Сугэн Ши — Книга 2: Колесо жизни (первый принцип и подразделения зависимости), занятие 45

[Speaker 2]
Thank you.

[Speaker 1]
Sudeep, can you hear me all right? Yes, good.

[Speaker 2]
Cool, you can hear me, correct?

[Speaker 1]
Yes, very well.

[Speaker 2]
All right, very well. So let's, anyone cares? We just didn't plug in Geshe-la's computer, it's our fault.

[Speaker 3]
It ran out of power?

[Speaker 2]
Yeah, just don't tell anyone.

[Speaker 3]
Okay. No one will know.

[Speaker 2]
No one's gonna know.

[Speaker 3]
Except these 138 people.

[Speaker 2]
Plus whoever's in the room. I'd like to confess.

[Speaker 1]
So if you have any questions, please ask them in the Q&A section, or you can ask your questions in the Q&A section. If you need a question, please feel free to ask, and I'll be happy to answer any questions you may have. we're gonna go ahead and get started, please feel free to ask them in the Q&A section.

I don't know if you get it or not, but it's frozen.

[Speaker 2]
Oh, it's frozen. Is that a screenshot? It is frozen.

I would start your quiz whenever you want, man.

[Speaker 1]
Raquel, start now, sir. Gajah Michael looks so different today. So different, huh?

Let me share my screen. And, oh, it doesn't want to come up. Oh, pause.

I don't know. I've been having this problem since yesterday. Resume share.

How to resume share? I don't know. Oh, gosh.

Okay. I know what to do.

[Speaker 2]
Let me do it this way. Okay. Okay.

Let me see. It's not coming up.

[Speaker 1]
Ah, this is better. Okay. So let's start.

What are the four steps to turn back the process of entering the wheel? Does anyone remember? Four steps.

I don't know.

[Speaker 3]
Oh, are you talking about the basis of the reverse? What the reverse focuses on?

[Speaker 1]
Yes, yes, yes, yes. What is the first one? The base?

[Speaker 3]
Yep.

[Speaker 1]
Yes. And then what is the second one? The focus.

The focus. Yeah, the way you look at things.

[Speaker 3]
And then the third one? Regarding things in a reversed way.

[Speaker 1]
In a new way or a reverse way.

[Speaker 2]
And then the last one, which is really, not the step, but it's reaching the result of the reverse.

[Speaker 1]
Shut down the wheel. Yeah. Thank you.

Thank you, Venerable. Okay. The next one.

What is virtue and what is non-virtue? I think this is pretty easy. I mean, traditionally, virtue is that thing that, a deed that yields a positive result.

Okay. Yeah, it's the opposite.

[Speaker 3]
An antidote for misunderstanding.

[Speaker 1]
Yes. I play with a pun here. Virtue, by virtue of being the antidote of misunderstanding.

By virtue of being the reverse of the antidote for misunderstanding. Yeah. Okay, the last one.

What is non-criticizable according to our texts? I hope this is the correct spelling. This is a made up word, I believe.

Criticizable. You need another C-I in there. Criticize.

Criticizable, oh yeah. Yeah, that's right. Criticizable.

English is so weird. But interesting. At least easier than Tibetan for now.

So, anyone remember what is that according to our texts? This is something which is pretty shocking, I think. Yeah.

That's right. Got it. So, even though we do a lot of good deeds, this is a, yeah, but even- Like the evil thing?

[Speaker 3]
Yeah.

[Speaker 1]
Yes, Oscar?

[Speaker 3]
It's evil to think that a pain comes from itself, right?

[Speaker 1]
And how do we phrase them? As in, inside the will, outside the will kind of thing? How would you say them?

So, virtues which are what and non-what. We don't have Vimala here today, though.

[Speaker 3]
Oh, stained and unstained.

[Speaker 1]
That is. Doing what you call good deeds with, yeah. Which is unstained.

Yeah. Yeah, and I need one more. Okay, all right.

Now, S-T-W, not D. I hope Stanley got the joke. Okay, what is dun-key, dun-key?

For that purpose? Yeah, close. Well, I just- By virtue.

By virtue, yes. I just want to fish this word out because of that. Yeah.

Kanamatoa, kanamatoa. Criticizable. Criticizable, yeah, I got it right here, criticizable.

Keanum, Keanum? Beautiful? Beautiful.

Sexy. Yeah, who said that? Oscar, yeah.

Very attractive. All right. Oh, okay, I didn't see the chat.

Yeah, thank you, Tim, for virtue of something. Okay, Geshe-la, these are my attempt. And since I was not given any verses, I just continue.

Please read the Tibetan, Dr. Sugong. Thank you, sir. I don't know the name of this.

I like it. It's a good translation. Thank you, thank you, Geshe-la.

Okay, all these are referred to as dependents because they occur in dependence on each other. Perfect, very good. There's a quick question on the Tibetan.

Tenching jelwar and tenching jelpar, which I think is usually interchangeable, but is it weird that there's one different than the other in the same sentence? It is weird, but I would leave it alone because this sutra is so ancient. And it's a good question.

Nick, the second par could indicate that that had a D on the end of the del in front of it. So it could possibly mean because they have occurred on, you see what I mean? Yeah.

These things have occurred. They occurred through having dependent on each other. You see what I mean?

Yeah.

[Speaker 3]
There would be a D suffix after a law?

[Speaker 1]
That, yeah, an ancient secondary suffix which has dropped out of the language since the Buddha's time. So the past tense of Tibetan used to have a D on it in some cases. And I believe L takes a D.

Wow. Thank you. So it's not necessarily the case, but it's very possibly the case.

So I would leave it. Okay. All right.

Thank you. DE NYID LAS KYANG MI SHES PA LA SOGS PA'I GCIG GYIS DUN BRTEN PAR THAMS CAD SONGS PA Good. DE NYID LAS KYANG Yeah, from the same text, MI SHES PA LA SOGS PA'I GCIG When they talk about MI SHES PA, instead of WAS again, instead of MI MA RIG PA Good, good.

Instead of saying misunderstanding, they say not knowing. And there's a, you could debate that. You could go to the debate ground and debate that.

Is misunderstanding the same as not knowing? And that's a famous distinction. Okay.

Jim, Jim. But here it says, thank you, Jim. Yeah.

Go ahead. It's just some variation in the text so that we don't keep on repeating MA RIG PA or I get it. I think at some point in these texts, they start trying to give synonyms for MA RIG PA and somebody says MI SHES PA, yeah, not knowing.

But for example, Vasubandhu in the Abhidharmakosha is careful to say MA RIG PA is not knowing. Okay. Okay, sure.

So I would, here I would say DIN NYID DE'I KLANG MI SHES PA and from that book also, it says we can start out by speaking about the meaning in terms of not knowing, okay? The TZAM means to start out, okay? So the same text states we can start out by exploring the meaning of the words not knowing rather than misunderstanding, okay?

[Speaker 2]
Okay. Good, yeah. Okay, sure.

[Speaker 1]
Good, yeah.

[Speaker 2]
Is it not a synonym?

[Speaker 1]
Well, in the sutra, when Buddha's trying to get the monks to understand what he means by misunderstanding, he says you don't know enough, but it's famous that it's not the same. When you get more precise, it's not the same. Misunderstanding is different from never having heard about something.

You're saying TZAM STE means what just now? Start out. Start out.

[Speaker 2]
Okay.

[Speaker 1]
It means to undertake and it also means to compose a book, okay? It has two separate meanings. Here it means to start the explanation.

All right. We also had another meaning recently. It was, what was that?

[Speaker 2]
Anyway, yep, starting out here.

[Speaker 1]
Okay, okay. Thank you. TSUN PA MI MTHUN PA'I TSOG MA RIG PA'I PHYIR DAG GANG ZHES NA Good.

Yeah, you have to catch the TSUN PA though. Oh, yeah. All reverend ones.

Oh, yeah, all reverend ones. I'm sorry, no, you're correct. The monks are referring to Lord Buddha as TSUN PA.

So TSUN PA is always said by the monks. I made a mistake, you should... It's the monks addressing Lord Buddha actually.

The monks, okay. He answers GELONG DAG. They refer to him as TSUN PA.

[Speaker 2]
Okay.

[Speaker 1]
So it's actually the monks are talking to Lord Buddha. Okay. TSUN PA MI MTHUN PA'I TSOG MA RIG PA'I PHYIR DAG GANG ZHES NA Then they say, can you give us some detail on this idea of misunderstanding which works against our spiritual progress?

MI MTHUN PA'I TSOG, okay. Can you give us some detail on this concept of misunderstanding which is working against us in our practice? MI MTHUN PA'I TSOG means that.

Okay, I see. So PHYIR DAG here means some details, right? Yep, and what's PHYIR DAG MA BA?

Detailists. Detailists. The detailist school.

The detailist school, yeah. Okay, cool. Okay.

What's PHYIR DAG? What's PHYIR DAG? Quality and characteristics.

Nice. Okay, okay. PHYIR DAG, okay.

Oh yeah, thank you. And GALONG DAG. MA RIG PA NI TSOG KYI MTHUN PA'I TSOG YIN PA DANG YA CHEN PO'I TSOG KYI MTHUN PA'I TSOG YIN PA YANG THAR BAR BYAO Okay, good.

Nice. It's a great translation. All monks, misunderstanding can be considered two different things.

What works against the highest of all things and what works against the widespread practices. Now this should remind you of something in the Lam Rim.

[Speaker 2]
The white and the profound.

[Speaker 1]
Yeah, the white and the profound, yeah. So he doesn't use the word sabba or profound here. He uses chok, which means supreme.

But he's referring to the same thing, okay? So he says, you know, misunderstanding either hurts your practice of Perfections Five and Six, or it hurts your practice of Perfections One, Two, Three. Oh, okay.

But yeah, Geshe-la, I think you have a note here. And when we go down below, it's not readable. Yeah, yeah, yeah.

Okay, cool. Yeah. Thank you.

And SUN PA MA RIG PA NI CHOG KYI CHOG KYI MI THUN PA'I CHOG KYI THAR LA KYI LONG DRA DBANG PO NGA DBANG PO NGA NAM KYI NANG NE DI NI LANG BAR JA WAN DI TEN PAR JA WA TE NI LA TE SHARAB KYI DBANG PO'O Wow, okay. So is this the same woodblock, the two pictures you have here? Yeah, somehow.

Oh yeah, they're the same. This is actually a blowout of this part. Yeah, okay.

Okay, good. NAM DI NI LANG BAR JA WAN DI NI TEN PAR JA WA TE Okay. Okay, so now we know that my corrections for the first one was correct.

Okay, it should have been NANG NE. Okay, you can see it in the middle of your blowup. Okay.

You can see it there, right? NANG NE. Yep.

And then the second correction I suggested, it should be a DENG BU there. It should be B-S-T-E-N, so the carving is wrong, okay? Yeah, something's, yeah, okay.

Yeah. And if you're, and what you should do, Sugeng, and I don't know, we have access to three or four different tenures. We have access to three or four different carvings of your text.

And Nick and Ben can help you get them if we don't already have them. I don't remember. I just grabbed the one from the DERGAY and put it in the Dropbox.

Okay, and then you should grab the one from the NAR TUNG and the SERTRI if it's available. They are, yeah, I'll get them. Okay, so there's other additions, Sugeng, other carvings from other monasteries in ancient times, like about 300, 400 years ago.

So, anyway, let's translate this together. Oh, Reverend One, what does it mean when you say that, what does it mean when you say that misunderstanding works against the highest of all things? Yeah.

What does it mean when you say that misunderstanding works against the highest of all things, okay? Okay. Okay, and yeah, and then, yeah, and then GALONG DAG is here.

Yeah, and, oh, monks, if you consider the five powers, right? Yes. And he's trying to say something like the most, what are the five powers?

We have them in Stanley's book. And Abhidharma is a very common source for every kind of cool thing. No, we have faith, faith, effort, mindfulness, concentration, and wisdom, okay?

Mindfulness, concentration, and wisdom. And here it says, oh, monks, from among the five powers, what's the one you should really practice? Long one.

What's the one you should really rely upon? Bestem, please. Okay.

Well, I'll tell you which one. DIT THAG STE. It's SHES RAB GYI DBANG PO.

Okay. So, and then you'll have to have a footnote from this other Vasubandhu text. Okay.

By Stanley Bandhu about what are the five powers. So he says, among the five powers, the coolest one, the one you should be practicing, and the one you should be relying upon is, I'll tell you what it is. It's the power of wisdom.

You type very fast, that's cool. Now I know I can send you books to type. My pleasure.

All right, thank you. In Kyoto, I was re-typing a book the whole day. Oh, okay, you can send to me next time, Geshe-la.

Okay, good. You were just down the hall. Okay, good.

That's pretty easy. Let's go to the next one. ,DE MI KHYEN PA'I PHYOG NYID MA RIG PA'I DANG, ,DE NYID MA PHYOG KYANG PHYIR, And here it says, misunderstanding.

Yeah, what works against it, what's it? ,GZHAN PA'I BSAM GYIS DBANG PO The power of wisdom. They hear, DE YI means of the power of wisdom.

Okay. What works against the power of wisdom? Well, that's MA RIG PA'.

Okay. And because of that, DE NA, yeah, therefore you can say therefore, we call misunderstanding what works against the highest of all things. Because it works against the power of wisdom, misunderstanding is working against the highest of all things.

Oh, cool. By the way, PHYOG SPRUL here doesn't refer to JOR LAM, right? Yeah, okay.

Highest of all things. PHYOG SPRUL, yeah. Highest of all things.

[Speaker 2]
Yeah.

[Speaker 1]
Oh, I'm going one more. Oh, two more. Okay, one more.

,GZHAN PA'I Now we know GZHAN PA'I is referring to... Oh, please read. I'm sorry.

Please read. ,GZHAN PA'I ,GZHAN PA'I Okay. Then they ask, by the way, I should have split this into two paragraphs.

After locks, we should have split the paragraph. Yeah. Because it's two different people talking.

Okay. Hey, Tsongpa, oh, Reverend one, how about, how is it that, how is it that misunderstanding works against the widespread practice is nice, okay? We already described how it works against the wisdom.

The highest. The highest, profound in Lam Rim language, right? Okay.

And they asked the Buddha, well, how does it work against the practices of, you know, other practices? And he says, oh, it works against THOD BYUNG. What's that?

The listening, learning? Well, this is, you know, this is tricky because THOD BYUNG means THOD PA LA'I CHUNG BA'I SHES RAB Oh, wisdom, oh, wisdom obtained coming from the learning, listening tool. Yeah.

Understanding you get from going to mixed nuts class. Even if you don't understand everything, even if you don't like everything, even if you're tired, bored, hungry, got to go to the bathroom, just sitting in the class, you get some kind of, your brain is, your IQ goes up. It's very interesting.

It's really interesting. And it's noticeable. If you do it for a while, you can be smarter in everything you do, or at least you think you are.

So, okay. So, the wisdom which comes from coming to class, the wisdom which comes from driving home with Jigme in the car and thinking about what I heard in the class, that's called Sampa, right? Sampa.

So Sampa LA'I CHUNG BA'I SHES RAB, okay? It works, how does it work against widespread practices? It works against the understanding you get in class.

It works against the understanding you get when you're sitting alone and thinking. And it works against the understanding you get when you meditate. Oh, sure.

Okay. By the way, this shepa, right? So, gang in the second line, without RGYI DGU'I, just shepa, that distributes to three different items here.

SPYER PA LA'I CHUNG BA'I SHES PA, SAB PA LA'I CHUNG BA'I SHES PA, RGOM PA LA'I CHUNG BA'I SHES PA, okay? That shepa, the position of the shepa in the syntax means that it's being repeated three times. He just doesn't show it.

Now, he has chosen the word shepa instead of?

[Speaker 2]
SHERA.

[Speaker 1]
SHERA. Okay? So, now it's going to help your translation because he's not saying what misunderstanding hurts is the wisdom when you're talking about the widespread practices.

He's talking about it hurts your understanding, not that it hurts your wisdom, okay? Got it? So, all monks, that, all monks, misunderstanding is something that works against understanding, okay?

That comes from classroom time, understanding that comes from contemplating, and understanding that comes from meditation, good. Therefore, because misunderstanding works against that three-step process of all Buddhist learning, it is working against the widespread practices. So here, widespread practices does not refer as it does in the Lam Rim to the first three, three and a half perfections, for example.

It's talking about working against the three steps of Buddhist education. Okay, all right? Cool.

Okay, thank you, Geshe-la. Whether that's important or not, we don't know yet. Nice.

I love your shirt. You know, I wish I was in Indonesia. In Singapore now.

Yes, you can wear it. If you wear that shirt around here, they'd probably put you in jail. I don't know.

Because it's winter, right? Because it's Arizona. Okay.

All right, here we go. I'm showing my screen. Where is that?

Let's get this out of the way. Move this down. Okay, good.

We are close to the end of misunderstanding, Geshe-la. Don't hope. That's a big translation principle.

As soon as you think you're getting close to something, something bad happens. All right. I'm going to ask, I'm going to ask the gang to read the first paragraph, and then, because your pronunciation is perfect, you can choose people after that.

Let's do the first one together. All right, thank you. dzunpa marikpa dang je sundrel pe che daklak gelong shipe tsemo men che kyi kam sum pe semchen nam la ni ta te semchen nam la mi shepa yipa te ni dum bur ma chepa, sok su dong du ma chepa, pak la ngelwa dang je sun rel pa yin no.

Nice. And again, you have an extremely difficult text, and we just have to use our... It's more important to use our free imagination than it is to look at the words.

Like big concepts. You've got to think big concepts. And I'll start out with one thing.

Okay, so dzunpa means they're talking to who? The monks talking to the Buddha. Oh, Reverend one.

Chedak means, again, details, right? And they're saying, can you give us some more details about this misunderstanding? What are some details that apply, je su drelwa, to marikpa, to misunderstanding?

Can you give us some details that apply to misunderstanding so we can understand more about it? And there should have been a chi here, as there was above. So there should have been a chi here.

Otherwise it's not a question. And they're saying to the Buddha, chi lak is a very common question. So somebody has left out the chi.

And you're dealing with a text which was, I don't know, someone had it in their pocket when their mom washed their jeans. Right, Shintian? We know about that.

Chi lak here is an honorific way of asking the Buddha, right? Is that the meaning? Not necessarily.

But chi lak means, what about? It's a question mark in the ancient, very ancient language. Oh, so can you give us some more details on this misunderstanding thing?

And he replies, we should have cut it here. He replies, oh gelong dak, what's that mean? Oh, monks.

The Buddha addressing the monks. Good. There's a place in samsara called sipit-samu.

The peak of existence? Yeah, peak of existence. Which of the former formless realms is that?

The fourth level of the formless? Yeah, it's the highest level when you're still in samsara. It's the highest mental level, and you're still in samsara.

So he says, if you take people at the highest level of samsara, menshe means on down from there, and everybody under them. It's like a momo pot. If you take everybody in the top level of the momo pot, and everybody below them, in fact, we can say the semchans of the kamsu.

[Speaker 2]
The realms?

[Speaker 1]
Yeah, the living beings of all three realms, from the very peak of existence down to the bottom, the lowest hell. Those people, semchan nams, they have mishipa. They don't understand.

Yeah. They don't know. They have a lack of understanding, or something like that.

Dumbu means to split something up. Dumbu means if you have a churro, and you want to split it up between three people, you make three dumbus. So those living beings who are suffering in samsara are incapable of breaking samsara down into dumbus.

They can't analyze it. They can't break it down into its components. What's the ultimate breakdown of samsara?

Aryas and non-aryas? The 12 parts of the wheel. The 12 parts of the wheel.

So Buddha knows how to dungpo chepa. He knows how to split a churro of samsara into 12 parts. But these other people, they are helpless.

They don't know how to break it down so they can stop it. And su dong du ma chepa. They don't know how to split it up either.

And if you were going to write a fancy commentary, like if you were a sangha or somebody, you could say they don't know how to split things up into the 12 parts of the wheel, and they don't know how to split them up into the six realms that are part of the wheel. You see what I mean? You could decide what he's talking about splitting up or breaking into chunks.

[Speaker 2]
Okay?

[Speaker 1]
And why don't people have that? They have bakchaks for samsara. And in the ancient, ancient language, these are called bakla nyewa, sleeping in bakchak form.

Nyewa means sleeping. Bakla nyewa means they have sleeping, deep sleeping seeds. They have seeds sleeping deep inside their brain.

Nowadays we call bakchak. In the ancient, ancient language they say bakla nyewa, things sleeping as potentials. You can say hidden potentials or something.

And they are wrapped up. They are wrapped up. It's the potentials or the bakchaks, the mental seeds in their mind, that are preventing them from seeing how to break down samsara into pieces and turn it around.

I have some notes here for you for free. Okay, please. So gang, pick on somebody.

There's a lady from Surabaya. She loves to read. I heard that.

I don't know. Hi. So gang, you're so lucky that you get to correct your wife instead of the other way.

You know how it is to be a husband. All right. Then, what's that mean?

Therefore, all these samchans, all that means all of them, are chingba. All of the beings are chained. They are chained up.

Yeah, they are chained up in chains. Okay. We had chingba in whose text?

I'll give you $100. Words. Whoa, who said word?

Words. Words? No, not in words.

We don't believe in our perception in this school. No, that's okay. Word.

Word. What did it say in words text? It said that if a city goer has been chained and is freed, but only with...

That's the liberation. That's the liberation body. Yeah.

And if he was in fact a prince and free, then he would be empowered at that time, and that would be like the Dharma body. Nice. So you earned your $100.

Just get in touch with Ellie or Allison. Do not get in touch with both of them. Okay.

I know you wouldn't do that. I'm just saying. Okay.

Okay, back to you. Sugeng, who are you going to choose to read? I want to choose the bodyguard.

Oh, my God. Oh, God. I don't quite remember all that, because I was in another universe at that time.

Who's the bodyguard? Rob Haggerty.

[Speaker 2]
Oh, of course.

[Speaker 1]
He's still here, which proves he did a good job. I couldn't recognize him that night. I was wondering, who is this guy?

He looked like Yamanaka, you know? Yeah, he looked so scary. I dare not walk near him.

He was even scary to me, and he kept following me around. Okay, let's go.

[Speaker 3]
All right. Is that day?

[Speaker 1]
Yeah, and the next one is the heavy prenasal, so say it right with the one before. Yeah, thank you. Nice job.

So these people, right, all these living beings who are chained up, they have — what is it that they don't understand? What is it that they don't know? They don't know the yewas, nam-ye.

They don't know the divisions of gyu and drebu, yin-gwo, cause and effect, cause and effect, about the dendros and the ngendros. About the higher birth and the lower birth. Yeah.

So when we say people are chained up, what are they chained up into? They're chained up into not understanding. Well, what do they don't understand?

They don't understand cause and effect. What kind of cause and effect they don't understand? What gets you to the hell realms and what gets you to the Marvel comic realms?

That's what they don't know. And by the way, those people who are chained up can be classified by how much they don't understand. So the chungwas meet, the chungwas, what's chung-chung mean, chung-chung?

Yeah, he calls them, by the way, this should be shintu, right? The very tiny ones are the suk-mes. The formless realm.

Yeah, meaning, chupa-samchen means the living beings who are residing. In this case, chupa means who are the ones who are doing their thing in the formless realm. The ones who are, this is the chupa that we were supposed to have in who's class tonight.

Seiji, because it was avatara. So they are engaging in their realm, but they don't have a very serious problem. What's that mean?

They don't so badly have this problem of not understanding how you get to better realms cause they got to a higher realm, okay? So their misunderstanding, we can rate it as tiny, okay? Now, can you guess anticipatory translation?

If the formless realm people are the tiny ones, who's the medium ones? Medium will be the form realm. Form realm, okay, here we go.

Please, who's going to read this again? I don't know whether Choy, Choy Chiyan is available. Hello?

Choy, Choy.

[Speaker 2]
Hello, hello, hello. Sorry, sorry, sorry.

[Speaker 1]
Popo, hey. Choy, can you talk?

[Speaker 2]
I can try. First time I do it.

[Speaker 1]
Okay, the right person. It's always the first time. It's a Choy first.

It's Choy. Suha, Parmani, Dzog, Muna, Pyo, Va, Nama, Namkhyo. Excellent, excellent, excellent.

That sounds like your 10th time. Parma means medium, right? The tiny guys are in the formless realm.

The medium guys are in the sukham.

[Speaker 2]
They're apart from the form realm.

[Speaker 1]
Yeah, they are living or they are... By the way, chupa means they are engaging in the form realm. It means mentally their mind is in the form realm level.

And why are they medium? Because they understand cause and effect pretty good or they wouldn't be in the form realm. About birth, okay?

[Speaker 2]
Or is it the resulting? They understood it prior to that.

[Speaker 1]
Must be, yeah. Or Namkhyo, I'd say. Okay, third once again, who's going to read for you?

Choy. P.G. Somebody.

[Speaker 2]
Chenponyi.

[Speaker 1]
Dopa. Dupa. Dupa.

Dupa. And... Yop.

Pa. Chupa. Chupa.

Chupa. Chupa. Nam.

Nams? Namkhyo. Namkhyo.

Yeah. Thank you. Nice.

The bigger, what's that? The bigger ones, meaning the bigger ignorant ones are in the dukham. In the desire realm.

Yeah, kiyo means it's their misunderstanding which is the biggest one, okay? About what? About birth and about the causes of birth.

Now, I want everyone on the Zoom call. Everyone. I don't, wake up, everybody.

Even in Sedona. And we're going to read this last sentence together. So, Gang, you start with one, two, three, and we'll go with you.

Okay, one, two, three. Ten ten ching jao par chu la shi pa li pa li ten shi la pa gye pa kya pa What's it mean, Sugeng? Oh, it's in the English, boy.

Yeah, by the way, go ahead, explain, Sugeng. So, this is the conclusion of the misunderstanding division as part of the dependence, the will of life. Yeah, the first chapter, which is the most important chapter of this book.

So, the rest is all downhill. Okay, very, very good job, Sugeng. And it's, no one in 2000 years has studied this book or explained it.

So, I think you did a great job. Thank you, Keshala. Thank you for your guidance.

Okay, I'm going to guide you to the second part. Oh, it's time for the recap, Ken. Oh, okay, Sugeng, let's recap.

Let's recap. And then I'll give you some homework. Oh, yeah.

So, we continue with the conversation between the Buddha and the monks. So, they were talking about the dependence. Why is it called dependence?

So, because they are having dependence on each other. And the monks is asking about what is not knowing. The monk is asking Buddha about more details about the concept of misunderstanding.

And Buddha actually started to talk about the misunderstanding can be considered in two different things. What works against the highest things and what works against the widespread practices. And one by one, what works against the highest of all things referring to the power of wisdom among the five powers.

And then what works against the widespread practices basically it's about the misunderstanding against the understanding. The misunderstanding works against the understanding deriving from learning, from contemplation and from meditation. And finally, as the last part, we are talking about the monks asking more information about this misunderstanding, about the relations.

And Buddha was talking about those who lack of knowing and then they don't know how to break the pieces and how to, yeah, the parts. And Buddha told them that those are, because of that, those beings are changed. And then the last part we are talking about, oh yeah, they are talking about not knowing about the division of the cause and effect for the better and lower birth.

And he said, that was the least, the least is basically born in the formless realm, acting in the formless realm. And then the medium is in the form realm and then the greater not understanding is in the desire realm. Yeah, so this is the conclusion of the first division of more dependence, which is misunderstanding.

And that's like a perfect summary. Therefore, I'm going to punish you with some homework. I would like you to do Sutra section 27.

By the way, this is the Sutra in the bold, we already had it, but this is the commentary to it in the not bold. So I want you to do 27, then I want you to go down and do 28, okay? Okay, and let me see here.

I don't, yeah, I want you to go down to these big 16 point words down here. This is a section from a Sutra, which I have pulled out for you, okay? And you're going to need it to understand your text.

So ask Shantan to remind you, like she always does, that you're going to have to translate down to DU BYED RNAM SHES BYA BA, okay, the big letters, the end of the big letters, okay? All right, good luck. Don't get a headache.

Okay, thank you. Yeah, now, we got lots of coyotes in Arizona. These are noisy little dogs.

They look like dogs, wild animals, and they make certain noises. So here we go. One, two, three.

Happy birthday to you. Happy birthday to you.

[Speaker 2]
Happy birthday dear Shantan. Happy birthday to you. Woo!

Happy birthday, bro.

[Speaker 3]
Thank you.

[Speaker 1]
And we're taking it as a sign that on your birthday, we have finished off our misunderstanding. We don't need Tsongkhapa's book. On your birthday, we stopped misunderstanding, meaning we stopped the chapter.

[Speaker 3]
Hallelujah.

[Speaker 1]
Hallelujah to you. God, you're so lucky to have that free DJ in your house. We found him in Tower Records.

He can probably sing in Sanskrit, I'm guessing.

[Speaker 3]
Not seen yet.

[Speaker 1]
All right, happy birthday.

[Speaker 3]
Thank you, love.

[Speaker 1]
We'll eat some cake for you, okay? Glasses. Thank you.

Thank you for existing. Bye.

[Speaker 2]
Thank you, Krishna.

[Speaker 1]
Thank you, Krishna. Get some sleep. I see some people getting tired.

You're not allowed to get tired for one more week, okay? Okay. Thank you, Krishna.

Get some sleep. Okay, good night, you guys. Thanks for another awesome day, Krishna.

We'll see you bright and early as usual. Maybe early, but not bright. Okay.

Bye. Bye. Bye, bye, bye, bye.

[Speaker 2]
Bye.