it means, according to Vasubandhu, is it's ugly if you don't have total control of your body and mind, especially in meditation. And it's beautiful if you do.

And he didn't explain it further than that. And probably the Jnanoba here is an ancient translation for... Yeah, we discussed about it before, and it was Pranayama.

Pranita. Oh, it's the same word. Yeah, okay.

Pranita. Pranita. Yeah, okay, pretty neat.

Pranita. Okay, all right, let's go back to the mind-only version. Oh yeah, so we are now in section 23.

Yeah. And should I go back? Yep.

Personally, I'd like to know where he's talking about. This is from the previous discussion. Yeah.

The sutra says black and white, and the commentary says only that white means trimamepa. What's that? Trimamepa, impure?

Yeah, and then in your book, you're going to have to distinguish in the English between trima and sakma. You can't use the same word in your book. I think we discussed about this, and we use impure and stainless, impurity and stainless.

Well, impurity and stain, right? Impurity and stain, yeah. And then purity and stainless, right?

Okay, yeah. Okay, let's go back to the mind-only version of that. By the way, I think we can say that not all of these are obviously mind-only, right?

They're just his brother's explanations, right? Yeah. So I think these two are straightforward, right?

Yeah, except I would say involved with misdeeds or something like that. You see what I mean? He says dang chep.

Yeah, so what the phrase involved with misdeeds means is... And then I want you to catch the nyi. How would I?

How would you put this nyi here? What do you guys think? What's the feeling of the nyi?

Spirituality only? Yeah, which is purely black or something, purely negative or something, yeah. Yeah, or totally, you could say.

Yeah, it means nothing good about it. It's totally negative, yeah. Okay.

All right. Okay. That's a good correction you made here.

Okay, now you got to catch the nyi in karpo. I will. I will, yeah.

Purple. Is this purple? Oh, pink.

I'm colorblind, actually. I'm sorry. In karpo.

Oh, karpo. All right. I thought purple.

No, no, no, not to make it purple. Karpo make it purple. All right, okay.

But I have a challenge for you, Sigueng. Can you catch the cheer? A cheer?

And it's not easy. I'm just wondering, maybe you guys can talk it over and come up with something. Because it's in every line, the cheer.

How are you guys going to catch it? You can catch it. There's a way to catch it.

Okay. And this is true because? Yeah, something is involved with misdeeds when it is totally black and negative.

You see what I mean? When, nice. And, ah.

Yeah, then you catch the cheer. This one? Yep, yep.

That sounds like a good homework point. You can send me my paycheck later. Send you the what?

I'm doing your homework for you. That's actually funny. Oh, thank you.

I'll do it with the next sentence. All right, so. You want me to do it now or I just type it later?

Yeah, there's no time like the present. When you're translating, there's no time like the present. Okay, something is involved with.

Something is not involved with misdeeds. Nice, nice, nice, nice. When it is totally white or positive.

Yeah, good. Okay, good. By the way, Sugeng, people told me in Japan that your Japanese is much better than I thought.

I used to work in Japan for four years. Yeah, but that's when you were young, I think. Now they said your Japanese is quite good, actually, so that's cool.

Yeah, I mean, I was working in the marketing position, so we drafted the proposal and so on. So when you first got there, what language did you speak? Well, I mean, I had a dual degree in engineering and Japanese language.

Oh, I see. You studied Japanese. I studied Japanese in university, too.

That's great. You're going to have to come and teach at the university. All right.

Okay, what's the next one? Oh, by the way, I went and got you the section from the sutra here. Okay.

So, yeah, this part here, I think there is a bit of uncertainty about the drenpa here. Yeah. You guys want to talk it over, you other mixed nuts?

Well, get the other parts for everybody and then let's talk it over. Okay, I think I should go through these two, right?

[Speaker 2]
Yeah.

[Speaker 1]
Yeah, well, up to you, but give us all the other pieces of this sentence and then we'll all give... No, I mean, go back to... Yeah.

Let's work on it together. Yeah. So, I don't know how to really translate this line.

I think... I don't know. What do you all think?

Yeah, and by the way, I'll tell you something about this commentary that I said before. The accumulated wisdom of the mixed nuts is the only resource we have here. We don't have any commentary.

It could be misspelled. We just got to be kind of very creative to work on this book. It's kind of a fool's mission to work on this book.

But, yeah, so you guys talk it over. I'm interested.

[Speaker 2]
Something like things, whatever, have parts that they can be divided into only when they are mixed?

[Speaker 1]
What's the spelling of djemba mean, you guys? To pull. Yeah, to pull.

To pull after you. To pull something after you, yeah. It often means to guide somebody, okay?

Oftentimes the Buddha is called the ultimate djemba. And I think it probably means that here, but how are you going to read it? Only when the guide has said so?

[Speaker 3]
Where are you getting the only?

[Speaker 1]
Yeah. I would read it this way, personally. What's the purpose of dividing all this thing out into 12 links?

[Speaker 2]
I guess only to act as a guide for us, only to help us.

[Speaker 1]
Yeah, I would say that. I would say that. It's pedagogical.

It's for the purpose of teaching us, you know? Cool. I mean, it's easier to learn these ideas if you split them into the 12 parts of the wheel, I think, isn't it?

Yeah. Yeah. And a nice wheel, you know, it's kind of very good for teaching purposes, you know?

Yeah, right.

[Speaker 3]
So, I should have asked my question in a different way, which is, you know, that's not a verb there? Djemba is not a verb? So, as a guide itself or something?

[Speaker 1]
Well, djemba could be a verb, and then with only. So, it's only for the purpose of... You know, the reason for splitting it up into 12 links is precisely for the purpose of...

Or you could say it's...

[Speaker 3]
Is as a guide.

[Speaker 1]
Yeah. Or is the guide itself or something. Yeah, it's specifically to help us learn dependent origination.

You see what I mean? Yeah.

[Speaker 3]
Yeah, I get the medium. I'm just trying to make it fit.

[Speaker 1]
Oh, yeah. So, the djemba, even with a nyi on it, it could be a verb or it could be an adjective. Okay.

Or it could be a noun.

[Speaker 3]
Right. I was thinking the noun might be sweet, but...

[Speaker 2]
Even a gerundial noun, right? Like, it's only for the guiding or something.

[Speaker 1]
Yeah, and I think that's probably what it is. And it was probably tilangé, you know? Some kind of verb with tilangé on it.

Yeah.

[Speaker 3]
And it's nice. It makes sense. I mean, I think that the...

I don't know. I go through something sometimes where I feel like the 12 links feel arbitrary or like, well, you know... Yeah.

[Speaker 2]
You know, if you think of them self-existently, you can feel like, well, why should the world happen to be divided just like that? It's like, you know, well, no. Buddha split it up that way for you, Turkey, so that you could get help.

[Speaker 1]
Yeah, and there's also this debate about link number 13 and 14 that we talked about before. And one way to make sure... You know, the only other information you have here is to check 25 and see if it helps you.

See if it has anything to do with 24. No, I don't think so. 25, right?

We are talking about the... Yeah, it doesn't seem to help much, does it? Let's go back to 25 and see what it was in the sutra.

Oh, yeah. No, hold on. 25...

Yeah, back... Yeah, this is 25. Yeah.

Yeah, now this is weird because he skips to... Which link is surikpa? Six.

Yeah. Now... Oh, there's a beautiful deer walking outside, but...

It must be a real teaching here. Link number six is significant, and in the recent conversations we've had, I think in... Whose book?

It was either Utpala or... Keche Book. The six doors of sense was significant for some reason.

Here he has skipped to number six. Right? I think because in the earlier part he mentioned that number six is also the place where misunderstanding will occur, and I think if I remember from words book correctly, this Keche Book, the six senses are the one that is carrying all this awareness from life to life.

I think that's the big thing, yeah. I think you're right on the second point there. We have seen the six doors of sense come up as what we carry from life to life.

Yeah. And as opposed to what? I don't remember.

I don't know. I don't know what that word remembers. Something.

What's the opposite of that? The opposite of the doors of sense we carry from life to life is the developable seed. Yeah.

Okay, good. Yeah. Okay.

Not part of the text. And I think the other reason why these six doors of sense appear here is because in the earlier part, Master Vasubandhu did mention that six, seven, and eight also have this misunderstanding component. Okay.

Okay. But I don't really know how it comes into the picture, but I just remember he was saying something like that. Can you look at the commentary to this part right here on page 188?

Let's see what it says. Yeah, right there. Let's stop there for a second.

RIG RE GZE DUS YANG DAG PA'I PHYIR THOB PA'I ZHIG GYUR GYUR BU NYID DE LA MIG PA'I PHYIR BRTZIN NAS DE BA'I DANG MIG PA'I PHYIR GYUR GYUR And by the way, it could have something to do with the mind-only thing of misunderstanding the distance to an object, but maybe I'm just thinking about that nowadays. Okay. Let's go back to the mind-only one.

Let's see. Yeah, here it is. Yeah, let's look at your translation.

REG BYE'I PHYIR DU YANG DRAG PA'I PHYI'I DRAG PA ZHIG LTA BA ZHIG NUS KHON PO'I PHYIR DANG MA ZHIG PAR GANG ZHIG NA You've got to give me the ZHIG NA here. ZHIG NA, oh, if you are... Yeah, then you've got to make it a question.

If you are saying that it is failing to understand me. No, someone asked a question. What does it mean to not understand?

You see what I mean? Or not fully understand. If you say KHON DU SPYOD PA, KHON DU SPYOD PA means to grasp completely.

You see what I mean? And actually, the MA ZHIG PAR here, then it means... What does it mean when we say you don't understand...

You don't understand how to grasp the way... You see what I mean? You don't understand what it means to grasp the six doors of sense.

The contact involving the six doors of sense in a proper way. Okay. You don't understand what it means to grasp how it is that the six doors of sense grasp their object correctly.

You see what I mean? There's a beautiful mother deer and a baby deer. Yeah.

Wow. How is it that the six doors of sense resolve to contact? The object is contact, right?

Yeah, that's okay. You can do that. You don't understand what it means for the six doors of sense to contact their objects.

And that could be... Maybe that's a really sexy thing for the Mind-Only School, right? You know?

Maybe that's something his brother would be very interested in. Do I have to put as they are or something, grasping the object as they are? Yeah, you could say that.

That's correct. And I think you could say that's glossing Yangdapa. Yangdapa Jeetawasindhu.

Correctly so. That's okay. Correctly so.

Now this next sentence comes out of nowhere. I'm interested to see what you guys think. Topalasem chinchilok tu gyurpa Nibbenga gyurwa nirmishepaka It is very difficult to understand the exceeding pride on realization.

This is an English sentence, but I don't understand the English. I'm wondering... Was it Word?

Word told me... Was it Word that was talking to me about what Nibbenga means to Asanga? Somebody was talking to me about it.

[Speaker 2]
I was asking you about it last night.

[Speaker 1]
Well, Stanley, was it you?

[Speaker 2]
Yeah, I checked Asanga's book. The Abhi pride is a special thing because it relates to what you touch, what you attain or what you realize and how you misunderstand your perception in a way.

[Speaker 1]
Yeah, so it specifically mentions touching.

[Speaker 2]
Yeah, let me check the original. So Stanley was reading the book. Stanley was reading the book.

Yeah, it mentions what you get, what you touch, and what you attain. Yeah.

[Speaker 1]
Sugeng, if it's me, I will do a gopher search here. Can you give me the screen for five minutes? I'm going to show you what I would do in this case.

And I wouldn't be lazy. I would go and do this. Let me get this up.

Let's see here. Oh, I don't have it up. Hang on.

Okay, here we go. Okay, I would bring up the gopher screen. Can you see my gopher screen?

Yay! Okay. God bless gopher.

I use it many, many times every day, and I really appreciate it. So I'd say NGON PA'I. It's NGON PA'I NA RGYAL, right?

Yeah. And I would do a batch file, Sugeng, and I think it's really important to learn how to do that. So I would say add a new search field, and I would go to the Tengger.

Okay, we don't see your... We don't see that going on. Oh, you don't see that?

Oh, I got to do it a different way then. Hang on. But you already have Tengger inside your gopher, right, Mirab?

No, he's making a special folder. A special one. Okay.

You don't see my science fiction book, do you? No.

[Speaker 3]
No, darn.

[Speaker 1]
All right. All right. And let me go back to...

You do see my gopher screen, right? Yes, that's it. Okay, that's weird.

Okay, well... If you could stop the screen share and then reshare desktop rather than the gopher. Yeah, okay.

Let me think about that. Okay, so I'm going to go back to share screen and share my desktop. Okay, here we go.

And then I'm taking... Now I think you see... We see your Finder window.

We see your Finder, yeah. Okay. Let me see something.

Yeah, okay, I want to see. Okay, so I go to the Zoom. I would go to the Tengger, okay?

And then I would go... The most important thing I wanted to teach you today, I would go to the Mind-Only section. You see what I mean?

Yeah. Section 6. If I blow it up a little bit...

You see? That's the part of the Tengger which treats the Mind-Only School. And then...

I would... I'll show you how many... If you're curious...

Here's how many commentaries are in the Mind-Only School section. They start with Tohoku Catalog number 4020. Okay?

And they go up to Tohoku Catalog number 4085. There are 65 Mind-Only books in the Tengger. Okay?

And we can do a batch. If it's me and I'm preparing for this class, I will search for this kind of... What's the word?

What's the Sanskrit? Mumbi Ngangyo.

[Speaker 3]
Mumbi Ngangyo.

[Speaker 1]
I mean... Super Pride. Abhi Pride.

We keep calling it Abhi Pride, but it'd be interesting to know. I'll look. Okay.

So now I'm going to open it. And now at the bottom of my... I've got to shrink this for you.

At the bottom of my gopher screen, I've got a new search field called the Mind-Only... You see the Mind-Only School, right? Yes.

So let's go look. And then if I'm working on this section, Sugeng, what's a Boolean search that might be very helpful? Oh.

The Kichido? Exactly. Yeah.

So I'm just going to say K.H.A. or I'm curious about Redpa, okay? And then I change it to Proximity. And there we have a very nice search.

I would guess we're going to hit this in something by a sangha. And it's probably what Stanley's been looking at. So here we go.

Yeah, okay. Yeah, this is part of a sangha's bodhisattva... Sorry.

Yogacara Bumi. Okay? RGYUN GNYIS KYI SKYE MCHED DRUG RGAGS PAR DNGOS MED NA RGYUR BYAS PA BHAG YOD PA Hey, are we on BHAG YOD PA?

Is that what section we're on? I'm not sure. I don't think so.

Hang on. Oh, it says NGA RGYAL CHEN. We got to look for pride, right?

Anyway, here it says BHAG YOD PAR GNAS PA DE LA GNYIS What does it mean to be careful? RGYUN GNYIS KYI SKYE MCHED DRUG RGAGS PAR DNGOS MED NA RGYUR BYAS PA To have abhi-pride about the stopping of the six doors of sense. DNGOS MED NA RGYAL MCHED PA What does it mean to not have abhi-pride?

RIG PA BYA STE MA RGAGS PAR DE BZHIN DU DI LTAR TE It refers to not stopping. MIG PA'I SGO NAS LOB PAR BTAGS NAS You look at something, you examine it in a wrong way, and you stop it. SNGON PA GZHAN PA That's what SNGON PA'I NGA RGYAL means to me.

This paragraph right here is what this weird kind of pride means to a sangha. And it doesn't make any sense at all. Yay!

Let's try another part. I mean, if it's me, I'll keep going until I hit a clear part. Okay, so...

DI LTAR TE, SKYE MCHED DU RGAGS PA'I GNAS KYI MIG PA'I RTOG PA'I SGO NAS LOB PAR KHON PA'I PHYIR Yeah, and then he says there's two kinds of SNGON PA'I NGA RGYAL. SKYE MCHED DU RGAGS PA'I GNAS When you stop the six doors of sense, RTOG PA'I SGO NAS LOB PAR KHON PA'I PHYIR PA when you have a misunderstanding about it, when you misunderstand your six doors of sense, that's what I mean by ABI PRAN. That's what I mean by arrogance or something.

You see what I mean? What I mean when I say arrogance is that you're misunderstanding your six doors of sense. All right?

Okay. And here's another book. Again, this is another one of the...

And by the way, there's only eight cases that we have to look at. We're already on the third one. This is interesting.

He says... And by the way, I go through this when I check for a class. When I prepare a class, I go through all this kind of stuff.

YANG NEN LAS BDE PA'I PHYIR NAS When you YONGS SU MYANG NEN LAS BDE PA'I, when you go to complete nirvana, you still misunderstand your six doors of sense. And that kind of person thinks to themselves, there is no birth of living beings. Okay?

And if you die with that kind of ABI PRAN, and he goes on like that. That doesn't help that much to me. I'm gonna keep going until I get something clear.

Yeah, okay. Here's another section of his Yoga Chakra Bhumi. Okay?

And it says, REG PA'I SKYE CHE GRUG LA YANG DRAG PA JI LTAR BZHIN DU YANG DRAG PA THOB PA MI SHES PA GANG ZHES NA What does it mean to completely misunderstand the nature of your six doors of sense and the contact that they make with the world? THOB PA LA SEMS CHIN CHI LOG TU GYUR PA When you think of this perception in the wrong way, we call it NGON PA'I SNGA RGYAL ignorance. So it's a kind of arrogance about not knowing.

It's a kind of, you know, it's some kind of insistence about what you don't know. And it can be itself, it contains a total of 19 different kinds of misunderstanding. Let's keep going.

I mean, this is the kind of thing I do to prepare for a class. And this is the kind of thing I can't do properly if I don't have time to prepare for a class. If someone gives me another project just before the Mixed Nuts term.

NGON PA'I SNGA RGYAL DOR DU BYED PA DANG, DE BZHIN DU MA THOB PA DANG MA RIG PA DANG NGON TSUN DU MA BYED PA DANG RGYUN DU BYED PA DANG SEMS YANG MED DE BZHIN DU MA THOB PA DANG MA RIG PA DANG TSUN DU MA BYED PA DANG RGYUN DU BYED PA DANG Here it's talking about contact with the object and not understanding it correctly if you have this kind of pride. That's not so sexy. We just got three more, okay?

And this is the kind of thing I do. I do it for many, many hours before I come and teach a class. THOB PA'I SNGA RGYAL DU BYED PA DANG, DE BZHIN DU MA THOB PA DANG MA RIG PA DANG NGON TSUN DU MA BYED PA DANG RGYUN DU BYED PA DANG This is talking about how the eye eats an object.

This is talking about how the eye... what do you call that in English? You could say...

Takes in? Consumes? Takes it in?

Say again, Warren? Takes in? Yeah, you could say that.

How it experiences the object, right? How does it eat it up? MIG LA SOGS PA NYID KYI SA BA CI THENG NGON PA'I NYAG PA'I PHYI PA DE PHYIR And that's how the eye consumes the object, is what we refer to as super prime.

Okay, that's interesting.

[Speaker 3]
That was still a sangha.

[Speaker 1]
Well, this is, yeah. By the way, the Sanskrit here is messed up. We haven't had time to clean up the titles in Sanskrit.

DE LA'ANG MNGON PA'I SNGA RGYAL MED PA'I GANG ZHES NA What does it mean to be free from Abhi prime? When you have understanding, when you have attainments, when you have contact. SNGON PA'I GANG ZHES NA He equates freedom from Abhi prime with not having a mistaken state of mind.

Which means that he equates having this kind of prime with having a mistaken state of mind about your contact, about contact with the object. That's very mind only, isn't it?

[Speaker 3]
Sounds a lot like what Stanley was saying, right? Yeah. Rob Haggerty, is that you?

[Speaker 1]
Yeah, okay. All right, good. Okay, here's some helps again.

He says Abhi prime means to misunderstand how your six senses are contacting the outside world. Okay, so that's very helpful. This particular quotation is very helpful.

In fact, if it's me, I would cut it out, you see? Cut it out? Yeah, so what I would do is, when I cut things out, what do I look for first?

The number. Yeah, I'm looking to include a page number. There's a page number five, or there's a page number one, two, three, four, six paragraphs down, there's a page number.

Or one paragraph above, or one line above, there's a page number. I'll go for that one. So I click there, and then I just block it out.

And I go too far, because it's very irritating to have to come back later. So I'll go down to, here's a Shakyamuni Buddha. Okay, then I'll hit Control X, and I'll bring it over to...

Command X or Control X? I guess it's Command X, yeah, on a Mac. And to be frank, when I put it in my manuscript...

Can you see my manuscript? You can, right? Yes, we are looking at your manuscript.

I would go to the top of Baba's Basamundu book, and I would search for an early occurrence of Mumbanganga. Well, here is what we were looking for anyway. Maybe we didn't have to do all that.

Oh, yeah, okay, I would add it here. Okay, there we go. And then if I was going to teach a class about it, I would put this section in a larger typeface, like 16 point.

See what I mean? And then I would clean it up for my students. And this is what I go through when I prepare a class.

Thank you very much, Geshe-la. Okay, so there's the definition of Mumbanganga. I think you have to talk about it in your commentary, because it doesn't make any sense.

Why do you think he called it Ngagyal, you guys? Why is it Ngagyal to misunderstand how your senses contact objects?

[Speaker 3]
Because you think you know already, and there's nothing to learn.

[Speaker 1]
Yeah, maybe so. And if it's me, by the way, I would go to... Word, you got an answer for us on that?

Yeah, Abhi Mana. Oh, okay, good. I'll show you how we check the Sanskrit, right?

Mumbanganga. This is what Word just did. And we'll go to Lokesh Chandra.

By the way, Lokesh Chandra's Tibetan Sanskrit Dictionary is a true masterpiece. And it's the ultimate source for all Sanskrit from Mixed Nut. And it was input perfectly.

And I always say it was by John Campbell. He led that. It was a long project.

And he was involved with cleaning up the dharma, and he did a perfect job. Grandpa's always complaining about mistakes in input and stuff, but I gotta say, for the rest of our lives, we have this perfect Tibetan Sanskrit resource. And almost nobody in the world has ever had this.

So here we go, Mumbanganga. There it is. Yeah, exactly.

Mumbanganga. And that's exactly the context that we're in right now. So I will chop that out, and I'll bring it over to his commentary.

And it's Adimanika, meaning Adimana is the Nagya, and to possess it is Abhimanika. Oh, here it says Adi word. That's probably wrong, right?

I was just bragging about how good it was. I think that's a mistake. It says Abhi.

Yeah, it is a mistake. Oops. Sorry.

Okay. Abhimanika. Okay, anyway, that helps you.

Yeah, it's some kind of... I don't know if there's a connotation of arrogance here. What do you guys think?

[Speaker 3]
I think, I mean, we're so full of ourselves that our experience of the world is the prime and really only one worth considering. And we're always right about what we see, what we hear. Yeah, I heard it myself.

That's the way it is. And we don't even think about exploring anything else. About how it is that our senses interact with things that are exterior to us.

[Speaker 1]
Yeah, maybe it's some kind of assumption. You know, assuming the world is a certain way. And then in English, assumption also means pride.

You know what I mean? I like that. I'm going to make a note to myself.

[Speaker 2]
There's not quite a clear definition from the Abhidharma text. You want to...

[Speaker 1]
Yeah, but inside of the nine prides or the seven prides. Not that one, right?

[Speaker 2]
No, it's about this Abhidharma text. In other Abhidharma texts, it says, if you take what you didn't get, but you take it as you get it.

[Speaker 1]
I think, yeah, you don't understand it, but you think you understand it.

[Speaker 2]
Yeah, and there are three. And if you take what you haven't touched, and then you think you touch it, meaning the six doors of sins. And then you take what you haven't realized, and then you take it as your own realization.

Then the pride is triggered. Then your mind takes it. And that's Abhidharma.

Anyway, that's the Abhidharma.

[Speaker 1]
That sounds good, especially with the mind-only school saying that you don't touch objects the way you thought you did. So you're always in a state of pride or assumption about the way things are, and you're wrong. Something like that.

Anyway, let's get back to Sugeng.

[Speaker 3]
Few minutes.

[Speaker 1]
I'm going to give the screen back, Sugeng. But I think it's worth it to say, because if that word means pride, it kind of sticks out to a translator. It sticks out.

Is there something wrong, or there's something weird about it? Why should pride be here? And why did he skip from ignorance to link number six?

Somehow our relationship with the outside objects is really important in the discussion of misunderstanding. Link number one. Because we haven't reached link number six yet.

He threw it in here. Okay. So maybe that's the main kind of misunderstanding for a mind-only school person especially.

Geshe-la, I think this sort of sums up nicely if we were to combine these two lines. This line and this line.

[Speaker 2]
Let's do it.

[Speaker 1]
We still have some time, I think. We still have a minute. First we talk about not understanding correctly this six.

Good. He says, What does it mean to misunderstand how your six doors of sense make contact with the outside world? Well, there is no outside world.

And the next line is talking about this abhimana, the pride, the super pride, which is related to wrong the mind, the mistaken mind on the realization. Yeah, and I'm suspicious of the spelling of that, Tokpa. Tokpa.

Ah, I see. Wrong conception, right? I'm suspicious.

I'm not sure it's wrong, but it seems to me R-T-O-G would be more relevant. And we will never know because we don't have the Sanskrit. Yes, okay.

Yeah. Although if you wanted to spend the time, you could look up chinchilok nirnagyal in the whole mind-only section of the tengyur and see what verbs come up there. Okay?

[Speaker 3]
Okay.

[Speaker 1]
Do a batch file search of sem chinchilok, for example, and R-T-O-G. Okay? Do sem chinchilok near R-T-O-G and see if there's an S on it or not.

And by the way, that's why the Boolean search is so powerful, because we can catch misspellings. Hmm. Okay, I'll find out from this one.

Okay. Wow, okay. Wow, we are over time.

Yeah. Thank you. Anyway, we took some extra time today.

We didn't make progress through the text that much, but we dealt with a very confusing word. And you can just keep... You can say, I'm not covering enough stuff today.

I got to move faster. I'm not going to look up all the Abhignagyas. But personally, I think a mixed nut should take the time.

And I don't think you can be a mixed nuts translator unless you take the time. True. And it's difficult on your family.

Right, Shinten? If he's spending four hours looking up super kinds of pride. But anyway, you have to take your wife out to dinner if you do a four-hour on Abhi pride.

Thank you very much, Geshe-la. Okay, I had a good time. What's up next?

Thanks, Geshe-la. Up next is a Q&A with Mr. Tim Lewin Helms. He knows everything.

Ask him all the tough questions. All right. And then we have yoga with Uta.

Thank you so much, Uta. Yay. And if you cannot make it to that yoga class because you have to go to bed, then you can come back for yoga with Jacqueline.

Wow. Okay. Cool.

Okay, I'll see you guys later on in my today. Okay. Bye.

Thank you.

[Speaker 3]
Thank you.

[Speaker 1]
Bye. Thank you. Bye.