Сугэн Ши — Книга 2: Колесо жизни (первый принцип и подразделения зависимости), занятие 43

[Speaker 3]
That Indonesian farmer came back. Yes, I'm back.

[Speaker 1]
Hey Sugeng, I read an interesting article about some native people in Indonesia and they were near Jakarta and they have their own mountains and there's an inner people and an outer people and it's very interesting. Oh yeah, it's West Java. The inner people never leave their jungle, never.

That's true, and they will walk. They will never take any modern technologies. Yeah, they're like Amish.

There's a group like that in the US, an old Christian group. Okay, I have a singer who has come from Guadalajara and he sings. So hang on, here you go.

You've got to hold that up and sing at the same time. Okay. We had a coyote but it got away, so we got this hymn.

Okay, today is Mr. Seiji's birthday. I could not do anything without Seiji. Seiji does all the work for DCI.

Seiji does all the work for SCIM. The only reason I have any support at all in my whole life is because of his hard work. So I'm just a little fish living off of a big fish.

So thank you, Seiji. My family thanks you. I sing for my family every day.

And I got this, it's Simafunk. I was asked, Simafunk, if they wanted to sing your birthday song and they said, no, we got this guy Hasso from Guadalajara. He's much better than us.

So here we go.

[Speaker 2]
Spanish? No, English. Spanish is good.

Spanish, okay. Feliz cumpleaños a ti. Feliz cumpleaños a ti.

Feliz cumpleaños, querido Seiji. Feliz cumpleaños a ti. Chiquitibumbumbita.

Chiquitibumbumbita. Seiji. Seiji.

Ay, que bonita. Bonito.

[Speaker 3]
Let me read my clip.

[Speaker 2]
Traditional. Blow the candle, Seiji. Thank you.

[Speaker 1]
Hi, Mikey. You blow. One.

You blow. Two. Whoever blows it gets to eat it.

One, two, three. I wish that Seiji live a long life and keep doing all my work for me. Yay.

Thank you. We might send you a piece, okay? Hasso's going to make sure you're good.

Happy birthday. Thank you. Real life, in one more year you'll be half my age.

That's unbelievable. That's really depressing. Okay.

Happy birthday, Seiji. Thank you. Oh, yeah.

All right, let's get to work. You guys were goofing off. Oh, Sugeng is up.

Let's go, Sugeng. Sugeng, do you want to say anything about your text or give us a little introduction? Okay, I'll share my screen.

This is pretty interesting in the sense that Master Vasubandhu is really showing his true color. So we started with the title. We started with the title, which is here.

Oh, yeah. Before that, I actually pick up one, two, three, four, five, five major points in the book so far. Yeah.

So first, the book in general, and then there's a bit of segue about the Buddha, how to become a Buddha. And then we focus a lot on the first link. And then finally, now we go into the...

Oh, there's another segue on the 12 links. Before we go into the 12 links, this is the first principle. So two terms ago, we went into the first link.

So this is the first link. So we discussed a lot about what is misunderstanding and all this. And then the last term, we started to talk about all the synonyms.

And then we start to dive into the opposite of misunderstanding, the opposite of understanding, and what is not unrelated entities. And then we went into the supposedly mind only position on the differences of misunderstanding. So we are now in the midst of that.

And finally, Buddha was addressing the group of monks, and they went into this long list of misunderstanding. And then the monks asked the Buddha, what did you mean when you told us to enter into everything? So Buddha was telling, and then Buddha said that it means that you need to understand what you should get into, who should get into, the way you should get into.

So we actually halfway through, we actually discussed about what you should get into and then who should you get, who should get into. And we stop here. And then today, we are going to continue with the way you should get into and then talking about what is it to reverse everything.

So this is where we stop last term and how what we are going to continue this term. Thank you again. That's a perfect introduction when I have to eat one piece of Seiji's cake.

The exact, Seiji, it's quite good. Okay. I'm your representative.

You want me to continue some more, Geshe-la? No, then I might get sick. Okay, here we go.

Okay, here's a progress report on Sugeng's text. About the Wheel of Life, the 12 Links of Dependent Origination. A very difficult book, and he did a good job.

And it's in the final editing. Final editing takes a year or two years. And it's going really well.

We have made very good progress on the most important link, which is the first link, which is misunderstanding. And it's about double the quantity of every other link. In other words, Vasubandhu spends a lot of time on the first link.

And then strangely, he spends a lot of time on the third link, which is the awareness or something like coming into your mother's body. And by the way, this book, just to repeat, I found it through John Brady's project. It's a commentary by Master Vasubandhu about the Dependent Origination and the Wheel of Life.

And it's extraordinary because it's one of the few books we have by Vasubandhu in which he shows his true allegiance. He's really a mind-only scholar because his half-brother converted him. And the text that he's most famous for, which is Stanley's book, Abhidharmakosha, he actually doesn't support it, but he wrote the best version of it.

And this text of Sugeng is, I think, fascinating because Vasubandhu is teaching a topic from the first turning of the wheel. This is definitely Hinayana, definitely lower school, called the Dependent Origination, the twelve links. So you rarely see it explained from a higher school.

So here you have Vasubandhu explaining a traditionally Hinayana topic, a strong, one of the main topics of Hinayana, and he's explaining it from the higher viewpoint, which is very unusual. Second thing I'd like to say about Sugeng's text is nobody ever taught it. As far as I can tell, I've never seen a single reference in 2,000 years of somebody teaching this book.

And then lastly, so we don't have any commentaries, we don't have any help, we are on our own. And lastly, we do not have the Sanskrit. And we have not found the Sanskrit.

Which means we are totally dependent on a single book from 2,000 years ago. It has no commentaries, there's no teacher who ever taught it, and I think the translator had some tequila before he started. And the translation is unusual, and to me that makes this book really exciting.

And I was in Shanghai one day, I came across this book, and I read it in two days or something. It was amazing. And so I thought Sugeng would be somebody who has a very genius mind, and he's able to think of big ideas.

And I thought this text was good for him. So we have completed the commentaries, bibliographies, biographies of Master Vasubandhu and his main student, Sthiramati. Also a little bit of Master Gunaprabha also.

Master Gunagaprabha? I don't remember, but yeah. And then if we stay on schedule, we will be able to finish...

So we don't have any more biography to read. We're going to keep going in misunderstanding, and I predict we will hit the second link before the end of this term, which is about karma. And it's a very interesting presentation of karma by one of the greatest masters of the Mind-Only School.

And I think that's about all I have to say. Here's the structure, and we're ready to start. Sugeng, and just all of you translators, this book you cannot translate from the words.

You have to step back and don't look at the words too much, and try to feel Vasubandhu. So it's a very unusual translation. If you focus on the words, you'd never translate this.

You have to... Edgar Allan Poe used to say, you always have to drink a bottle of wine before you write poetry. And I kind of have that feeling with this text.

You have to step back. You have to put your mind... You have to loosen up your focus, and just go into some happy, meditative state, and then you can understand it.

Otherwise you wouldn't be able to translate this book. The words do not tell the story. You have to step back and see what he's doing.

All right, here we go. Please greet Sugeng. Who do I have to pick on you?

Who do I have here? Stanley, you want to pick on him? That's fun.

Here comes Mr. Chen. The other Vasubandhu expert. You want to question or not?

All right, here we go. Hi. Let's see, where did he go?

[Speaker 3]
Oh, yeah.

[Speaker 1]
There he is.

[Speaker 3]
And the Chinese farmer.

[Speaker 1]
Hi, yeah. The Chinese farmer. Mr. Vice President of DSEU. Yeah. We don't get paid as much as... Anyway, Sugeng, did you translate this part already?

Yeah, about one page long. One, two pages long. So I'm going to get out of your guy's way, and I'm going to ask you to read it.

Stanley will correct you, and then Sugeng, maybe you can read us your translation. All right. All right.

Sumpah Jitarnjukchena. Oh, Reverend Wang, how is the way you should get into it? And, you know, the question is, what is it?

Yeah. What is it? Yeah, tell us what it is.

Yeah, this is the... You got to go back. Basically, it's about the wrong ideas about thinking of things coming from themselves.

So I think the focus of this is very much into the misunderstanding itself. And I think Buddha is... Oh, it's in...

It's in... Let me see. By the way, when it says Simba, I checked.

It's someone talking to the Buddha. Oh, someone talking to the Buddha, yeah. It's in...

Oh, okay. There is no reference. It's page 211, if you want to look back.

Dangpoi Chedak Nampar Chepe Chukinamdang Lekyang. And then, Ngungi Thala Sokpa Mishepa. So, let me see.

Oh, okay. You want me to continue or you want to search the reference, Geshe-la? I think let's go on.

It'll become clear in the next line or completely confusing. Okay, okay. Gelong Daktu Nampar Tokpa Tang Lokpar Yongsu Tokpa Ledang Nampar Mimpey Gyunjukpao.

Oh, monks, it is entering the stream of karma ripening by having the awareness of self and complete delusions. Yeah, now, it's an extremely difficult translation, and you got to think about it. This tokpa without the S, Sugeng, it's usually what?

Without the sar, without the S. It's usually a wrong understanding. Yeah, it's usually a wrong perception.

Like, I think he's coming, but then it turns out he's not coming. So, when you say dak tokpa, what do you think it means here now? Remember, tokpa is a misperception.

Understanding self only? Believing things have a self. Oh, believing things have a self.

So, daktu nampar tokpa here means to believe the pen is coming from the pen side. To believe the pen has a self nature of its own. Or you can say, lokpar yongsu tokpa.

And that's a completely wrong idea, okay? This lokpa means wrong, right? So, if you have this wrong idea about the self nature of the pen, and if you totally misunderstand where the pen is coming from, then what might happen if you don't have a pen and you need a pen?

You take it. You might take it from someone. You might take it from someone.

You see what I mean? If you don't understand where pens come from, and you need a pen, you might take it from somebody. And then that would be le.

Then you would step into the second link, from the first link. You'd be going, what's the picture in the second link? The guy making pots.

If you're a blind man, you might step into that. And if you step into the second link, you're going to flow into the number minpa of the second link. Awareness.

The raw awareness. Minpa. Minpa.

Pachyate. Ripening. Karmic ripening.

So if you misunderstand the pen, and you really don't get it, you will do karma, and then that karma, in a flow, will ripen. It will ripen on you. Got it?

And by the way, that's Lord Buddha answering, how does this whole thing get rolling? How does this whole stuff get rolling? He says, well, when you misunderstand the pen, then you do stuff about the pen, and you get in trouble.

That's what the enter means. So this juk means, how do you get into the wheel? How do you get stuck in the wheel?

And then sumpa, yellow dot is always Lord Buddha addressing the monks. And sumpa is always the monks addressing Lord Buddha. And they say, sumpa nam nampa tam je du.

Yeah, please read and read your translation. Sumpa nampa tam je du ngokpa kang shen na. So, the Buddha, our referent one, what is it to reverse everything?

Yeah, how can you turn back this process of going from misunderstanding into karma, into ripening of karma? How can you shut that down? That's called lung dok, right?

What's that mean? Lung dok, lung jung. Forward and backward.

Yeah, the wheel flowing in its usual way, and then lung dok means you turn it back. You stop the machine. Okay, so please read this next line.

Lung dok, lung jung. Good, so the process of shutting down the wheel, the process of reversing the wheel and sending it back in the opposite direction, Lord Buddha speaking. Dorna, to put it briefly, you can stop the wheel in every way, but you're going to have to take four steps.

The first one is dokpe ten. There's some kind of foundation work you're going to have to do to stop the wheel. Dokpe mikpa.

There's a way of looking at things that you're going to have to do to stop the wheel. Then dokpe yi la chepa. You're going to have to start thinking of other things in a new way.

In other words, you start thinking of the pen in a new way. Then if you do that, you will get the result of dokpe. You will be able to shut down the wheel.

All right. Please go ahead. de la yang chepa chepa dak chetar nangjor chepay sa le jungwa shin tu du mi shepa yin no she chud do Good.

de la yang chepa chepa dak chetar... de la yang chepa chepa dak... Now, how do you describe those four steps in shutting down the wheel?

I think you should follow Neljor Chodpay Sar, which is the famous... What's it called? Yogacara Bhumi.

Yogacara Bhumi, right? It's Neljor Chodpay Sar, the famous huge book in five volumes by Asanga. It is not a record of Maitreya.

Maitreya is a Buddha. He speaks in poetry. He keeps it short and sweet.

Asanga has got five books to explain Maitreya. If you notice, like Nagarjuna, it's always short and sweet. I don't know, Asanga has like five volumes.

In the levels of yogic practice, he said, it's all... sa le jungway shen du What you need to do is du mi shepa. du mi shepa which means not to know time.

I think it's probably misspelled. I think you're not supposed to do shepa. I would say it was possibly du shepa, which means you have to stop thinking about things the way you do.

I suspect... I checked our database. This du mi shepa, meaning you don't know the time, it doesn't make any sense.

I don't think it's what it says. How are we going to check it? You can't.

There's nothing to compare it to. We're on our own. It's nice, Sugyen, because nobody can really criticize you.

There are no commentaries. Okay. Let's go to the next one.

Please read it. Stanley's going to... nang la sokpa la ni nang dang chi kye che kyi ye wa thang nang kyi kye che kyi ne kyi yeway sok Good.

nang la sokpa la ni When we speak about the inside, etc., we're talking about the division, yewa, into the inner and outer gateways, gates of sense, doors of sense. And we're talking about especially the nang kyi kye che, the condition of the inner senses. Keep going.

ngak pe yi la chepa ni gyu dang gyu le jungway chu nam lao Yeah, and by the way, he said up above that there were four steps we were going to go through. He said there's four parts to stopping. The foundation for stopping, the focus for stopping, how you think, how you're supposed to think about things when you stop, and the result of stopping.

And now he has come to how are you supposed to think about things that will stop the wheel. I want you to get in the mood of thinking about gyus and what comes from gyus, which is cause and effect. What's the ultimate cause and effect in this discussion?

It's the twelve links. Second link comes from first, third link comes from second, fourth link comes from third. So I want you to think about each link that triggers the next link.

And when you think about things that way, you have a chance of turning back the wheel. You have a chance of shutting down the wheel. If you see that the wheel is a whole string of triggers, each one triggering the next, then you get in the mood of cutting the triggers and it will stop the wheel.

It's like throwing a stick in a moving bicycle wheel. If you've ever done that for fun. We used to do it to kids at school.

If they're going pretty fast, it can be easy. Okay. Please read, Sikhye.

DE LA YANG RGYAS BA NI, MA RIG PA'I GNYEN PO'I MDUN GYIS SO Good. When a sentence in ancient times ends in DUN GYIS, it means by virtue of being something. It's very difficult.

DUN GYIS, in very ancient language, means because of that, by virtue of that. It's kind of saying that what does shubha, what does virtue mean? It means anything that stops your maripa.

Almost for Vasubandhu, the definition of good karma is anything you can do to understand the pen. Okay. Anything you do to stop your misunderstanding of the pen, that's what I call good karma.

That's my definition of good karma. Okay, cool. So Geshe-la, can I ask you a quick question?

The DUN GYIS then in that case is just basically it's just saying by virtue of being a thing like this, then it is virtue? Yeah, something is virtue by virtue of being an antidote for misunderstanding. I see.

It's a very difficult ancient idiom and it always comes at the end of the sentence. So what it means is we call something good karma only if it acts to stop misunderstanding the pen. That's good karma.

That's what we call good karma. If it stops the first link, we'll call it good karma. That's an interesting definition of good karma.

Now here's the definition of what, Siyeng? MI RGYE BA, non-virtue.

[Speaker 3]
Yeah.

[Speaker 1]
MI RGYE BA NI DE'I MI DUN PAS CHOG KYI DUN GYIS SOGS So there. What's it say? And by virtue of not understanding the correct way, it is non-virtue.

Yeah. What's your definition of bad karma, Vasubandhu? I'd say it's anything where you misunderstand the pen.

Or the opposite of understanding the pen, in my opinion, is almost the definition of bad karma. It's very powerful. Now here goes another one.

By the way, if it feels to you like this is just a bunch of separate statements with no flow, that's exactly what it is. He ended each one with a no comma comma, which means full stop, new subject. And he's not shy about it.

Just real quick. RGYE BA DE DAG KYANG NI LAS SPYIR ROGS PA RNAMS KYIS NI GANA THO BA DANG GANA THO BA DANG SPYIR PAR YIN NO Yeah, good. So these are two famous words, GANA THO BA and GANA MA THO BA.

GANA THO BA. Say GANA THO BA, everybody. GANA THO BA GANA MA THO BA GANA MA THO BA means no good person would ever criticize you if you didn't.

And it's a synonym for RGYE BA. GANA MA THO BA GANA THO BA means Criticizable.

[Speaker 3]
Isn't it the opposite, Geshe-la?

[Speaker 1]
GANA MA THO BA GANA THO BA I don't think so. GANA MA THO BA... GANA MA THO BA comes in the fire offering when we're talking about the mistakes we made.

Let's look it up. Word, can you look it up? GANA MA THO BA.

I am. Yeah. Okay.

You could be right, I think, Nick. Let's see.

[Speaker 3]
So then what's GANA THO BA?

[Speaker 1]
You won't find GANA THO BA in the dictionary, but you'll find GANA MA THO BA. GANA MA THO BA, according to our text previously, is referring to misdeed. Misdeed.

Okay. Yeah. Yeah, GANA MA THO BA.

And then GANA MA THO BA MED PA is the non-misdeeds. Okay, good. Okay.

That's interesting. This has GANA MA THO BA as false addiction.

[Speaker 3]
Okay.

[Speaker 1]
GANA THO BA means to speak well of something then. Okay. What did I do?

I don't know what it says. DGE BA DE DAG KYANG, these good deeds. DE LAS CHI ROL PA RNAM GYIS GANA MA THO BA GANA THO BA, impure virtues mentioned here.

See below. I don't know. I think in this text, you guys, I think GANA THO BA might be the bad deed.

Okay. And we're going to see it more below. Okay.

[Speaker 3]
So just keep in mind.

[Speaker 1]
Previously in this text, I think the typing, the entry, had some mistakes with this GANA THO BA. Oh, I see. GANA MA THO BA.

You're right. There could be a possibility of GANA MA THO BA instead of GANA THO BA. Okay, you're right.

You're right. So GANA MA THO BA, if you're outside of good karma in this sense, then we can criticize you. You are a bad person.

GANA MA THO BA. Right? Okay.

[Speaker 3]
GANA MA THO BA.

[Speaker 1]
You are a bad person. Not spoken of highly. GANA MA THO BA.

Something like that. So, you are a bad person if you are outside of virtue in this sense. In what sense?

Working against misunderstanding. Yeah. If you don't embrace working against misunderstanding in this sense, then you are despicable.

You are criticizable. Okay? That's what it really means.

SHES ROL PA here means... it doesn't mean a non-Buddhist here. It means if you stand outside this understanding, then you are evil.

You are evil. That's pretty powerful. Keep going, Sugeri.

CHUN GYIS PA NAM GYIS NI GANA MA THO BA MED PA YIN NO We got to fix this one. GANA THO BA. Yeah, GANA MA THO BA.

CHUN GYIS PA NAM GYIS NI Yeah, GYIS PA, by the way, comes from the word GYIS, which means this. And CHUN GYIS PA means this schoolers, followers of our school. CHUN GYIS PA means followers of our school.

They don't have GANA MA THO BA. They are not criticizable. Why?

They support the idea that things don't come from their own side. Therefore, they are not evil. You are evil if you think things come from your own side.

Evil. And in English, evil is a very strong word. And that's what he's trying to say here.

It's evil. It's not evil to bomb hundreds of helpless people. It's evil to think the pen comes from its own side.

[Speaker 3]
Maybe a little.

[Speaker 1]
Yeah, that's what he's saying. Sorry, which one is evil again, Geshe-la? Which word are you using to refer to evil?

GANA THO BA? GANA MA THO BA is evil, I think. GANA THO BA, I guess, is not evil.

GANA MA THO BA He is talking about Buddhists and non-Buddhists in a unique way. Well... He said our school.

CHUN GYIS PA, what school is he in right now? All Buddhist school supporters. But what school is he in right now?

Mainomi, right? Yeah, he said I'm going to follow the Yogacara Buddha. I'm going to be following my brother's book, my brother's masterpiece.

I'm giving you dependent origination from the point of view of my brother's masterpiece. And no one's ever done that. This is a very unique text.

[Speaker 3]
But would you say the lower schools speak into the evil capital area?

[Speaker 1]
Now, that's a debate ground. That's one of those start a fight statements. I would say, yes, they're evil.

But they're not evil if they're helping you as the lower step to get to the higher step. How about that? Okay.

All right, let's keep going, Sugeng. Okay. They stay curiouser and curiouser.

This is getting stranger and stranger. Okay, keep going. This BSTAN means what?

Like Lama Tenso. Lama Ten. Tend upon, like medicine?

Yeah, this spelling with the S and not with an R, it means you should follow this as a practice. What? Yeah, don't be evil.

Follow that. That's something you should be following. Don't be evil.

What are evil people? They think the pen comes from its own side. That's an extreme statement to make.

But, by the way, Khorwa, sansara, is defined in the Abhidharma as ultimate evil. The ultimate form of evil is sansara. Okay?

You don't need to be bombing people. Just living here is evil. Okay.

I think I got it. Well, that's another one. We're just normal, I think.

Okay. Yeah, we should not be following that which is evil. Okay?

We shouldn't continue practicing this thing which is evil, which is thinking of things the wrong way. Okay? Okay, that's evil.

Now, here's a knockout statement. Now, you could do what you guys call good deeds, but if they are sakpa dang chepa, they are evil. Thank you.

Yeah. If you do good deeds with this particular stain, which means if you think the pen... If you offer someone a pen, but you believe that pen came from the store, that is evil.

[Speaker 3]
Without the three skills.

[Speaker 1]
Yeah. That's really heavy. Okay.

[Speaker 3]
Okay. Keep going.

[Speaker 1]
sakpa mepa ni gya nombaw Yeah, gya nombaw is an ancient word for very attractive. It's called gya nombaw. And he says, especially gyewa sakpa mepa, if you can do a good deed, and understand that what you're giving to someone, for example, is coming from giving stuff to people, then that's really sexy.

Okay. All right. Got it?

That's cool, right? Cool. That gya nombaw is like, wow.

It's very... It has a lot of emotion, gya nombaw. Ancient to ancient.

I'm falling in love more deeply with Master Vasubandhu now. I got a crush on him. It took a while.

He was like one of those tough ladies in high school that you later you fell in love with. Woo! de dak mi gyewa ni nakpao You can translate this.

So the same thing for the black one, they are non-virtues. Yeah. If doing good deeds with an understanding of emptiness is ultimate sexy, then doing bad deeds is the ultimate black, the ultimate evil.

And now, here gets the good news again. This is easy. You translate.

Yeah. gyewa sakpa mepa ni karpo So doing good deeds without stain is white. Yeah, which means giving away a pen.

That whole argument in Kyoto about King Shri Sena giving away half his body, that's the only way he ever got our body in the first place. You see what I mean? He must have done something similar.

So, all these people I know are discussing this question day after day, should he give his body away? And I'm like, but that's how he got the goddamn body in the first place. He must have given one away.

You see what I mean? It's just like, duh. So anyway, that's real pure karma.

It's not a question of can you do it or should you do it? That's the only reason you have a body to decide about, is that you did it. Anyway, here we go.

This means...

[Speaker 3]
There's nothing to check, Superman.

[Speaker 1]
Okay. Yeah, this one I can help you with because the ma gives it away. It means this dren is misspelled.

Because dren ma with an S means mixed. Dren ma means mixed. So he says, we're not talking black, we're not talking white.

The other ones, which are mixed black and white, nampar yewa dang chepa means those you have to check, those can be divided into different parts. Nampar yewa means divide into different parts. So, I don't know.

You give away a pen, you see that you can get more pens in the future, but you are attached to that. Then that's black and white mixed. That's what we call dama.

I don't know, and you want to get rich and you don't want to share it after that. How's that? Something like that.

You want to be the pen king of the world. And you say we have to check? What do you mean by that?

I'm just saying, no. Nampar yewa dang chepa means mixed karmas. Some of it's white, some of it's black.

You have to learn to split the good part and the bad part. Almost nothing that anyone does is all good or all bad. Almost everything that anybody does is black and white.

And then we have to learn like the... What animal? Like the goose.

Who divides the milk from the water. We have to divide the black and white. Senor, we're at the two minutes to give the recap.

Sugeng, are you in the mood? Can you just relax and go into a psychic state? I'm not kidding.

Yeah, I know. I appreciate that. There must be some local liquor in Indonesia.

There's a lot. Okay, just kidding. We still continue with the discussion about what we should enter, which in this case referring to the samsara.

I think that is the conclusion. I think it refers to samsara. The conversation continues about how to reverse going into samsara.

Buddha offered the four things which is part of the way to do it. And we are... So we talk about how to do it now.

And after we discuss about how to do it, let me see. We talk about reversing. And after we talk about the reversing.

Oh, yeah. And then we went into the definition of misunderstanding again, which is... We're talking about virtues and non-virtues.

And then we talk about the wrong understanding. Yeah, the stained and unstained, right? Stained means we don't understand that.

We think that the pen is coming from itself. And then unstained means we know that the pen is coming from giving it away previously. So sorry if I am not drunk enough to summarize to do the highlights.

Yeah, just take Shantana out for a long walk and come back and glance at it and don't think about it, and it will come to you. It's a very interesting text. You can't approach it like the other texts.

I got it.

[Speaker 2]
Thank you.

[Speaker 1]
Mr. Nick, anything? No, just take a nice ten-minute break. And all the Sedona people take ultimate responsibility to finish Seiji's birthday cake.

Thank you, Geshe-la. Thank you, Geshe-la. Hey, live translators.

Live translators, if you haven't looked yet, please go to the link where you can find the text and there's something there for you for the next class. Hey, Shinten, hit him on the head with a stick once in a while. He can translate this book.

[Speaker 3]
I will.

[Speaker 1]
Okay. See you guys in a few minutes.

[Speaker 3]
See you. Bye. What time, Nick?

He said ten minutes. Yeah, thirty-five. Thirty-five.

Perfect. Thank you, everybody.