Классика Алмазного огранщика: Нижний Срединный путь — Анализ зависимости, занятие 35

[Speaker 1]
So, in this lecture I'm going to talk about how to get rid of negative thoughts, how to get rid of negative thoughts, how to get rid of negative thoughts, how to get rid of negative thoughts, how to get rid of negative thoughts, how to get rid of negative thoughts. So, in this lecture I'm going to talk about how to get rid of negative thoughts, how to get rid of negative thoughts, how to get rid of negative thoughts, how to get rid of negative thoughts, how to get rid of negative thoughts, how to get rid of negative thoughts. Okay, Tibetan words.

[Speaker 2]
Rely on that.

[Speaker 1]
Rely on that. That's right. Depending on it.

Dhrupsin. Achieve.

[Speaker 2]
Establish. What has been proved? Prove like a B.

B instead of an F. What has been said? D instead of an F.

[Speaker 1]
Oh, sorry.

[Speaker 2]
You got it.

[Speaker 1]
Yeah, that's right. No wonder it felt so funny.

[Speaker 2]
Proved, I think, gets it right up to the alcohol content.

[Speaker 1]
I don't know. My English seems to deteriorate these few days.

[Speaker 2]
I would give all the tea in China to have language skills like any other man.

[Speaker 1]
Anything before seven doesn't count, you said, right?

[Speaker 2]
That's right. That's right. Yeah, he's still got nine minutes to be unintelligible.

That's all, Vishala.

[Speaker 1]
I just started my work.

[Speaker 2]
We could chit-chat a while.

[Speaker 1]
Let's watch one of these movies. I started that one with V. We went to see it, and we walked out after ten minutes.

[Speaker 2]
It was so boring.

[Speaker 1]
They were trying to appeal to more than middle-aged ladies like us. They were all in their fifties.

[Speaker 2]
No, Erin also thought it was terrible.

[Speaker 1]
Sandra Bullock running around with a gun. Come on. Anyway, she refused to stay.

Where was I? Who are you? Oh, Sugen?

You have eight more minutes to be stopped.

[Speaker 2]
Who are you people? I recognize you, but I don't know who you are.

[Speaker 1]
Okay, I think it might be here. You haven't connected to the military yet. Yeah, I know.

I don't want you to see all my other stuff. Good? We're in the middle of the reference, the Eight Leisures and Ten Fortunes.

Oh, right. Okay. That does not ring a bell.

[Speaker 2]
I mean, historically, it does.

[Speaker 1]
Here we go. Okay. Let's start here.

This is a good place to start. Stanley has the plane.

[Speaker 2]
You look handsome today.

[Speaker 1]
Everybody is wearing black shirt today. I mean the cool people. The cool people.

Some of the cool people.

[Speaker 2]
And some of the nerds.

[Speaker 1]
Girls. Nipa ngoway ngone. Ngoway?

Ngoway?

[Speaker 2]
Ngoway.

[Speaker 1]
Ngoway. Ngoway. It's like I'm hungry.

Nipa ngoway gone. Nipa ngoway nyepar kawa sampanyu. Wona.

Dal nyorl sreja. Sreja wachitabu sikla sersena. Sikla sersena.

You would be perfect if you got your sa, sa, sha, and sha's down there. Nipa ngoway gone nyepar kaway. This is a section on why human life is difficult to achieve.

Nyepar kawa. This is a very common long-rhyme expression. Difficult to find.

I'm not sure find is the right word in English. You might want to think about it. We don't find the human life.

I mean, maybe. Anyway, yeah, obtained might be better. By its very nature, rather than, for example, by its causes, which are incredible amounts of good karma.

But by its nature, because it has these 18 good qualities, those are its nature. It's hard to find. Sampa means contemplation in the long-rhyme.

Contemplation on the difficulty of attaining human life by virtue of its qualities, by its essence, not by its causes. Well then. Cittabhushi.

Exactly what is delngara? What does it mean, leisure and fortune? The guy comes and asks the question.

And this is from an old lojong, which is Chardrel Koinjok Gyaltsen, 14th century, before Je Tsongkapa. Or, yeah, before Je Tsongkapa. Chatrawa means hermit, divided from activities.

Chatrawa. And his name is Koinjok Gyaltsen. So I thought it'd be interesting because it precedes Je Tsongkapa's long-rhymes.

Okay. And he may have used it for a source, I don't know. Okay, go ahead.

Delwa. Not de. Delwa.

Not de. Telwa. Telwa.

Like when you see Shinten in a nice dressing room. Telwa. Telwa.

Telwa. Telwa. Telwa.

Telwa. Gyatngyolpajute. Chupge.

Oh, wow! He learns. Sangwaylujitte.

Wasn't too subtle. Yeah, as we learned, this word 18 is an exception to all the rules. It's like Dorje, Dorje, or Lopzhan, yeah, okay?

So, Chopke, you pronounce the B.

[Speaker 2]
He's got a lot of numbers.

[Speaker 1]
Chopke, Salome, Luchikla, Saro, you know. So, the expression, well, the expression, leisure and fortune, refers to, this is our answer, okay? He asked a question, what's this leisure and fortune thing mean?

And we say, it's what they call, this Saro means they call, it doesn't mean they claim. It's not a Mahinga. It refers to a body, which Sangha, yeah, has complete in it, 18 different qualities, okay?

Don't say dharmas, okay? And what are those 18? They are 8 leisures and 10 fortunes.

[Speaker 2]
Okay, good.

[Speaker 1]
This is a beautiful presentation. It's a classic appendix. Just classic.

The guy is like, boom, boom, boom. Okay. Tela, please read and don't say delwa.

Tela, tela, telwa. Nice. Tela.

Tela. Nice. Mindro.

Mindro. Mindro. Mindro.

Mindro. Pawe. Mindrowawe.

[Speaker 2]
Mindrowawe. Yeah, yeah.

[Speaker 1]
Yeah, yeah. Dupe mikompa sitang.

[Speaker 2]
Sitang. Sitang. Sitang.

That's the one.

[Speaker 1]
Sitang. Mikompa gepongpa. Pakwao.

Pakwao. Pakwao. Pakwao.

Okay. Okay. So the eight fortunes are...

The key word here is komma.

[Speaker 2]
First?

[Speaker 1]
No, that's a similar root. But kom means to have time. It's similar to chok in michokme.

Okay. And it means kommachung. Seiji asked me for six questions for the game show, kommachung.

I didn't have time to do it, okay? But I am doing it, okay? I actually started during his quiz.

Okay, so there are mikompa. You don't have time, which kind of relates back to the leisure idea, okay? Or you don't have opportunity, okay?

So there's four kinds of opportunity... lack of opportunity. There's four kinds of lack of opportunity, which are subsumed by dupa, okay?

Taken in by non-human life forms. Non-human life forms, mimayamba, okay? So four life forms wouldn't give you the opportunity to practice dhamma, okay?

So to have leisure, the first four of the eight leisures means you weren't born in a life form that you can't practice, okay? And then... Excuse me?

[Speaker 2]
Thank you. Dupa.

[Speaker 1]
Dupa. Oh, I should curse my curse name.

[Speaker 2]
Okay.

[Speaker 1]
And then, as you can guess, there's four which are subsumed by... Yeah, human. You're born as a human, but you don't have a chance to practice dharma because of some problem.

And the leisure is the opposite of that, okay? So, mi... This is difficult.

You see mindrova many, many, many, many times, which means not to go. But notice the possessive here. Mi-drova.

Good. And then it's like a drovapa. I've never seen it before, but it's like a big whopper.

No, it's like a goer. A human goer, a human rebirth, okay? So drovapa means like a birth, rebirth.

Yeah, a goerer. It maybe should have been, but with the third syllable was, they have some flexibility. Okay.

You can kind of mess around. Mi-drova way, like hasawa. It's from someone from hasawa.

Okay, mi-drovape. I would have said wape, but... These Lojong texts, one thing that typifies them is bad spelling, bad carving, because they're a thousand years old.

Most of them are a thousand years old. And they were at the beginning of the Tibetan writing. Tibetan writing had only been invented like a couple hundred years before.

So you see, it's very difficult to read. For example, the commentary to the eight verses is very difficult. It would be a beautiful thing for us to translate.

Dorje, Diamond Lion's eight verses. There's a nice commentary, but it's difficult. It's from somebody who wanted to study with him and showed up the day after he passed away or something.

Yeah, something like that. So anyway, okay. Mi-mayamidupi, mi-komba-siddha, mi-droi-dupi, komba-si.

Which makes a total of... This dung is kind of like the dung-drup, dung-dun, dung-ge.

[Speaker 2]
Okay.

[Speaker 1]
Which makes a total of eight...

[Speaker 2]
You give up, you don't have.

[Speaker 1]
Yeah, you don't have eight different versions of not having an opportunity to practice the Dhamma. Okay. And here we go.

Then he's very scientific sort of. It's a very clear outline. He goes through very much in a way that we would see.

Please go ahead. Mi-mayamidupi, mi-komba-siddha. Yeah, keep going.

Ngen-song-sung-thang, la-tse-ring-po. Translate. Is that the suffering?

Mi-komba means don't have opportunity.

[Speaker 2]
Ah, don't have opportunity. There are four.

[Speaker 1]
Yeah, here's the four. He's going to give you the four, which involve mi-mayants. Non-human form.

Yeah, non-human life form.

[Speaker 2]
Okay.

[Speaker 1]
Then I put the numbers in for you.

[Speaker 2]
Three... what is ngen-song? Three lower rebirths.

[Speaker 1]
Yeah, ngen-song means bad going, and it means the three lower rebirths, which are... hell, hungry ghosts, and animals. Usually in that order.

Usually in that order, okay? You start with the worst, then you go up. There's a debate about whether animals or pretas are worse, but anyway.

Okay, three lower realms, and la-tse-ring-po.

[Speaker 2]
Higher birth.

[Speaker 1]
La-tse-ring-po. Long life demo. Yeah, long life demo.

Meaning a worldly demo. And it's kind of a mayangat, meaning... No, meaning the last day of their long life feels longer than their long life, and has more suffering than their long life.

Okay, so it's kind of not a good thing to be a long life demo. It means long life suffering demo. Okay, okay.

Ngen-song sum-ni pa-khe-la chu-ki dra-yang mi-drak-la Ngen-song ki duk-ngel sin-tu drak-pu drak-pu sir-we duk-ngel ki ka-khe-wa khe-we khe-wa khe-wa-sik-la som-ne chu-druk-tu-mi-kom-mo la-tse-ring-po-ni-ngen-pe nga-kyeo-sha-tse-sin gyeo-ken-lok-ta khe-we-me-yen-pe chu-druk-tu-mi-kom-mo Nice. You're awesome. You married the right guy.

I don't know how. Uh... I got to look up a word here.

I just want to see if it's an idiot. Ka-khe... Ka-khe...

Uh, yeah. Hmm. Yeah, that's what I thought.

[Speaker 2]
The edge of a house? The edge of a house. This is a good point.

[Speaker 1]
Okay, so this is how we... If you meet a word you don't know, this is how you could... Where is that crack here?

Here it is. So you just... So that's the cool thing about having a database.

The definition is not clear. So you can go to... If you want to sell out, you can go to DOS instead of trying to figure it out from the Tibetan community.

He doesn't have it correctly. I'll see about it. Anyway, let's go and I'll figure it out.

Excuse me? It doesn't help me. What is it in Sanskrit?

[Speaker 2]
B-E-D-I-K-A comes from...

[Speaker 1]
B-E-D-I-K-A. B-E-D? B-E-D, that doesn't help me.

Okay, all right. Now he's going to explain why the lower realms are not so cool. Why you don't have the opportunity to practice Dharma.

The three lower realms, Pell Chair, in the majority of them, Chökyi Dayam Mithat. This is kind of a common expression. Dayam Mithat.

Mithat is a verb, means what?

[Speaker 2]
Famous is not a verb.

[Speaker 1]
Widely spoken, you know, or announced. It can mean advertised, but it means to speak out. So Dayam Mithat.

Yeah, you can't hear a single sound, you can't hear a single word of Dharma. It means nobody's talking about Dharma. It means nobody's talking about Dharma.

Okay? You can't even hear a single word. You know, you can't hear Heart Sutra, you can't hear the word.

No such thing in most of the lower realms. First problem. Second problem.

Here's the seer from Seiji's text. Which we gave Do as an example. You know, you are tormented by, what was it in your case?

Tormented by mental suffering, or something like that? I think so. Oh, by sickness.

Noway Sirwa. Okay. So, it's not a common word, but we've had it twice in two days, and we probably won't have it again for a year.

Okay, Sirwa. It can mean, when you hunker down to try to get a poop out. That's called Sirwa.

All right. Ngen Tsongkhapa Dungya. Shindutakpo.

What? The fierce sufferings. Not just fierce.

Shindutakpo. Yeah, extremely fierce suffering. Okay, so they are in pain all the time.

They are literally in pain all the time. So they can't study Dharma. It's not a place of opportunity.

And therefore, and therefore, they are only, all the time, basik from her text, tung je basik. Simple. Simple of Dharma.

She's like, what? Just kidding. Yeah, she's going through a list of 180 tung je basiks.

Yeah, for the full nun's vows. That's her text. So basik means one only.

Exclusively, they are kakir by dungya, all the time, by suffering all the time. Okay. Because they are squeezed by intense suffering, they are always kakir by suffering.

Okay.

[Speaker 2]
What did we decide kakir?

[Speaker 1]
Well, kakir comes in the instructions for drawing a mandala on a fire platform base. And it means the intersecting line. Okay.

So someday if you want, if we ever get to tantra, the words for mandala making are extremely weird. It takes a lot of training to know a thing, to translate a mandala text. But it refers to one of the intersecting lines.

[Speaker 2]
If it's ta, like in the second definition, could it be the extreme? Could it be the extreme high suffering? If it's ta?

[Speaker 1]
I'm sorry?

[Speaker 2]
In the second possible definition of kakir, is ta dung.

[Speaker 1]
Oh, oh, oh. Yeah. Mukha is misspelled.

Yeah. It means the extreme limit. I think it could mean you are bound by something, or something like that.

Thekpa, by the way, we're going to have later today in Ben's text. Yeah, which was that steps going down the Ganges, which is the source of the word mutekpa, which in Buddhism is the word for non-Buddha, steppers, who believe that you can gain good karma by going to the steps of the Ganges or something. So I take it to be, this one I don't know.

Senwang means, senwang means, senwang means overwhelmed. So I think that's better. Yeah, I think senwang is overwhelmed.

And it can mean the power of a king overwhelms you. You have absolutely no options. So I think it's that.

Sen means strict or tough. Senbo du means, this is a very strict institution or something. Okay, okay.

Anyway, I should look at it a little bit more. But anyway, it seems to mean dominated by suffering. Okay.

Excuse me? You want to try these guys?

[Speaker 2]
What's it mean?

[Speaker 1]
Ah, no, that's not it. Okay, chu du du mi kom. They don't have any opportunity to practice dharma.

Du here means practice. You had it this morning as proof, as proving. But this is, this means, this du means practice.

Okay. All right. And I'll work, I don't know, you want to look up kang dok and see if anyone defines it in maybe gos?

I don't know this word. It might mean strictly control or something. Okay.

What's that dog's name? That's a definition in the Tibetan, Tibetan dictionary, kang dok. Okay.

Chu du du mi kom mo. Okay, good.

[Speaker 2]
Long life, pleasure beans.

[Speaker 1]
Yeah, these long life, pleasure beans. This, you know, it's common for people to correct this spelling to s-h-e-s, which is extremely common in Tibetan. But this is correct.

Okay. And it's the same pronunciation. So she means part, a part.

She che means for the most part. She che means for the most part. It's not common.

But it's often corrected wrongly too, which really drives me nuts. It's often corrected wrongly. People do that to me a lot.

Okay. She che. Ngagyal.

Pride. Yeah, they are overwhelmed by pride. Their whole life is about pride.

You know, I'm a Deva. I can, they use planets as marbles. They play marbles with planets.

Really, they're powerful guys. They're like, oh, Rukunath, you know. Okay.

K-h-a-g, apostrophe, D-o-g-a. I think it means to have a hard time, but I'm not sure. Okay.

Okay, anyway. To blame? Maybe.

Okay, we're going to work on that. So they're overwhelmed by pride. And not just pride, but Abhi pride.

Where should we go to find this weapon? Yeah, Dr. Wu's appendix had nine kinds of pride in there. Somebody wants to look it up.

You have it. It's in his appendix. But it's, it's like super pride.

Okay, overwhelming pride. Okay. We did, I think it was nine and seven or something like that.

Nine and seven kinds of pride. And we made it an appendix in Dr. Wu's text. Okay.

So they're overcome by arrogance. And this is a location in the universe, ne. Where you can easily develop Lokta.

Which is a Gelchen. Which is the opposite of a Tungchen. Yeah, a factor that works against your practice.

It works against your practice. In the study of meditation, Gelchens would be loud noises outside, by the guys shooting the leaves. And these are called Gelchen.

Okay, so that was the definition in Dr. Wu's text. Okay. So that's the problem.

So he covered, look. He covered the one through three in one paragraph. And then he covered the four in another paragraph.

Okay. So if you don't remember what are the... Oh, he didn't mention the three lower realms.

Okay, anyway. Now. Go.

Utpala has a plane. Utpala has a plane. I try to catch someone who seems to be paying attention.

Yeah, what did we learn from this spelling here? We learned that the previous spelling was not wrong. Okay, he repeated it.

Or the typist was repeating it. Yeah. But normally when you see a strange spelling again in the same text slightly later, you feel more comfortable to accept it.

It's not a khyaba, but it's possible. Okay. So, the four lacks of opportunity, which involve a human birth, a human rebirth.

Okay. Did you read this part? I loved it.

Okay. Lelo.

[Speaker 2]
Lalo tang.

[Speaker 1]
Yeah, this is not lelo. Lalo. Lalo.

High tone, high tone.

[Speaker 2]
Lalo. Lalo.

[Speaker 1]
What's a lalo? I think you... It means a barbarian.

Barbarian. Okay, outside the central realm of Buddhist teaching. So, until the 1950s, for example, North America was lalo.

Yeah, no Buddhist teachings. So, lalo doesn't mean you don't know how to build a car. Lalo means you don't have Dharma.

Okay. So, we were barbarians up until, I don't know, Jack Kerouac or something. No, I mean, we just never heard of this stuff.

[Speaker 2]
Okay.

[Speaker 1]
Lalo. What's the mere thing kind of mean? What's the khyab?

Yeah, good. You're born as a human, but you're a barbarian. Okay.

And you could have... You could have put the five here. You see?

Because the mere khyab calendar distributes to all of them. You see? You could have cut it there.

But it's a little more clear here. But I could have cut it a different way. Okay.

Now, I'll read this one. Oh, by the way. Yeah, okay.

Anyway, lalo means, in Buddhism, it means outside what we call a central land. And central land means traditionally defined as where there's a sangha. Okay.

Where there's a sangha. Which can mean five monks or more. I'm not sure.

I think you gotta have twelve. Anyway, go. Sanghe ma chen pe jikten ki kam su kye pa.

Kye pa. Kye pa. Yeah, because you want to indicate to your listener that it's past tense.

So when you're reading out loud, and you hit an S suffix letter, always lengthen it. Okay? So your reader knows you're talking about the past tense.

Okay? So what's that mean?

[Speaker 2]
Right.

[Speaker 1]
Right. What's chen pa? It's an ancient equivalent of shek pa.

Shek pa. No, shek pa. Dacian shek pa.

[Speaker 2]
Gata.

[Speaker 1]
Tathagata. Yeah, gata. Means to come.

So he has not made it their appearance. Have not come to this world. Okay?

So to be born into a world. Jikten ki kam can sometimes mean a world. It doesn't have to mean the come of a world.

It just means a world. And it can be a planet. But it just, you can say born in a planet where there just never came a Buddha.

A Buddha never came. And that to me would be the saddest thing. And, you know, it's a pretty close call here.

You know, like one guy shows up in two and a half thousand years, you know. So, you know, we're like visited. We're kind of on the border of not having had anybody, you know.

But we're so lucky that someone came, you know. Someone came. Okay.

Seven. And by the way, you can distribute mere kye kyang. So you are born as a human, but in a world where no Buddha has arrived.

[Speaker 2]
Gata kye pa, kye pa ta.

[Speaker 1]
Nice. He learns, you see. He processes.

What's that mean? Yeah, for example, no one believes in karma in your country. Basically.

No one really believes in karma. You know, politicians think that if no one sees them do something, then they're okay. Mere kye kyang, mok ta kye pa.

Yeah, yeah. But I would say a place. Oh, I see your point.

Yeah, I guess it would be personal. You have wrong views. I think that's correct.

I think that's a good point. All right. Number eight.

Yes, guk pa. We reached guk pa. In the story of my Lama calling me guk pa, shintu guk pa.

When he tells me meditate on emptiness, and I come up to his room and I say, I meditate, everything's black, and he says, guk pa.

[Speaker 2]
Stupid.

[Speaker 1]
So literally, guk pa means deaf and dumb. But it's just, as in English, it's a typical deprecation, bad word to use for somebody. You're guk pa.

And it is the most famous insult anywhere in Tibetan. If you want to insult somebody, you just call him guk pa. It means idiot.

You're an idiot. But it literally means deaf and dumb. What does it mean here?

[Speaker 2]
Handicapped.

[Speaker 1]
Yeah, you're handicapped. You can't. You're deaf and dumb.

You can't hear and you can't speak. Okay? So, chudu tumikom.

You don't have the opportunity to practice the Dharma. Now, he's cool because he's going to define these things. It's a beautiful presentation.

It's a really elegant presentation. See here, what's lalo mean? What's loka mean?

What's guk pa mean? And he defines them. Yeah, it's a very nice presentation.

If I have time, I go through all the presentations in the 10,000 books, and I pick out the best one. If I don't have time, I take the first one. That's what we're kind of doing on his text.

Okay. Well, today I looked at the other ones, and it helps a lot. We can't do your quotations without finding almost all dimensions of them and seeing who explained it.

Because different people explain different words. Okay. Lalo mean?

Nice. Something strange. chu kyi dra yang ni drak la ma what?

This is ma, ma, kama, pak mar len. Oh, ma, pak mar len. Good.

pa la sok pa chu thang gyal ngyel pe the ngek ho tha ngek Yeah. This is maybe an old gyalpa, but it should be gyalwe. Okay.

But I'm not going to correct it because it's a lojong text. tha ngek chen gyi lo pa pa chu pa Good. So, what's a lalo?

Because it's also not that common a word in Tibetan. So, what's a lalo? Yeah, yeah.

Lalo.

[Speaker 2]
Chu kyi.

[Speaker 1]
We had this before.

[Speaker 2]
We had this before. Yeah.

[Speaker 1]
It means you can't hear the word. You can't hear a single word of dharma. It means that.

You can't hear a single word of dharma in their whole country. Okay. A.

B. tha ngek chen gyi lo pa chu pa They have weird customs. So here, tha ngek means customs.

For example, taking their ma as a pak mar.

[Speaker 2]
Oh. As a wife?

[Speaker 1]
Yeah. Taking their mother as a wife. Okay.

So, he's defining lalo according to him. They get married to their mother.

[Speaker 2]
Sounds like a myth or something. Yeah.

[Speaker 1]
So, pak mar means bride. Pak mar means bride. And pak yu is said to come from this word.

[Speaker 2]
Be careful. Be careful in the sense of a bride and a mother in law's house.

[Speaker 1]
Yeah. Chal yu and pak yu. Like, you don't want to do a bad deed because you have shame.

You are easily shamed. Which is a good quality. So, pak mar means bride.

[Speaker 2]
Is pak yu the same as mo tsa?

[Speaker 1]
No. There's chal yu and mo tsa are a pair. Chal yu means not to do a bad deed because you are afraid how you will look to others.

And then mo tsa is not to do a bad deed because your own sense of, your own self-esteem in a room that no one else can see you. And they are covered in Stanley's text. All virtues have one or the other involved, they say, in the Abhidharma.

Okay, anyway. Babla Sopa. Chodan Gyelwa.

These customs are Chodan Gyelwa.

[Speaker 2]
They are exclusively not Dharma or separate.

[Speaker 1]
Yeah, they contradict the Dharma. They are against all spiritual practice or something like that. Sometimes I'm trying to say in Chodan Gyelwa, there is Dharma as a way of goodness or something.

Dao, dao, fei chang dao. Ming, ming, fei chang. Okay, alright.

Which I think is the meaning of dao de jing. That's my opinion. Okay, go ahead.

Sangye ma jun fei. Not jun. Chun.

Chun, ah, chun. Sangye ma chun fei. Jigpen ki kam su juk gyu.

Juk gyu, juk gyu. Sangye ki sung fei chu med pao. Yeah, chu med pao.

Yeah, this is all easy. You want to translate Ben? Yeah, he didn't teach the Dharma before.

Yeah, there's no Dharma which has been spoken by a Buddha, which we could practice. Juk gyu means, gyu can mean, the word for cause can mean, which can be blah. Sangye med pao means there was nothing to eat in the house.

Juk gyu med pao means there was nothing to practice on the planet. Okay? So, to be blank is sometimes gyu, sometimes jawa.

Jupa jawa, thing to be practiced. Or juk gyu means thing to be practiced. Same thing.

Same thing. So be aware of that usage of gyu. Okay?

There's no Dharma to be practiced on the whole planet. Okay? We have it, we don't practice it, but it'd be worse to not have it and not practice it.

Okay. We could change any time. Okay.

Go ahead. Lhak par tawe ni, juk gyu che, Whoa. che wa.

Whoa. Tsa wa. Tsa wa.

Tsa wa. Juk pao. Somebody translate.

[Speaker 2]
The very root of the Dharma has been cut, because they practice, they use wrong things.

[Speaker 1]
Yeah, the crucial thing here is the instrumental here. Yeah, by having wrong things. The problem with lok dharma, the problem with wrong view is like there's no karma, there's no enlightenment.

You cannot perfect the human mind. The problem with that is that it cuts the very root of Dharma. That's an interesting construction.

When you get to chupa, what's the most common example you can give to an audience? Yeah, dorje chupa. Vajracchedaka.

Ched means to cut, chop. So he turned it into the instrumental and made the instrumental the subject with the need. Exactly.

That's the need though, right? Yeah, that's true.

[Speaker 2]
Followed by the subject.

[Speaker 1]
The need kind of here means, what's lok pa? Or it's the thing that if you have it, you cut the...

[Speaker 2]
But in this case he's saying, what's lok pa do?

[Speaker 1]
Yeah, that's fine. And that's been his approach. You see, the first one, it was easy.

He said, what's lalo? But then later he started to weave them into sentences. And he seems to be an amazing writer.

Okay, go ahead. Nice, and this can't be here. This apostrophe cannot be here, right?

As you know. Okay. Leng de pao.

[Speaker 2]
Leng de pao.

[Speaker 1]
Good, yeah. What's a kupa? They're wombos that have degenerated.

[Speaker 2]
Nyam. Yeah, they're powers... They're faculties.

[Speaker 1]
They're faculties, I would say. That's a good word. Have degenerated.

In particular, they're yiki wombo. They're faculty of their capacity of thinking. It's nyam, degenerated.

Be careful of nyam, because it can mean the appearance of someone doing something. For example, dancing has nyams. Same spelling?

Yeah, same spelling. So be careful with it, okay? Here it means to degenerate, okay?

And in colloquial Tibetan, nyam is very common for something got worse. Tensang kaladeshu didn't nyamsha. The food has gotten worse in the monastery recently.

It's a common comment. Wombo nyam pe. Yeah, they...

[Speaker 2]
Are things that exist and things that don't exist? No. What's dharma and what's not dharma?

[Speaker 1]
Yeah, now your text. Today is going to have a children... It's fresh in my mind because I did it in the car.

And I told Jigme to drive slow. Uh... She didn't drive slow.

But we did have a stop. Chö dang chö min. Yeah, it can mean either bhava and abhava.

Existing things and non-existing things. But here it means dharma and non-dharma. Okay?

They would have no capacity to do shi between chö and chö min.

[Speaker 2]
What's that mean?

[Speaker 1]
Yeah, they can't tell. This is a good thing to do. This is dharma.

This is not dharma. They don't have that capacity. Because they are kupa.

Their wombos are nyam. Their yiky nyam wombo. Their mental faculty is not strong enough to say this is...

So you can get kupas to do anything. You know, here, just kill this guy for me. Here's a gun.

You know, and they're like, yeah, okay.

[Speaker 2]
This is in the sense of when you have dharma as opposed to like a teaching or not a teaching.

[Speaker 1]
Uh... Yeah, here it means what is spiritual thing to do and what's not a spiritual thing to do. They can't distinguish.

[Speaker 2]
Okay. So it's not really death and dharma. Or death and not able to speak.

[Speaker 1]
But, yeah, in his saying, when I say kupa here, this is what I mean. Yeah, it's not... He's emphasizing the yiky wombo.

He's emphasizing... But the reason he said yiky wombo is because normally it refers to naya wombo. Which is how he starts.

Okay. Yeah. Yeah.

Kind of what he's saying with the yiky wombo is, yeah, normally it refers to death and dharma. But what we're referring to is a person whose mental... whose intellect is not strong enough to distinguish between what's good to do and what's not good to do.

Okay. Okay, Mungpae. Cekitani and Ledaepo, they have gone beyond the...

Yeah, I would say the customs here. He seems to be using... He used tanye above when he referred to marrying your mother.

He used... Normally it means term. But above he used it as a custom.

So I think it's... Here you could say they have... They are beyond all...

conventions of the dharma. Okay. Here's depa, which we see in...

Yangan Ledaepo, the word for nirvana, gone beyond grief. We don't often see it in other contexts. But here we see it as, you know, transgressing customs.

Okay? All right. Okay.

Yeah. Yeah. Yeah, now unfortunately this text was an early...

cakpar.

[Speaker 2]
Cakpar?

[Speaker 1]
This collection of lojongs was a cakpar. What's cak?

[Speaker 2]
Collection? To be brought together?

[Speaker 1]
I should have offered some money. Cak means iron, right? L-C-A-G, okay?

And par means printing. So this was one of the early... This was perhaps the first book printed in India as refugees with metal type.

And it was very laborious. And they didn't know how to do it. And they had to connect...

They had to use multiple fonts for single letter stacks. So you had this guy putting in the S and the K and the Y and the Shabgyu, S-K-Y, you know. So it was really laborious.

It took three years to do a book. And I was there. But this book, unfortunately it's a cakpar.

And maybe TBRC has found some original. It would be nice to have a carving.

[Speaker 2]
What's it called?

[Speaker 1]
That's Moochen's Lojong Gyatsa.

[Speaker 2]
Oh, I found this.

[Speaker 1]
Yeah, it'd be interesting. I bet TBRC has found a copy. By now we might find one in Mongolia.

Mongolians love this kind of book. Their favorite book is Lekshay Tenzin, which is the Sakya Pandita's collection of sayings. Like, no one appreciates a wise man in his own village, or stuff like that.

It's a very famous collection. That's their favorite book of all time. They love this kind of text.

So you might find it there. Three minutes.

[Speaker 2]
Okay, anyway.

[Speaker 1]
What I'm saying is I'm not sure about this. And I don't have any way to check it. Okay?

Unless we find a carving. So you try to find a carving. And it won't be called this Lojong.

It'll be called Lojong Gyatsa. B-R-G-Y-A-R-T-Z-A. Okay.

Denyiki Chirna. Therefore... Now, it's cool because he's such a good writer, he gives a little moral at the end.

He wraps it up with a little comment, a universal application comment. And then he goes on to the... ten...

fortunes. Okay? He wraps up his presentation of the eight leisures with a little moral.

And then he goes on. It's very nice. Denyiki Chirna.

Therefore, to tarpa from the Mikombage, yeah, to free yourself from these eight, shinduka, extremely difficult. Okay? Because their nature is to create more bad karma.

You see? It's a cycle. So to get out of these cycles, it's almost impossible.

Shinduka. And... rikjuki, jowa, all six kinds of rebirth.

In the wheel, for example. All six kinds of rebirth. The majority of beings, in all six kinds of rebirth, are stuck in here.

They're all similar. This is probably jowa. They're all similar in being stuck inside of these eight.

It doesn't matter if you're in the human realm or you're not in the human realm. Anyone in the six realms, meaning the whole universe, except for Buddha's Amitabha, they're all stuck in... majority of all of the six beings are stuck in these eight.

Okay? And this jowa means they're all the same. All six rebirths are pretty much the same.

Because you're stuck in these eight. Okay? It doesn't matter whether born as a human or not born as a human.

In a way, it doesn't matter where you go. They have these eight problems. It's a nice...

It's a beautiful ending. What's the date? 18th?

[Speaker 2]
Okay.

[Speaker 1]
Ding! It's a good place to stop because... Yeah, we're going to go to the Ten Riches.

And it's a beautiful appendix. It's going to make a nice appendix.

[Speaker 2]
Thank you.

[Speaker 1]
Okay.

[Speaker 2]
Thanks for coming.