Гибсон Чан — Книга 2: Восхваление зависимости, занятие 1

[Speaker 3]
The second one is about being able to be in the front row of students in future lives.

[Speaker 1]
Yeah. Yeah. He said, my holy teacher looks on Java, whether you stay in which pure paradise, paradise of happiness or paradise of bliss, may I bow into the front row of his close student.

[Speaker 2]
Yeah.

[Speaker 1]
Yeah. I think this is beautiful because the first Choney Nama quotes and dedicate his whole karma to let every being be a teacher and the second one, he hope that himself in the future can be the close student of the Je Tsongkhapa, Lhasa on Java.

[Speaker 2]
Gibson, there might be a typo, a front row in the typo. Oh, thank you.

[Speaker 1]
Front row. ROW. ROW.

[Speaker 2]
ROW. Oh.

[Speaker 1]
Yeah. Good. That's it.

Yay. Thank you. You were probably in the second.

Okay. I can take it.

[Speaker 3]
Okay.

[Speaker 1]
So this is quote from the Thousand Angels of the Heaven Bliss. Yeah. Yeah.

The second one.

[Speaker 2]
Okay.

[Speaker 1]
Okay. So at the end, Choney Nama give us an advice of how to put his text into your daily practice through the recitation. He says do it slowly.

Because this text need to be the meditation practice.

[Speaker 2]
He says do it slowly and bring up like each image in your mind and, you know, think about it. Yeah.

[Speaker 1]
And he also warned us not to attach to our melody. Why?

[Speaker 2]
To our what? To our melody. To how well we sing it.

Because we're just going to do it slow. And the way we sing it.

[Speaker 1]
It would just become rote. It would distract.

[Speaker 2]
Yeah. Okay. So Rob Hegarty is correct.

[Speaker 1]
When you recite the Long Ring, you should recite slow and loud. Then you can bring each subject up to your mind. And it's not just empty word.

And when you recite it, don't do it with the attachment to the melody of the recitation. Nice. Good.

Good.

[Speaker 2]
Okay. Tibetan vocabulary.

[Speaker 1]
Ooh. Nice. Was that the same as a kakom?

Yeah. Yeah. An addendum.

Yeah. Get something into. Yeah.

That's good. That's good. Okay.

How about chedu? For the sake of? For the purpose of?

Yes. Yay.

[Speaker 2]
And how about mikor?

[Speaker 1]
Visualize?

[Speaker 2]
Visualization step? Yes. Serious of.

Visualization.

[Speaker 1]
Good. Nice. Nice vocabulary.

[Speaker 2]
Thank you.

[Speaker 1]
Nice job.

[Speaker 2]
And yeah. I guess I didn't.

[Speaker 1]
Yeah. You didn't expect class today. I'm sorry.

So I'll give you double for next time. That's okay. But thank you for going today.

I know you weren't ready. And somebody else had to cancel a meeting. Okay.

Here we go. Oh, sorry. Wrong commentary.

I got to go back. Let's try again. Here we go.

This isn't. All right. Let me get Nick and Amli fit up here.

I think we're here. Let me get this big cursor. Okay, good.

Please start here. You read the rest of these verses, Gibson, and then we'll pick on somebody else. Okay, drul di kang gi jik kun salway che, rak sung takpay gyong dro shuk gi trang.

Yeah, this is the second half of a verse. We only got halfway through a verse. And the whole image was of the friend of the night-blooming lotuses, which means the moon, and it was a full moon because it included all the meanings of the scripture.

Like all of the phases of the moon was complete. And the purpose of this moon was to make beautiful, zepa, the slalom of the Buddha's teaching. What's slalom?

It means the sky, the road of the deities, the road of the worldly gods or whatever. Okay, so he's hoping that the moon of his commentary should pass through the sky, the nighttime sky, of the Buddha's teachings and make it even more beautiful. This word zepa is often used to mean more beautiful, because it's already beautiful, okay?

And it's like the Abhisamalankara. It's a necklace for a beautiful lady. She's already beautiful.

So the Buddha's speech is already beautiful. Then we're just adding a necklace. Here we're adding the moon to the beauty, okay?

I hope this moonlight sows the mumba. Yeah, I hope it will light up the darkness of the obstacles. And calm here means, you can say the realms of these beings, okay?

It can also mean the parts of these people's being, but I would say realms, okay? And then how is the moon gonna cross the sky in order to light up the darkness in all the realms, right? How is the moon gonna cross the sky?

How does the sun cross the sky according to ancient Buddhist mythology? Charityers? Yeah, it's pulled by horses across the sky.

There's like four magical horses, and they drag the sun across the sky. So he says, this jang is the jang in jang e, like pull it out. I hope this can be pulled by the power, shuk.

Gyokdro means fast goer, and it's a poeticism for horse. It's ancient Sanskrit poeticism for horse, okay? So I hope this moon, of my clarification, is pulled through the sky, nighttime sky, by my hlak sam nam dak.

By my personal responsibility. Yeah, yeah. So my explanation of Je Tsongkapa's text is being pulled through the sky of the Buddhist teachings just to make them more beautiful.

They're already beautiful. And it's being motivated or carried by the four horses of my personal responsibility. Yay!

Okay, you got to read this one, Gibson, then you can pick on somebody else. Go slow and go clear.

[Speaker 2]
Okay, di bep ok chok le chun lang ga gyi gye le du chik dun nyer denpa yi.

[Speaker 1]
chi me yi gyi rewa yong dzok te, den de sok gyi nyer chok gyuwa shok. Good. What's bepa mean?

Do you know, you guys? Make effort. Effort.

Yeah. By, by my making effort at this, what's this? Hwaksong writing this book.

Yeah, writing this book. By my making effort in writing this book, I hope everyone can go to the om mey tsul. Lake of milk.

Lake of milk. Yeah, the ocean of milk. And get the du tsi.

[Speaker 2]
Get the nectar out of it.

[Speaker 1]
Yeah, get the nectar out of it, which is perfect goodness of pure white, which is born from that ocean of milk. Okay, I hope everybody's able to go get that nectar. Dun nyer, dun nyer den.

What does dun nyer den mean? Aspire, seek. Dun nyer den would be those with aspiration or those who seek.

Yeah, those who aspire. I hope their rewas are dzokpa. Yeah, I hope all their hopes are fulfilled.

What are they hoping for? Chi me. They don't need to die again.

Yeah, they're hoping for deathlessness. They're hoping for deathlessness. And den gyi dewa, den gyi dewa.

[Speaker 2]
Dewa is happiness.

[Speaker 1]
Yeah, and den means permanent or ultimate. Permanent. Ultimate happiness.

Nyer dzor means, like in Sanskrit, rakshita. Like protection? That's what it means.

Yeah, what's it mean, you guys? Skowa.

[Speaker 2]
Nurturer?

[Speaker 1]
Yeah, may it nurture. May this book be like the cream of deathlessness. And it's talking about little kids, right?

When you feed them milk, they will grow stronger. So I'm hoping that this milk of my commentary, which is actually the very essence of milk, which is deathless nectar milk, I hope it will fulfill the hopes of all living beings for deathlessness and become nutrition for their hopes to reach permanent happiness. Yay!

Okay. I think you better read this, Gibson, because... Because...

Wow. Because... Yay.

Okay, here we go. Uh... kyi chok tu gyur le shu chi pa te gyewar du dro wei che...

I'm sorry, this should be bardu. Okay, chi du bardu. chi bardu dro wei che yi gyewang guwakpo ni to Nice.

I love this colophon because it is short and to the point. This is the chan chub lang gi rimpay du dun. This is the abbreviation, the brief presentation to the step on the path to the enlightenment.

Yeah. By the way, chan chub lang gi rimpay du dun is the alternate name of the gur, of the spiritual song of Tsongkhapa's life. So sometimes they call it the brief, brief steps of Buddhahood.

Sometimes this song of my spiritual life, je rimpa che gur bum. So the common name is je rimpa che gur bum, the song of Tsongkhapa's spiritual life. The official name is the short, short lam rim.

And by the way, there's a short, short lam rim. There's the three principal teachings, right? Yeah.

Three principal paths. And then there's the three principles of the path. He wrote three short books, and people are always confusing them.

So this one is called the short, short lam rim. I just wrote a drel to it. I just wrote a commentary to it.

And it was a tsing drel more than a dun drel. This is a word by word commentary. Yeah, good.

It's more an explanation of the wording than a long explanation of the meaning. DOR DU GSAL BA means just a brief clarification, which is the name of Choney Lama's commentary, right? This Choney Lama's commentary, why did I write it in the middle of the fourth line?

KUL BA I was KUL BA What's that mean, you guys? I was urged to. He was asked.

Yeah, somebody asked me, okay? Somebody begged me to write this, okay? Who was that?

Lok Sang Sandrup, okay? That's the guy who asked him to write it, okay? And KUL means insisted.

You gotta write this. You gotta write this. He was probably trying to do three other projects, and this guy's like, Oh, I need this commentary.

Okay. And that Lok Sang Sandrup was a kachupa. A ten-booker?

Yeah, a ten-booker. And nowadays the Geshe's study five great books. In those days you had to master ten great books.

So they're called the ten-book master, kachupa. Again, wouldn't that be with a B though? You are absolutely right.

You're not often right, but Yeah. Boy, that's a real misspelling now. All right.

Kachupa. And he's from a place called Kowloon. And I checked it in several scans, and I cannot find it.

It's like Rimrock or something. Okay, so he's from Kowloon. And by the way, that guy who asked me to write the book, he has a lot of depa.

A lot of faith. And he also has namche. Analytical thinking.

Yeah, yeah. And he sungjao those two. He convalesced too.

Yeah, so he's praising the guy who asked him to write the book. This guy is a true combination of great faith and great intelligence. Ngor means in response to.

Ngor means in response to his urgent request. This has been... Next line, B-R-I-S.

[Speaker 2]
Written.

[Speaker 1]
Written. Written. By a shakye gelong.

[Speaker 2]
A full monk named shakye.

[Speaker 1]
Yeah, it means a monk of Lord Buddha. Yeah, Lord Buddha. Of this Buddha.

And my name is... I have the name, mingchen, of shedrup. That's half of his name, by the way.

My name is Roach. My name is Chang. He's just giving half his name.

My name is Shedrup. By the way, it's a beautiful name because it means... Explained and proved.

I teach and I practice. Not like Geshe-la, teach but no practice. Like that, Shedrup.

Mingchen. By the way, I wrote it very gyopo. Quickly.

Quick? Quickly, because I was chaldu. I'm busy.

I just wrote it out in a rush. I was in a rush. By the way, Choney Lama wrote something like a hundred books in his last ten years or something.

He went crazy. He quit his job as the abbot of Choney Monastery. He locked his door and he wrote like a hundred commentaries.

So, gyok lai su chikpay. By the way, later we koa this book onto par. We carved this book onto...

Onto wood blocks. Par means wood blocks. We carved it onto wood blocks.

At that time, the person who wrote the manuscript out on strips of paper for the wood carver... Somebody has to write it in beautiful letters on a piece of paper, and then the wood carver just follows the outline on the paper. They glue the paper to the wood block and the carver carves out the letters.

Somebody has to do a beautiful writing of it. The person who did the writing for the carving was the kuluwato. Same guy.

Was the urger. Yeah, was the guy who asked me to do the book in the first place. So, he's a real student.

He didn't just ask for it, he helped to finish it. Yay! Those are the best kind, who helped pay for it also.

All right. We're getting excited. I hope, Nick, you got our big cake, and I hope Amelie is going to go...

I had to bribe her with the cake to do that.

[Speaker 3]
Oh, so he wants you to take. Okay.

[Speaker 1]
Okay, last line, Gibson. Okay. Okay.

By this labor, right? And we don't know, it could be the carving, it could be the printing, it could be the finishing the book. By all of this, I'll probably translate it that way.

By all of this, may the tenpa of the gyalwas, we had that in Tim's text one billion times. May the teaching of the Buddha return. Yeah, that precious teaching.

May it darwa to all the chogs. May it spread over to every corner of the world. Yay!

Yay! And then may it ge. May it increase in growth.

And yun ring du ne. And stay for a long, long time. Long, long time, like Gibson's first book.

Okay, then ge yo swasti. Yay. Mangalam.

They just say at the end, they say, Mangalam. Good karma.

[Speaker 2]
Mangalam.

[Speaker 1]
Okay, we all have to give Gibson a hand for his first book.

[Speaker 2]
Thank you, Geshe-pa.

[Speaker 1]
Yay. By the way, not to die in the middle of a book is an incredibly rare thing. Nice work, Gibson.

We're all lucky. Yeah. Good job.

And you know the best way to celebrate your first book, Hot Pots, is to start your second book without any rest at all.

[Speaker 3]
First help others do their books.

[Speaker 1]
Well, he's already doing that. Okay. So this is Gibson's next book.

You don't have to use this title. I was just using it for myself. Tsongkhapa, as we mentioned, he wrote a very famous Praise of the Buddha.

[Speaker 3]
Geshe-pa, we don't see it yet. I'm sorry.

[Speaker 1]
Oh, I'm sorry. I got to stop here and go backwards. Hang on.

Where did you go? Come on, you got to be here. Oh, there we go.

Okay, see it?

[Speaker 2]
Yes.

[Speaker 1]
Tsongkhapa wrote a book called Praise of Dependence, which is really a praise of Lord Buddha for teaching dependence, and it's not so much dependence as emptiness. It's really what we call a stotra, which is S-T-O-T-R-A. That's a classical category in the Tengyur, for example.

These are formal love poems to a high being. It's called stotra, praises. Tsongkhapa wrote a Praise of Lord Buddha, thanking him for teaching.

It sounds a lot like somebody writing to his girlfriend in high school. He's in love with the Buddha. It's very beautiful.

It starts with what we call an ornamental Sanskrit title. This is where a Tibetan tries to add a Sanskrit title to their book, and it's almost always completely wrong. I didn't even work on it.

Maybe Word would have fun doing it with Gibson. There'll be a few correct pieces, and then you'll have to fix the rest. I usually just ignore it, because they did not know Sanskrit very well.

Here's the first line. Gibson, good luck! DEN DRAG LTOS PA'I PHYI GDUN NUS DRO BA SHAB DUN DAG BA'I PHYIN RJE SKYAR BA ZHUGS SO Nice.

Okay. What's DEN DRAG LTOS PA?

[Speaker 2]
The Praise of Dependence.

[Speaker 1]
Which really means...

[Speaker 2]
The love poem, but really explains the emptiness.

[Speaker 1]
We can say Praising Lord Buddha Because He Taught Emptiness. The title is unclear, actually. Everybody calls it Praise of Dependence, but Tsongkhapa is not praising dependence.

He's praising Lord Buddha because he taught dependence. Always remember that when you talk about your book. ZHIG DUN NYON MU A little bit.

This DRO BA is a joke. Because... what's the word for commentary?

ZHAO PA You can relate this to DRO BA. Living Being? Yeah, because it can mean to liberate.

It's like the dual in DOL MA, which means Tara. And in the ancient times, when you wrote a commentary to a book, you were liberating its meaning from the letters. It's a very beautiful idea.

So the idea of writing a commentary, liberation, and freeing the meaning from the physical words, it's all related. You're going to have to give that taste when you choose the title in English. He's liberating the meaning, and he's untying the meaning.

That's also another meaning of DOL. And he's writing a commentary. Three different thoughts.

But when you say DRO, it's emphasizing that DOL PA means to untie or to liberate the meaning. And here's the short name. SAB DON LTA BA'I DRAN BYAS DRAN means to pull, like DRANG NAS, to pull the meaning out.

By the way, I think Gibson, after this book, we should do DRANG NAS LEC ZHING NYID MO. Did I say that before? It's short, and it's important, and we have to do it someday.

So anyway, DRAN BYAS means pull out, right? And DRAN means to pull out or to lead. And DRAN BYAS is an ancient poeticism for that thing which leads you as you walk through the world.

Guy? Your eyes. DRAN BYAS, leader.

Leader is a poeticism for your eyeballs, for your eyes. That's why I was playing around with the word orbs. Orb means a ball.

And I'm not saying you have to use it, but you have to choose something which can mean eyeballs, but it shouldn't be obvious. Okay? Okay.

He says leader, guider, but it's an old word for eyeballs. Okay? I'm going to give you, my commentary is going to give you eyeballs, DA LTA BA DA ZAG DANG.

[Speaker 2]
To the view of the profound.

[Speaker 1]
Yeah, I'm going to give you eyeballs so you can see the deeper meaning in this text. Okay? So his commentary is called Eyeballs for the Deeper Meaning.

Okay? And I'm going to... I love the name.

Exactly. Exactly. Yeah.

And he's trying to make it sound a little bit more poetic. Good luck, you know, finding a poetic word for eyeballs. I don't know.

Like ice cream balls or something. I don't know. Please read.

This is Sanskrit. Namokuru Vajra Sarasati Yeah, lots of mistakes here. Namo means eye.

[Speaker 2]
Bow down.

[Speaker 1]
Yeah, the O comes from AS.

[Speaker 2]
Namaste.

[Speaker 1]
So how do you say good morning in Hindi? Namaste. I bow down to you.

Okay? De means you, right? Namaste.

Namaste. Okay? I bow down to my guru.

Teacher. Now, W in Tibetan is a V in Sanskrit because Tibetans don't have a V. So, this is the word vaag, which is...

if you take it out of composition, it's vaag. Vaag. Anybody know what vaag means?

Vaag comes from that. Yeah, vaag means... Say or said.

Speech. And then voice comes from that. Vox comes from that.

Okay? Okay? So, vaag.

Vaag means the spoken word. Speech. Okay?

Ishvara means what? Lord and lord? It just means the lord or the god.

[Speaker 3]
He gives you all you wish.

[Speaker 1]
Yeah. So, this vaag Ishvara, and by the way, he spelled it correctly, which is unusual, because Ishvara starts with a long I. He says, the lord of all spoken word.

The lord of the speech. And that refers to sa-ra-sva-ti. And by the way, this should be sa-ra-sva-ti, right?

As far as... sa... sa-ra-sva-ti.

Sa-ra-sva-ti. Sa-ra-sva-ti. Which one, Woon?

Sa-ra-sva-ti, right? Yeah, there's no... The second is sa-ra-sva-ti, right?

Yeah, sa-ra-sva-ti. Not sa-ra-sva-ti. This was misspelled, sorry.

Okay? So, he's bowing down to sa-ra-sva-ti, who is the traditional god of poetry and song. And she's always pictured with a guitar.

Right? And she's the goddess of poetry. And this thing is mainly poetry, okay?

All right. Pick on somebody, Gibson. There's a lady next to you you can pick on.

All right. I mean, it's up to you. It's up to you.

[Speaker 2]
ten-yong dokpe karu dak shek gi kye ne rokpe sokpe dokpe wak jokpe wak kye ne jay ne nang jak ne nang dok ka wa ri la ra jung jung-yong kun duk duk chep chep kya seng kye seng kye go go chok sok chok sok Good, nice.

[Speaker 1]
By the way Flavia, we had a great dinner last night from your food, okay? It's too healthy. But it tasted great.

Maybe I could get used to it. Denjung Gibson? Dependence.

Yeah, you can say den-de-oh, or you can say den-jung. Either one. Dilpa?

To praise? Yeah, what's ngaro? The roar?

The roar of a lion. Yeah, the roar of a lion. Yeah, and here is the instrumental.

Amelie, stop groaning. That's not off-topic. Ngaro.

The lion's roar of the praise of dependence. Jock. It jocks...

Scare. It scares all the wakis. The fox.

Little foxes, yeah. Who are always droppa kye ngen. Kye ngen means...

It means... Terrible sound. Terrible voice.

Droppa means they're always making this sound. What's the terrible sound they make? Tak che gyi ta.

Too ta. Either things exist forever, or they don't exist at all. If they don't come from their own side, then they don't exist at all.

Since they do come from their own side, I believe they must last forever. Jetso Kappa roared his poem, and he scared all the little... Fox.

Foxes, who were ngen ngen ngen ngen ngen. Their positions were the two extremes. Then this is a famous criticism of somebody.

They'll say, God, everything you're saying is like wah. The truth is like a lion's roar. Wah.

Kramer, why do you say wah kye? Why didn't you just say wah? By the way, this is the only common Tibetan word that starts with a W.

The meter? Exactly. We needed two Bs.

Wah kye is a legal word for fox, but extremely rare. He said those fox guys, those fox beings. Zay implies...

High, polite. Jetso Kappa is the roar roar. He made the roar.

Nang tong... What's that mean? I'm sorry, this whole thing is bowing down to...

Well... Yeah. Yeah, I guess it...

I don't know. Okay, nang tong means appearance and emptiness, right? What's the nang in nang tong?

Nang ni? The thing appear from its own side? The da che?

Nang tong means... It's a pair. It's always a pair.

Nangwa and tongwa. So nangwa here means dependent origination. The appearance of things in the universe, and their emptiness.

So this is a fancy way of saying dependence and emptiness. Nangwa means everything that appears to us, which is coming from our seeds. And then tongwa, the fact that they are not not coming from our seeds.

So nang tong is always deceptive reality and ultimate reality. It's a code word for deceptive reality and ultimate reality, okay? Karwe rila...

means in the snow mountain or on the snow mountain, okay? Rang chok kun means all Buddhist people, okay? Everybody on our side, okay?

Likes to doodze. Like to bow down. Gather.

I'm not sure. Doesn't that come together, Geshe-la? It should be, I think so.

I think so. You want to look it up in the Tzig and see if it's a poeticism? Sure.

Okay. Shakya Senge, to the Senge of the Shakyas.

[Speaker 2]
To the lion of the Shakyas.

[Speaker 1]
I bow down with my goal.

[Speaker 2]
I bow down with my head.

[Speaker 1]
Yeah, I touch my head to your feet, okay? Words gonna help us with this doodze. I hope so.

I hope so in this kalpa. All right. Who's going to read, Geshe-la?

[Speaker 2]
Aisham.

[Speaker 3]
Me? Thank you.

[Speaker 1]
gyur tse.

[Speaker 3]
dun kye gyok ndro trangpay tsa ser chen lok sang nin che gang chen gun du sharp Nice.

[Speaker 1]
All right, here we go. What's the nyingma nga? The five degenerations?

Yeah, the five degenerations. Did you get anywhere with doodze there? Yeah, it's not as a poeticism.

It only means to gather. The tse appears to just be a verbalizer again. Okay.

I got to think about that one. Chair, yeah, the five degenerations. What's doa?

Very rare word. Spread about. They are spreading in current times.

What are some of the five degenerations? Lifespans are getting shorter. There's more fighting.

Morality. People's morality is getting worse. Stuff like that.

We'll have a footnote, I'm sure. Oh, here they are. Yeah, this is Tsongkhapa.

His version of the five degenerations. Let's read it later. The five degenerations are being compared here to a muck.

Yeah, I'm not... No, I think this one word is darkness. Yeah, this muck is darkness.

Or mukrum. I think it's misspelled. No, it's spelled right, Geshe-la.

It is darkness. Okay, good. I also thought army, Gibson, but army is D-M-A-G.

Okay, so this is darkness. The darkness of the five degenerations is kakpa. Kakpa.

Gokpa. Stopping. Yeah, it's stopping any chance.

Gokpa means any chance for people to see sabden. The deeper meaning. The deeper meaning.

Here in the chung chok. The brightest eye. And this is a direction.

Isn't that the northern direction? Yeah, in the north. It means here in Tibet, okay?

Here in Tibet, the five degenerations is a darkness, and it's blocking us from seeing emptiness. The deeper meaning, okay? It's blocking all of us here.

We need the tsa ser chen. This means tsa we u ser chen. The heart light.

Yeah, the heart light rays, which means a poeticism for the... Sun. Sun.

Yeah, yeah. We need the gyok dros to dren the sun across the sky. We need a horse to pull us.

Yeah, yeah, okay. Gyok dros means those quick ones, right? Fast goers.

Changpa means they have to pull the sun across the sky, okay? Who are the gyok dros? Sem kye.

[Speaker 2]
The bodhichitta.

[Speaker 1]
Yeah, the fast horses of bodhichitta should drag the teachings across the sky, okay? And warm up and light up the darkness of the five degenerations here in the north, okay? Who is the sun?

Lo sang. The pure heart. Yeah, tsong khapa.

Nying je means day maker, which means the sun, okay? Now I'll give 50 bucks if anybody knows gun. All day.

Nope. Oh, noon? Nah, stop.

Winter. Somebody else. Winter?

Who said winter? Oscar?

[Speaker 2]
Yes, me.

[Speaker 1]
Okay, 50 bucks. You collected from Ellie, okay? But isn't there no G on winter again?

It's not nga. Yeah, give it up. No, I'm just kidding.

I think it is winter. Yeah. It could mean the evening, right, or the darkness of the night.

[Speaker 3]
Yeah, midnight, that's what I thought.

[Speaker 1]
It could mean that. It could mean that. We could search for gung du shar without the D in the database, Oren.

Okay, I'll look. If you're right, I'll give you 50 bucks, and Oscar can keep the 50 bucks, because he agrees with Geshe-la. Oscar can keep it either way, I don't care.

Oscar agrees with Geshe-la's mistake as guru yoga. All right. Here in the land of snows, okay?

One minute. Winter in the land of snows feels more interesting to me. Okay.

Here's a quick list of the four. We only have one minute, Gibson, so we're going to do the five degenerations here. SEMS CAN, KYA BA, NYON MONGS, LTA BA, and TSE.

Okay. SEMS CANs are degenerated. Beings, right?

KYA BA means their karmic bank accounts are degenerated. NYON MONGS means...

[Speaker 2]
Mental friction.

[Speaker 1]
Yeah.

[Speaker 2]
Negative emotion.

[Speaker 1]
Their LTA BA is degenerate.

[Speaker 2]
Their worldview.

[Speaker 1]
Yeah, and their TSE time, TSE RIG. Lifespan.

[Speaker 2]
Their lifetime.

[Speaker 1]
Lifespan is all short. All right, good job, and congratulations again, Dr. Gibson Chang, for finishing your first book. The celebration usually is to give you the next book to work on without any rest at all.

So, that sounds good. Is it 29? Yeah, thank you.

Wait, one verse for next time, and these two paragraphs, okay? Okay. All right.

Thank you, and thank you, you did a good job on the last one. Try to finish up the translation, and then we'll clean it up. I would really like it if Gibson and maybe somebody else could do a set of short books, small books, like a separate set of short books, and people could collect them and carry them around.

I'm excited about that. So, this is your second one. Yeah, yeah, yeah.

The Chang'e Lekshen Yim was also quite short, relatively. So, these are all books that could be paperback, pocketbooks, we call pocketbooks. And usually pocketbooks get read more than those big heavy books like Ben and Sugeng's book.

We finished Sugeng's book yesterday. It's over 500 pages. No one's going to buy it.

All right. Thank you, Gibson. Congratulations.

Uncle Nick, in the comments. Just thank you, Geshe Michael. Gibson, congratulations.

That's amazing. You're awesome. Thanks for joining our team.

We're happy to have you. And that's it. I mean, let's see, we got yoga coming up.

Who's looking at this video? I thought Amalie was already doing head yoga. She's ready for me to be done.

What's going on, Amalie? Let's see. We have yoga with Leia Krager now coming up, and then we have yoga with Emma from Albuquerque, who works at Ben's studio at 3 this afternoon.

It's this, then. Okay, honey. Say bye-bye, Geshe Michael.

Bye. Bye, Amalie. Bye, everybody.

So stick around for yoga, and I look forward to seeing you guys later today. See you guys. Thank you.

Thank you, Geshe Michael. Congratulations again, Gibson.

[Speaker 3]
Yay. Thank you, Gary.

[Speaker 1]
Yay, yay, yay.

[Speaker 3]
Bye, Amalie. Amalie.

[Speaker 1]
I'm looking to hear Gal say, aw.

[Speaker 2]
All right, you want to go play? All right. See you guys later.

Bye-bye.