Гибсон Чан — Книга 2: Восхваление зависимости, занятие 10

[Speaker 1]
All right, good morning everybody, good afternoon, good evening, whatever it is for you. I see many people here ready to listen hard, listen well. We have another amazing class today with Schoensock's Tower.

Special thanks to Worldview Productions for being here and taking care of the mix nuts and all of our interpreters who make these classes available in other languages for you, languages other than English. Gibson's here, looking sharp. We're going to take over Gibson and host the class and then introduce, take it away after and do your thing.

Okay, thank you Nick. So as usual, I will prepare some homework for everyone and it's been a while but we can work out together. Let me see, okay.

Okay, so here is the first question. Why Je Tsongkhapa is so depressed when we see that the great teacher has accumulated such a great mountain of good quality and how can we cheer ourselves up? Well, I think it's because we see how far we are from that, from having all of those great qualities.

Yeah and do you have any idea how can you cheer yourself up? I think because we are so fortunate to have learned about dependence and have the teacher in our lives that we can also achieve such a great mountain of good qualities. Yes and Je Tsongkhapa mentioned about because we are approaching to the mouth of the Lord of the dead.

So every time we wake up, we can remind ourselves that maybe one day we will die and soon. So this is the way to cheer ourselves up. Okay, so here, because our wisdom is overcome by darkness and we think that even if we take refuge in you and we can train to have even one percent of your good quality.

So the way to cheer us up is we are thinking before the life has ate us up, we have to be faith in the Buddha through the correct reasoning and we are so lucky we have an authentic lineage and we have a way out. So the Tibetan matel, what is matel? It's like a chatel.

Right, not sought for, not searched. Yeah, not searched, cannot claim. Here means, yeah, even we can claim to have even your one percent good quality.

Right, right, right, nice. Yeah, so correct, you got it, correct reasoning. Yeah, correct reasoning.

Thank you. I'll be quiet, somebody else can partake. So whatever teaching the Buddha ever gave in his life, why does he always start each of his teachings with dependent origination, which means the pen?

Because he wanted that the students achieve nirvana. Cool, correct answer. Yes, because he wants his disciples to achieve the state of nirvana.

So there is not a single teaching that doesn't have the purpose of killing his students' negative emotion. So what is leicang? The answer is in here.

Like to start off. I have composed this because I haven't composed. Yeah, original style is composed, but leicang is what Oscar said, to start off at a certain point.

Yeah. Cang also means composed, right? I remember.

Yeah. All right. So how did the Buddha work hard to give birth to the understanding of the profound?

Because in the last class, we went to a session that showed that even the Buddha worked hard to get an understanding of the profound. So it's good news. We all need to study and contemplate.

So what is the answer of this one? Well, he gave away food, clothes, his car, even his family. His family, yeah.

His car in that time is the host vehicle. Yeah, correct. Sometimes he gave away his own holy body, a lot of children, wife, and they are very dear to his heart.

And he gave this for countless eons, and Yangtang Yang, and again and again. Yeah. So what is the countless eons?

Yeah. Cang is the number, right? Yeah.

And then this word, it's like a Cangye. So what is Cangye? Another point.

Cangye with the S, what is Cangye? That's a number, a certain number. Yeah, yeah, yeah.

Certain number. Cool. Yeah.

Yeah. Countless eons. So Cangye, this one will be certain number.

Yeah. All right. So what is the intent?

Work hard. Purposefully. Yeah, work hard.

Great team. Work hard. All right.

So here is my homework and the dependent work. So we should pray the recording and have Geshe-la to guide us for the rest of our text. And we will have time to discuss after the class.

So see you. Perfect. Thank you, Gibson.

Awesome homework. Thank you. Oh, let's make sure.

I'm guessing Marina is going to play the video, but I don't see her there. Oh, there she is. There's her thumbs up.

There I am. Okay. Let me see.

Hi, Emily. Hi, Geshe-la. I see you in Shanghai.

Yes. Okay. You can use my bonus there.

Okay. Here's my translation. I will just read the commentary here.

Okay. Yeah, cool. All right.

Let me check your translation. Let me give you a bigger cursor in a second. And okay.

I'm sorry. Hang on. I'm going to get this.

Okay, good. Yeah, okay. Okay.

I understand I'm going to teach you emptiness. Yeah, good. Okay.

Yeah. Okay. Derni means what?

At the very beginning. What does the root text mean? Yeah, the root text is talking to...

Here's what the root text is saying. Okay. For example, when my heart is so drawn to the teacher's own home.

What? I was confused about what this sentence means, but it's pretty clear to me now. I think it means the...

Yeah, okay. The teacher's heart. Dönpa nyi kyi thug.

Okay. Was attracted to dendra. Okay.

Attracted to the dependence. Yeah. Like a nya on a chakyu.

Like a fish is hooked on a... It's being hooked. Yeah, on a hook.

Yeah. So it's talking about how the teacher's heart was attracted to... Yeah, it was confusing for me also because you would like to think it was the Tsongkhapa.

So it's not a student. It's the Buddha himself. No, I think so.

Yeah. Yeah. Okay.

Yeah, I think you have to read it that way. Yeah, because it says dönpa nyi kyi thug. Yeah.

The teacher's own heart, right? Okay. Yeah.

And by the way, nyi, I think the root text says nyi. Nyi kyi thug, right? Yeah.

And this is a way in scripture that you can say your. Okay. Your.

Okay. Yeah. Nyi kyi.

Yeah. Sometimes in scripture, when you say nyi kyi, you're addressing someone, your heart. Okay.

And it's unusual. Okay. Yeah.

Good. Yeah. The second part is good.

Yep. Nice. Okay.

Okay. Okay. That's all.

That's my draft. Thank you. Good job.

And thank you. Thank you for doing it. All right.

Let me get over here. Can you guys see okay? Yes.

Yes. Okay. Good.

We're on the 42. 42. Say again?

We're on the 42 verse. Oh, okay. I'm ahead.

Okay. Yeah. Okay.

Oh, wait. Are you sure? I'm going to say yeah.

I'm going to look at nyi kyi. Here we go. Yeah.

42. Must be a different 42. All right.

Here we go. Okay. We can.

This always is. He always puts this in the beginning. We don't need to read that.

We're on the second part. Can you read that? Just the big letters, Gibson?

Okay. PHRAD THUB LA SNYAM NGAN PHRUNG THUB PHRUNG THUB. Yeah.

What's that mean? How pain is is arise in my heart? Yeah.

Good. Because of that. Okay.

Because of what? Because I didn't get to hear this from you directly. Yeah.

They means because of that. So yeah, I have grief in my heart. Because I and by the way, they're using honorific.

The commentator is using honorific to refer to Tsongkhapa. Okay. I worked really hard and I got online and I bought an Oxford jacket.

And it was hard. And they sent it to you without elbows and you had to patch them? Poor British professors at Oxford get to wear these coats.

It was a big deal when I was a kid, but apparently it's not anymore. You are officially Professor Geshe Dr. Michael. That was a hundred years ago.

Okay. Who's going to read, Gibson? Let me see.

Lindsey. Well, can you hear me? Yes.

Okay. Great.

[Speaker 2]
Gita Washington Tsongkhapa Bodhgyevni Phonwar Mijadoshepal Nice.

[Speaker 1]
By the way, Lindsey, the gardener lady came today. Oh, cool. Which means you are liberated.

[Speaker 2]
Yeah.

[Speaker 1]
You only have to feed the cat. Feed the cat. All right.

And she's excited. Because she thinks she can trick you into getting more. Okay.

Duni, the meaning is, kong means what, Gibson? What we just say above. Good.

Gyalwa shen. I don't have enough luck. Yeah.

This spelling of shen, usually we see shen with an E, which means to have an attraction for something. Like there's a lojong called shenpa shidro. What's that?

Freedom from the four attachments. Yeah. Freedom from the four attachments.

But this spelling with the A means weak and faint-hearted. Okay. Yeah.

So anyway, I didn't have very good gyalwa. Thinking about that, I have nyong'e. Grief.

[Speaker 2]
Yeah.

[Speaker 1]
And what's the Tibetan word for nirvana? Nyong'en le tepa. Yeah.

Going beyond grief. And grief in English mostly refers to someone died. And he's going to say, he's going to use the same metaphor here.

So it's not an exaggeration. Nyong'en gi shuk. Shuk means power, but shuk, I remember, is spontaneous, right?

Here it's going to mean the power of my grief is so strong. The power of my grief is so strong that... By the way, there's a big, big debate about a protector called shugden, right?

Yeah. Means powerful one. Okay.

Yeah. Vega. In Sanskrit, vega, which is interesting that they named a car like that.

By the way, Nick, that car blew up all the time and they took it off the market, right? Yeah, we had one in my family. Yeah, they had a gas tank in the back.

Anyway. Fair enough, Gibson? Cool example.

Yeah. Now this duke, if it doesn't have ngel, you have to be very careful. A dear one.

Beautiful. Yeah. Attractive.

Yeah. It's weird. The word for dear child is duke, and the word for suffering is dungel.

And most parents will understand that, Nick. Yidongwa. Yidongwa.

Attractive or beautiful. Yeah. And the pu.

Your son or daughter. Yeah. And by the way, yeah, I would say son or daughter or child, yeah.

The Tibetan texts are all biased towards males. And in this kind of situation, they'll always say son. And I think as we translate as mixed nuts, I think we should say child or daughter and son or something like that.

I like to put daughter first to even irritate those people. Do you guys remember an important Yidongwa about bus? Seiji's text?

Close. Bus? Bu.

About children. Oh. Not bu-bu.

I'll give you a clue. Atisha. Anyway, his instructions for achieving bodhichitta.

So is it to look upon all beings like a mother looks upon their child? It's yin de mengak dun. It's the seven step method.

I'm into it nowadays because I'm doing Seiji's introduction. Yeah, and it means love for an attractive child or something like that. It's called yu ong jampa, yu ong jampa.

Attractive love or something like that. And it always means how you look at your children. So anyway, this bu shiwa.

That's the way a child dies. Yeah, that's why we didn't say shiwa. Peaceful.

Got super sleepy. Hey, here you're supposed to go high tone. Shiwa.

And the yi of the ma. The ma is my. Yeah.

Je Tsongkapa. Always following. Yeah, it always keeps thinking about the child.

She can't think about anything else. The mind keeps going there. Similarly, du pa po Praiser.

The way to do the praiser. Where's the praiser? Yeah, Je Tsongkapa.

The commentator says, look, the praiser is dark. Mi means Je Tsongkapa. I can't tongwa my yi.

And this tongwa means I can't let go of it. Okay. Okay, I can't let go of my grief.

And when I first was studying this poem, I was struck by how personal it is. It does feel like a love poem. And it's kind of embarrassing or something.

It gets very, very mushy. And he really gushes about Lord Buddha. And then I was thinking what kind of person you have to be to have such a relationship with Lord Buddha.

Like your girlfriend or something. I don't know. Anyway, he's in love with them.

And okay. Who's going to read the next one, Gibson? And you're correcting, okay?

All right. Coralie.

[Speaker 2]
Thank you, Sun. Thank you as well.

[Speaker 1]
Bye.

[Speaker 2]
So Mmm, bar.

[Speaker 1]
That's what I heard some alcoholics say. Mmm, bar.

[Speaker 2]
Mmm, bar.

[Speaker 1]
Okay, here's the meaning. GONG means what? What I say before.

Yeah, nice. GONG GYI TSUL DE'I LANG If I think about DUN PA If I think about teacher. Yeah, the DUN of your SEMS RUNG DUNA Oh, the meaning of the highest vocabulary.

Yeah, when I think about the meaning of your amazing speech. Mmm, bar. Then I think about how that teacher.

Okay, the subject of the sentence is the teacher. Which is DUN PA at the end of the third line. And then everything before that is modifying DUN PA.

So that DUN PA. What about that DUN PA? Uh, it's matchless.

Okay. Yeah, he has good sense. Uh, sign and mark.

Yeah, I mixed it up. I mean, I changed it now to signs and marks because mark sounds smaller in English. Sign sounds bigger in English, I think.

So I changed it to signs and marks. Yeah. Uh, the bell.

What's bell? Uh, blazing. Yeah, uh, what's the Sanskrit?

Sri. Sri. Okay, good.

Long eye. Sri. Okay, uh, what's CG?

Uh, glory. Yeah, nice. Like, amazing glory.

Okay, bar. Rub the bar. Shine.

Yeah, blazes. Blazes, okay. Uh, what's a trowel?

Do you guys know? It's like a net, net tool. Yeah, when you see a painting of Lord Buddha, he got this halo with, uh, with all these light rays.

And that's called a net of, or, you know, a network of light rays. Okay, look at the trowel. And I'll give you 50 bucks if you get DONG GANG GI YOL TSUL KHOR DU or correct.

Surrounded by the, surrounded by the rays? Yeah, that's 25 bucks. DONG GANG.

Everybody's poking him under the desk.

[Speaker 2]
Is that on top of the head? The whole ring of light?

[Speaker 1]
I want this dome, you guys. Come on. It's like, um, interact, uh, sign.

Like when you take a vow. I'll give you 25. That's all I'm giving you.

No, we got like the meanings of pledge or something around it. No, that's, that's with S head letter. Not within a hole.

The arm span or something? Yeah, arm span. The distance from fingertip to fingertip.

It's this finger, by the way. So the, that distance. And by tradition, they say that the light rays come out like two meters.

I mean, big, bright light rays, you know, okay? Like the sun or something. Don't, don't, this GANG means then what?

Your hand? Wherever. Now it means a whole dome.

So when you use GANG after a measurement, it means an entire dome or a whole dome. You see what I mean? Like a whole yard or a whole meter.

Two, one whole meter. So when you use GANG, like if you talk about a cup of tea that's full, you say GANG, right? And when you say a full meter or a full mile or a full kilometer, you say GANG after that, okay?

Like whole in English. Okay, good. The teacher is also NYAM ME.

Oh, so 25 bucks, Emily, you collect from, I don't know, wherever. You can collect it from three people, you know, it's okay. NYAM ME.

Matchless. You can collect from me in Shanghai, if you want. Yeah, matchless.

DIM PA. Teacher. Yeah.

What is SANG BA YANG? You guys know? The pure voice?

Yeah. SANG YANG, yeah. Pure speech.

Yeah, it can refer to Brahmos. Anyway, it means an amazing melody of the Buddha's speech. Normally we say YAN LAG GRUB BYUD, which means 60 qualities.

We have them in DCI level 8, is it? It's 64. But here they said NGA.

Why? Yeah, and I went and got it for you, okay? It's actually in Jetson Kappa's, one of Jetson Kappa's books, okay?

And let's read this one, Gibson. You can have somebody read for you. And you got the plane, okay?

Okay. MENUBO CHUN ZONG. YAWAR JAI PA DANG.

LAM PA ZAL BA DANG MI THUB PA MED PA'I ZHES PA ZIN NO. Nice reading, good. Nice reading.

Gibson, Bernard. For example. Yeah, your speech is SABAR.

It's very deep. Very deep, yeah. And it's NYEN PO.

It's pleasing. Yeah, sweet sound. Pleasing.

JABA we never had in all of our eight years of Mixed Nuts. It means attractive. Okay?

It means attractive. It steals your heart. Heart stealing.

JABA. By the way, these have to be divided carefully because he mixes up some of them, right? This one has two parts, for example.

Number three, YID DONG BAR. Lovely. Yeah, nice.

Number four. Something you can NAM PAR RIG PA. You can think about?

Yeah, it's understandable. It makes sense. Makes sense.

Okay? And NYAN PAR DGOS PAR. NYAN PAR DGOS PAR.

DGOS? Oh, I don't know. You guys remember?

Some people say it's the root of ARHAD. Some people... It means worthy.

Worthy. And the root ARG means RIG PA. So some people say ARHAD should be translated as worthy one.

If you look at the root a different way, it means destroyer of the enemy. Okay? Okay.

So sometimes in Tibetan you'll see everybody should make prostrations to ARHADs because they are UPA. Yeah, it's a joke that you don't get in the Tibetan. All right.

Now he's going to justify each one of the five. He's going to give a reason for each one of the five. RIMBA SHINDU means respectively.

Okay? Number one. It's SABBA because it's similar to a DRUG DRA.

It's a thunder. Yeah, I guess it's a rumble. Like my stomach is right now.

Okay. Deep rumbling. Okay.

Of the dragon in the sky. Yeah, thunder. NAR NYAN PAR It's sweet to your ear.

Nice. Yeah, the R is locative. To the ear.

GA'AWAR CHE PA So GA'AWAR CHE PA makes us happy. Yeah, it makes you happy. We have to connect it back, right?

It's sweet and attractive because it appeals to your ears. It's deep because it's like thunder. It's attractive because it makes you happy.

And it's something you can understand. Because it's very clear. Very clear.

Okay, good. And it's what should I say? It's worth listening to.

It's worth listening to because your word doesn't contradict yourself. Yourself, yeah. Yeah, yeah, good, good.

Nice. Okay, so I think that will make a nice footnote. I think you should add it in the footnote.

Okay, it's Tsongkhapa's comment on Tsongkhapa. Who's going to read next, kids? Roxana.

Wow, Roxana.

[Speaker 2]
Tsongkhapa's comment on Tsongkhapa's comment on Tsongkhapa's comment on Tsongkhapa's comment on Tsongkhapa's comment on Tsongkhapa's comment on Tsongkhapa's comment on Tsongkhapa's comment on Tsongkhapa's comment on Tsongkhapa's comment on Tsongkhapa's comment on Tsongkhapa's comment on Tsongkhapa's comment on Tsongkhapa's comment on Tsongkhapa's comment on Tsongkhapa's comment on Tsongkhapa's comment on Tsongkhapa's comment on Tsongkhapa's comment on Tsongkhapa's comment on Tsongkhapa's comment on Tsongkhapa's comment on Tsongkhapa's comment on Tsongkhapa's comment on Tsongkhapa's comment on Tsongkhapa's comment on Tsongkhapa's comment on Tsongkhapa's comment on Tsongkhapa's comment on Tsongkhapa's comment on Tsongkhapa's comment on Tsongkhapa

[Speaker 1]
Nice, great pronunciation. Sumrupdini, you say. Your word.

Yeah. You're teaching, huh? When I think of the word you speak?

Yeah, when I... How the word... Nice.

Yeah, when I think of the way you talk. Okay. Okay.

In my yi. In my mind. Which is like a melon.

Like a mirror. Yeah, I see the sugnyen of you. I see the reflection of you, Able One.

Yeah, yeah, yeah. Good. Thubpay Wangpo.

King of the Able Ones. Lord of the Able Ones. Okay.

Nambar Sharwa means when your reflection shows in the mirror of my mind. Then I feel like a person who was saway rekje dumpa. You suffer in the heat.

Yeah, someone who is suffering extreme... the feeling of extreme heat. And then came the dawayo ser.

Geshe-la, why he use the rek? It's like a touch. This is...

This is an instrumental on the word rekja. Okay. Okay, it's very confusing.

Yeah, it's very confusing. So, cut the ass off. And it's rekja, which just means something you can touch.

A tangible feeling of great heat, like sunburn or something. And then he made it instrumental. He put an S.

By the way, I made a note to myself because it was so confusing. It's instrumental. And dungpa means tortured by.

Usually with heat. So, I'm tortured by a feeling of heat, we can say. Literally, it means the tangible touch of heat.

Dungpa la. Then if I can get some dawayo ser on my skin. If I can get some moonlight on my skin.

[Speaker 2]
Yeah, yeah.

[Speaker 1]
It'll be shindu silwa. Super cool me down. Yeah, and it will...

It will memba me as a verm. It will give me like a medicine. Yeah.

Pure. Yeah, so as a verm, mem means help, to help somebody. As a noun, it means medicine.

And then he wants to make the point that it means help here, so he gives the pen as a positive. He says mem doesn't mean medicine here. Mem means pen here.

Benefit, yeah. It will help me out. Okay, cool, nice.

This text is too easy for you. And like foolish Ben Kramer, reading biographies before he got hit with the real Pramana Vartika, I'm about to hit you with Changi Lekshe Nyimbo. So don't get bored, just enjoy it, because in a few weeks, you won't understand anything.

All right. I'm going to skip to the actual commentary. Who's going to read, Gibson?

Tracy. Okay.

[Speaker 2]
Thank you. Okay.

[Speaker 1]
I'm going to correct you on one thing, Tracy. And this is for everybody. Say mi khepa.

Mi khepa. Again, say mi khepa.

[Speaker 2]
Mi khepa.

[Speaker 1]
Then say mi khepa. Mi khepa. Yeah, okay, listen.

Just listen to me. Mi khepa and mi khepa. Mi khepa.

What's the difference, Dr. Kramer? It sounded like in one of those, you were adding a thought to the mi. If you say it fast, if you say it with no change in tone, it means stupid person.

Mi khepa. Okay? If you put a pause, if you say mi khepa...

A person who isn't a scholar. A smart feller. Yeah, it means a really smart person like Gibson.

So which one do you think it is here? The first one. Actually, it is the first one.

I'm sorry. Okay. That was mi khepa.

Okay, keep going, Tracy. Okay. Nice, nice.

Yeah. Okay. Okay, DER NI THUGS PA'I BSGOM PA What's that, Gibson?

The true intent of the Able One. Yeah, and I'm so buying it. I'm looking for one.

Yeah, and the GYUD TZAM for that. And the reason for that? Yeah, as we said before, is it's a MED DU SPRUNG BA SPRUNG.

It's a rising? Increasing? It's an amazing Dharma.

It's an amazing teaching. An amazing teaching. This LUGS SANG PO It's a beautiful system.

Yeah, nice. Which is called DEN DER. Which is called dependence.

Yeah, unfortunately, there are MI KHYAP PAS. They are not wise. Yeah, unwise people.

There are foolish people. Both in GYA and BOS. Both in India and Tibet.

Yeah, good. Both in India and Tibet. Who LOM PA that they are capable.

They think themselves a wise person. Yeah, they have delusion of being a... But DER NAR For example.

Yeah, and YAB SPANG SPANG means a meadow. Here. YAB SPANG means like a high mountain meadow or something.

It does not mean slate. I looked it up. YAB SPANG means a rocky mountain meadow.

ZA means what with a V? The grass. Yeah, if it doesn't have a V, what does it mean?

The roots. Yeah, good. Nice.

Perfect. And then this is obviously a foreign word of some kind. It's BEL PA BYA.

BEL PA BYA. I don't know. It sounds like it could be Sanskrit.

I don't know. BYA often is the last syllable of a plant in Sanskrit. Yeah, it's Sanskrit.

I checked yesterday. It's called BEL PA BYA. Okay, you found it.

Good, yeah. So BEL PA BYA is some kind of a plant that... What's it look like?

It's like a twinkle grass that can use it to make a rope. Yeah, and it's all twinkled up. That's the idea.

It's all twinkled up. We have a thing called tumbleweed. I saw, Kramer, I saw somebody at the Hilton pull over at great risk to everyone else and tie a tumbleweed to the top of their car.

It's probably someone from New Jersey, I guess. I guess it's better than a deer. Yeah, they're going to take it home and show it to their friends.

Yeah, so their thinking is KUN DU THUG. KUN DU THUG. Extremely mistaken.

Yeah, THUG means messed up. I was just reading a history of Atisha, and he couldn't get back to India because there was a THUG at the Nepalese border, which means local war or something. So THUG normally means civil disorder of some kind.

With the mind, it means mixed up. ZING means all tied up. It means that those guys' thinking is like tumbleweed or messed up string all tied together or something.

Confused. Super confused. So why does he put the tumbleweed on the bump?

It's the only grass that grows there? I think so, yeah. Okay.

He's trying to explain PEL PA BYA because it's so confusing. It's so rare. I've never seen it anywhere else.

Even the person who did our root text messed it up. They said PEL PA BYA. You see what I mean?

He's probably trying to be very clear that he's talking about a plant. I'm going to skip to the next commentary. Who's reading, Mr. Gibson?

Oscar. Oscar. Very nice.

Very, very nice. Thank you. When I see the thing we're talking about just happen?

Yeah, I think NANG SO here means when he sees the situation. Okay. When he sees the situation that we can appears, the LTOS PA PO, The praiser.

Yeah. I was trying to use many PEL PAS to understand your GONG PA. I put a lot of effort to understand your true meaning.

Nice. And to get to that meaning, I depended on many RGYAL GUR GYI BSKYED PAS. Depending on many Indian masters.

Yeah, and by the way, that's a typical Je Tsongkhapa thing to say. Because up until his time, there was a lot of confusion among the Tibetan scholars. So Je Tsongkhapa made a big deal that, hey, I went back to Indian scholars.

The Tibetan ones don't know what they're talking about. So the commentators added RGYAL GUR. It's kind of, I don't know, it's a little bit insulting to the Tibetans.

Just so you know. And he's implying that only the Indians are TSE MA. Correct.

Yeah, totally correct. TSE MA RGYUR PA. Okay, the only accurate commentaries I could find were RGYAL GURS.

Because I was TSE MA RGYUR DGONGS PA. I was searching for your true meaning. Yeah, I was searching for your true meaning, old teacher.

YANG DUNG, YANG DUNG. Over and over again. Yeah, you hear scripture teachers complaining in the monastery.

YANG DUNG, YANG DUNG. I told them this word, YANG DUNG, YANG DUNG. Okay.

Not me, my students did the first time. All right. Who's up next, Gibson?

Rob. Okay. DUN NYID DUG PA'I DGONGS PA SHAL WA DE SHAL WA DE TSE RANG RANG GZHAN GYIS DE BA YI SHUNG LUG Is that CHE?

Yeah, CHE. But it's sketched out because of the F. CHE MANG PO DAG LA YANG PA NA CHANG PA NA Is that a CHE?

CHE CHE. CHE CHE. That's CHE.

CHE DRO WA SO MA SO MA.

[Speaker 2]
TUM BA LA TEN NE DRO WA SO SO, SO WA PO DAG GI YI NI KUN TU DUNG ZHING MONG SO CHE BA'O Yeah, nice.

[Speaker 1]
There's a correction, another correction here, which I didn't catch up until just now. Okay, yeah. I was like, why did he repeat wrong and he didn't.

All right. THUGS PA'I BSGOM PA'I TSOR BA'I RGYUBS SUN I'm searching for your true meaning, everyone. Yeah, I JANG PA'I I learned a lot of ZHUNG LUGS a lot of texts yeah, of our DEPA and SHEN GYI DEPA from our group and other groups yeah, meaning maybe Madhyamika and the lower schools or something.

And then by the way you guys, this is not... I'm going to make a note, in fact, for later. Note, note, this is not GZHIG GZHIG Okay?

Oh yeah. Okay, and 99.9% of the time it should be GZHIG GZHIG, which means what? Why?

Yeah, why? But GZHIG can also mean later on. So here he's just saying later, much later.

GZHIG, GZHIG, GZHIG, GZHIG. Laryang, he explains it. Later on I had to go back again.

Okay, and I saw that there was many MA THUN PA MA THUN PA? MI THUN PA MI THUN PA Contradiction? Yeah, contradictions in the way that people explained it.

SO means way, right? And because of that, misspelled by our carving, because of that, I got TETZEL. I got doubt.

Yeah, in fact, another kind of TALA. TALA Similar? The halo, but this doesn't mean that.

We had it with the light rays. Right. It's like a pattern.

Yeah, here it means a real trap or a real net, okay? He's kind of making a joke, okay, Gibson? Buddha's got his own TALA around his head with light rays, and I'm stuck in this TALA of TETZEL.

I got a different kind of net, which is all my doubts about stuff, because I heard all these different stories of what was correct. Therefore, TSUL BA PO means me who's looking for your true intent. My POR YI was very DUNG.

My POR MA is very poison? Tortured. Tormented, yeah, tormented.

As I mentioned many times, DUNG normally means by heat. And I was MONG. Covered by darkness?

Yeah, I was like in the dark. I couldn't figure out anything, okay? I was having a hard time trying to understand what you meant, especially about dependent origination, when I tried to rely on other people's commentary, okay?

By the way, Tsongkhapa's expression, how frustrated he was. After he became mature in his thinking, he was very frustrated with the Tibetan commentaries. And in the last 200 years before him, okay?

All right, who's next? Gibson? Rosa.

Geshe-la, we can wind down whenever you're ready, because we do need a little bit of time for Gibson's homework. Yeah, let's do this next one. Gibson, why don't you read this next one fast, okay?

Okay. Okay, I'm going to translate it fast. O THEG PA GZHER, Gibson.

Oh, teacher? Your THEG PA is not a MED PA. Your way is matchless.

And you don't DRONG RDOG YOD PA, and you don't KUN BDEB MED PA. You don't overestimate what they have, and you don't underestimate what theirs don't have. Nice, yeah.

Yeah, you don't overestimate something and say it exists when it doesn't exist. And you don't underestimate something when you say it doesn't exist, when it really does exist, okay? Okay.

You understood the GALWAY YUM exactly. You understand how it is for all the models of concrete? Yeah, this YUM means BORO BORO MI DO.

Perfection wisdom. Yeah, okay. You understood it.

You commented on it correctly. Who is the YUM in this sentence? It's not Lord Buddha.

It's LUD RUG. It's Nagarjuna. Yeah, he's pretty simple.

Then I found Nagarjuna's books because Nick's translation was finally published. And by the way, Nagarjuna was LUNG BSTAN PA in the LANG KHAR ZHES PA'I DUG. He's crucified by the Sutra of Travel to Sun Island?

Yeah, Sri Lanka. Sri Lanka. Yeah, the journey to Lanka.

And by the way, it really does predict him. And if you know how to look, it predicts Gyaltsabje, but that's another story. You have to turn around three letters.

Okay, Ben, it's kind of out there. Anyway, your SHUNG LUG, Mr. Nagarjuna. Your text.

Yeah, your system of writing. Which includes SA WA SHES RAB, etc. The wisdom.

Yeah, it's like a KUN DA TZAL. Like a special flower, jasmine? Yeah, it's like a garden of jasmine.

TZAL means garden and KUN DA means... I put it here, the definition of it. It's a kind of jasmine.

It's a breath of fresh air. After all those wrong commentaries. Okay, we're coming down to the final racehorse end.

Gibson, can you, for next time, can you translate the commentary to 50 and the commentary to 51? Okay. Okay, cool.

And I'll see you guys in Shanghai. Thank you, Geshe. Yeah, I'm sure you're going to do this at dinner or something.

Thank you, Geshe Michael. Okay, cool. So I will share my SHUNG idea with you.

First of all, it's approach the end of the text. And this is the first time I realized that Je Tsongkhapa is actually writing the love letter to the low Buddha. Because in the verse, he's kind of missing why he didn't born at the time of the low Buddha.

He's very missing him. And he's almost crying, I think. I think when he wrote the letter, he's nobody help.

And he searched a lot of commentary, so wrong commentary. And give me the idea that we are so appreciative that we born in the time and Geshe-la have found the Asian legacy library. So he also choose the authentic and correct text in our database for us to search.

And we are being well protected. So we don't need to go through the process that Je Tsongkhapa did. Because everything we search is correct.

So I think we can do some relative meditation. Because without Je Tsongkhapa and without Geshe-la and without John Brady's help, we couldn't have the chance to hear the pain and have the correct view. And yeah.

So I don't know if anyone have your own thoughts. And the other thing is, it's a good idea to go to the Mixed Nuts program. Because as Je Tsongkhapa say, every time he heard the teaching of the dependent, or the teaching from the low buddha, it's like you are in the Indian hot weather and suddenly there's a moonlight sprayed on you.

It's like you go into the room with the air condition. And as the meantime, outside is very hot. So I would like to think in my life, I have a lot of problems.

And every time I join the Mixed Nuts program, or other organization's program, it's like pulling the icy water on me. And I can find a way to solve my problem in the correct way. Yeah.

So anyone have any idea, want to share? Anything? Okay.

Let me see. I have take some notes. I encourage everyone to check the Diamond Cutter Press.

In the commentary of the Heart Sutra, this book is being quoted a lot. I don't know why. In Choney Nama's commentary, the phrase of dependence is being quoted a lot.

And I think it shares the same concept, the dependent and the emptiness. Because at the end, at the last verse we translate, he say, at the end, Jetsun Kappa finally have some light in front of him, because he find Ayya Nagarjuna's text, the wisdom and the perfection of wisdom, like the Diamond Cutter Sutra and Heart Sutra. And that give him a reference to know what's the true meaning of the noble.

And yeah, I think everyone, we can start to rejoice. And maybe one day we can learn how to use the database, like the gopher. And if you know how to use the gopher, if you know how to have the access to all those correct texts, you'll be amazed.

And you will let the Jetsun Kappa finally find the Jasmine Garden, and you'll be super joy and super happy. Okay, so, wow, we still have 12 minutes. Anyone have any thoughts?

Anyone want to share your own idea about what you learned in this class or anything? Gibson. Yeah, who's talking?

Word. Tell us, I'm interested in knowing, you said that your exposure to Mixed Nuts has helped you understand ways to help your life, right? Change your life.

Tell me a story. Give me an example. I'm just curious.

Yeah, I don't think I have accumulated a lot of seed in this lifetime. I just been pooped by the birth. And all of a sudden, a lot of people start to help me.

For example, Emily, especially. The story I shared last time, I've been rejected by the ACN, and that is the first time I've been told by Emily that I can join the Mixed Nut class. And I want to thank to that time myself didn't quit because I didn't know anything in that time, especially my English is not very good.

So I just pretend to be forced myself to sit in the Sedona in the scriptorium and listen all the teaching from Geshe-la and the other Mixed Nuts. And I just pray to myself and say, one day I wish I have enough seed and enough understanding to reinforce my understanding and ability to share and also translate the concept in the text. And in that time, I will start to share what I know and help Asian Legacy Library to do the fundraising.

So this is all I need. I know because every time at the end of the class, Geshe-la always remind everyone, this is not the end of the term because this is the right time for you to accumulate a seed. And the best seed you can accumulate is to share what you know and to support Asian Legacy Library.

So this is two things I've done to share what I know and to support Asian Legacy Library. And I feel I have some emotion problem because I used to live with my parent and grandparent and I saw my grandparent fighting a lot and sometimes do some complain. But as soon as I immerse myself in this learning, I realized that I didn't angry for a long period of time and I start to be much more happier than as usual and start to willing to share.

Before I reject to share even the material and my knowledge because I'm so envy for those people who's higher than me. Yeah, so this is what I learned. And at the beginning of the term, I feel myself I'm the last one.

And how to say it? I need to put all the effort to learn because I know I don't have the ability like the other Mixina has. But I start to adjust my mentality because I know the strength of the life is not in this life.

Maybe I see someone is younger than me and understand more than me. Probably they already put a lot of effort in thousand lifetime. And maybe I just working now is maybe 100 lifetime.

So I will see in this way and try to see as a long-term learning. And hope one day I could achieve the goal that the world have and achieve the goal that Geshe-la have. So this is what I'm working on.

Just put myself in this group and in the Mixina. And thank you for asking. I have other question.

So wait, Irovor has a question to let Irovor ask first. Yeah, okay. Hello, Gibson.

I have this question very long time ago. And it's about dependence, dependent origination. And if this happen, this other thing happen, no?

This is the one way of talk about this. But when we are talking about this thing in the Six Flavor of Emptiness, in the Madhyamika Prasangika school, should we have something not existent for his own side, no? And this other thing is not.

Could you talk about the definition of dependent origination? But in the Six Flavor of Emptiness, like this is none of these two things are coming from his own side. Oh, listen, I need my master to help me.

Can you help me with this question? Like, I don't know. I thought about it a lot.

I think Irovor asked me this question like four years ago or something. It's difficult. I think I gave him a short answer.

I don't know. Well, I mean, the most basic answer. I mean, I don't know if Kramer's here.

He'd debate me, I'm sure. But the most basic answer is, yeah, okay. So things are coming from seeds, right?

That's what dependent origination means. Things come from little seeds opening in your mind, okay? Yeah, the origin of things depends upon the seed that opens in your mind.

At the time you see the thing, okay? That's dependent origination as I understand it in Prasangika Marimika, which is the school that Jason Kappa, Arunagarjuna, Lord Buddha, and Geshe Michael adhere to, okay? And me on good days.

Then, which means, all emptiness means in that case is that there's nothing but those seeds. There's nothing out there except those seeds, okay? So when we, or what comes from those seeds, what's being projected via those seeds.

So yeah, and that's why Arunagarjuna says things don't cause things, because except for those seeds, nothing else is happening. And that's another way to say emptiness. What happens when you take all those seeds away, that's what you see when you have direct perception of emptiness, that there is nothing out there at all.

If you take those seeds away. And that's it. I mean, that's the sixth flavor.

Did you want all six? That's hard. No, but I didn't understand.

I think you explained very well, but I need to, you know. Yeah. Yeah, cook it, cook it.

I have another question since we only have two minutes. This question bothers me a lot. How to divide the Mahayana and Hinayana?

And I know somebody already answered last time. It's the view of emptiness, or whether you have bodhicitta or not. Because I saw, yeah, I saw Geshe-la, the texts have already divided the viewpoint of sutra and viewpoint of the detail list.

Their viewpoint is the Hinayana. And the Middle Way's viewpoint of emptiness is Mahayana. So do you know the answer for it?

Honestly, it's both. Both. Do you want to go deeper?

Yeah. My understanding, well, because in that famous book, Entering the Middle Way by Master Chandrakirti, it says something like bodhisattvas want to know a million reasonings for emptiness. Hmm.

They want to figure out infinite ways to prove emptiness. So basically, I think, because you can say the definition of Hinayana as opposed to Mahayana, just the words. Maha means big.

Hina means less. And is that possible that you have the Middle Way emptiness without having the bodhicitta? Right.

I'm kind of getting there. Two more sentences and we'll answer that question. Yes, so you can say, literally, it's about how many beings you want to free.

Hinayana means you want to free one being. Mahayana means you want to free a lot of beings. And so I'm against calling it a lower path, per se.

It just means, literally, less people. It just means less capacity, which isn't pejorative. It's actual, right?

Like my truck carries less weight than yours. That's not a judgment. That's true.

In essence, an example. Okay, so usually we say that is the answer, right? And then in some books, like in Gangpara Upseva by Jason Kappa, when he comments on Chandrakirti, he talks about that, how bodhisattvas want to know a million ways to prove emptiness.

Right? And so, though sometimes it seems like when they talk about being a bodhisattva or being on a higher path, it's not dependent on how many beings you want to free, but your understanding of emptiness. Right?

Hence your question. I think it all comes down to Dundampe Jangsam. Right?

Ultimate bodhicitta. Ultimate bodhicitta. What's ultimate bodhicitta, Gibson?

No, that's emptiness. Seeing emptiness directly. Yeah.

Yeah, it's seeing emptiness directly. So I think on some level, in some way, seeing emptiness directly and bodhicitta basically become the same thing, or are the same thing. So if you do want to free all beings, there's no other way except to see emptiness directly.

And for that, you have to have the highest way. So there's no arhats. There's arhats.

Because if you see emptiness, it means you get a bodhicitta. If you see emptiness, you have ultimate bodhicitta, which will eventually lead to kunzo bodhicitta. Or you can have kunzo bodhicitta, which will eventually lead to ultimate bodhicitta.

Either way, you'll eventually become a buddha, and all paths are one. That's my answer. Sorry, we steal the time.

Okay. Thank you, everyone. Thank you.

Welcome. Hello, Gibson. Hi, Juan.

Are you excited to stay? Yes, I'm back in the United States. Just made it like a day ago.

Do you bring some sakura back to the States? No, not really. It's very funny because I was excited to be here.

And you know the winter already gone? No. It's snowing like big time in Flagstaff.

A lot of snow still here. Hey. Thank you so much for this discussion.

I think it's very interesting. And I wanted to share, there is a very cool movie about Xuanzang's story. It's an Asian production.

And as you may remember, Xuanzang, one of the reasons he's famous is because he won debates, many debates in Nalanda University in those days. So I really recommend you watching the movie because that's the debate where he wins. It's exactly that.

Somebody asked, what's the difference between Hinayana and Mahayana? The opponent goes to this part of basically bodhichitta. But then he goes deeper into explaining the different points of view on emptiness.

It's very, very cool. So for all of you that are interested, maybe this movie comes exciting about this topic. And thank you both very much, Ward and Gibson for sharing this.

Don't worry about stealing time because I always steal time for Ward. So it's a good time to pay back. And then let's go to review a few of the upcoming things that are happening.

But first, we want you to keep inviting you to sign up for the Good Night Reading Club. Geshe-la keeps making fun of me because I was shortening and then I ended up calling it the Night Club. But it's the Good Night Club, the Good Night Reading Club.

And this project helped us to keep supporting this beautiful, beautiful ancient wisdom, the translation and the spread of these wonderful ideas. As you say, Gibson, they have the power, if we have the right seats, of course, to improve our life a lot. And not only our lives, but many, many more people.

So this is a wonderful project to support. It's great to get the new books. It's great to give ourselves time to read at night.

And we support this idea. So please, if you haven't signed up, please really consider supporting this idea. It's planting the seed for future preservation of this wonderful wisdom.

And also, we want to do a little advertisement for Diamond Cutter Press. What they are doing, they released a new app lately. They have a compilation of all the books that have been released by the Mixed Notes and some others as well, personally by Geshe-la Michael.

So if you are ever curious or want to get some of these books, this is a great way to do it. Go to the DCP library. They have like the most complete, I don't know, compilation of books.

You can download them online. You can also order, but check it out. It's a great, great access to all this wisdom.

So Mixed Notes translate them, and then Diamond Cutter Press makes them available for us to just get them. Yeah. On next thing, we are very close to have a big event happening at Diamond Mountain, and we want to talk to our friend Tim Lowenhaupt, which is here with us today.

He's going to talk about some new upcoming ideas. And are you there, Tim? Hey, how's it going?

Can you hear me? We can hear you. Cool.

All right.

[Speaker 2]
How are you?

[Speaker 1]
I'm great. How are you? Good.

I was wondering, oh, nice. Nice cup. Where did you get it?

I don't know. I'm really good at advertising. Amazing.

So how's your jet lag and what do you have in mind now? What are you planning, plotting? Well, my jet lag's fine.

There's a scientific system that can get you over in 48 hours, and I slept great last night. I'll send you all a link another time. I'll let you know how it actually goes.

But what I'm really more interested in talking about is the upcoming event starting next Friday at Diamond Mountain. OK, let's talk about that. We hear wonderful things.

When we were in Kyoto, we had a beautiful chance to hear Geshe Michael talking a little bit about it. I think it's going to be very exciting. I want to encourage people to be part of it.

But let us know, what do you have in mind? So what's really cool, Juan, about this program is, first of all, it's sold out at Diamond Mountain. So sorry, forget it.

You can't come to Diamond Mountain. No more space. However, we have an online version that we've just, we can say in English, souped up.

We just supercharged it. And what we're going to be doing is, along with Geshe Michael's teachings, we're going to be offering a teaching on the Djorje, which is the meditation song. And this is an open sadhana practice.

And we're going to be teaching how to do it and getting you prepared to do long retreat. So during this event, we're going to be giving you all the tools to go into retreat and then how to do a sadhana practice. So the Djorje is a sadhana practice.

All the things that you need, including a mantra recitation, are going to be in it too. So if you're interested in that type of practice, we're going to start that next Friday at Diamond Mountain. And we're also going to be doing all the things that you need to do to go into retreat, like making retreat boundary markers and special cake offerings to protect the retreat.

And all of those things we'll be learning. So even though you can't come to Diamond Mountain because we're full, we'll be offering all of this online. And we hope to see you there because it's going to be an amazing, amazing time.

What's amazing is that Diamond Mountain is selling out so quickly. We were sold out two months ago. So if you join this event and you really want to come to Diamond Mountain, please let us know for October because that's starting to sell out as well.

So we're very, very excited about it. And we have amazing teachers presenting all of this material for you as well. That's wonderful, Tim.

Thank you very much. And by the way, as you say, this time Diamond Mountain is sold out and October is beginning to get ready. And another event that is beginning to get ready is the classes you're going to be teaching on June that we want to encourage people also to sign up for.

Oh, yes. Yes, yes, yes. Tell us, what are you planning for June?

So we have an amazing course coming up. It's called Protecting Your Seeds. It's the second course in the series.

And we had amazing time, you and me, in Kyoto. Maybe you'll get to come back if your seeds allow you to. Juan got to teach a couple of those classes.

He got to teach. He was supposed to teach meditation, but I think he went off track and taught some other stuff as well. And the students loved it.

They were engaged the entire time. So we have a space for 100 people now. And we have about 30 people signed up so far.

So space is limited. We hope to see you there in June. It's a five-day event.

And it's absolutely gorgeous that time of year. It's just the beginning of summer. Wonderful weather.

We're going to be doing some extra activities as well in Kyoto to put our practice into practice. It's not just going to be sitting in the class, but we're also going to go out and find these principles in the classes out in Kyoto. Like, how could we live them right away?

Yeah, and it's a really, really amazing experience. I had like a very deep impact in my mind, let's say, just to be there in Kyoto. I don't know what it is exactly, but it's wonderful.

And actually, I'm going to be sharing time to time more materials to maybe share or try to connect the audience with this wonderful place. Geshe Michael really likes it also. And he's going to be going for the next few years.

That's the plan often. So we want to share with you a little video to just as a present for the audience. Maybe you find it fun.

And it's just fun. Tim is there to check it out. Can you help us sharing the video, Gina?

So here we are in our quest for a laundry place. We're entering like a street market. Very cool.

You can see the street is just there. Here we can see. So music is very common in public common spaces, even in the subway.

It's just interesting. Can you hear? Oh, OK.

So finally, we found the place. Apparently, it's upstairs. It's in a like a kind of hostel cafe.

So let's check it out. We walk a long time from the hotel to find a place to do laundry. But it's worth it, you know.

So here we are. We found the place. Very cool.

It's like a hostel, coffee shop, working space. To do laundry is about 400 yen. And check this laundry shop.

Japanese style. Top technology. And automatic detergent is added.

So here we are. We got this to completion. Success.

Do you know the importance of having clean clothes for our daily missions? We will keep posting you with more useful tips in Kyoto. Hey, what's up, Tim?

Hey, Juan. I'm here just editing the video that I told you about when I went to do laundry yesterday. It took me like two hours.

Can you do laundry upstairs? What? Can you do laundry upstairs?

Upstairs here? Yeah. No, I went like two miles away.

Three miles away. Why? I didn't know there was laundry here.

I told you to talk to the front desk. What kind of adventure did you have? I spent like two hours in this trip.

I just didn't know it was here in the hotel. Oh, Juan. Well, anyways, it was a fun trip.

I'm gonna share it with people anyways.

[Speaker 2]
I think it's cool.

[Speaker 1]
But yeah, I didn't ask. And I just assumed. Sometimes you have to ask.

They have coin machines right upstairs. Sometimes you just have to ask. Just gotta ask.

You live, you learn. Many adventures in Kyoto. So here we are in Kyoto.

Today is a sunny day. And we are just outside of one of the very cool coffee shops. This one is called, guess, the Blue Bottle.

It's a very traditional building. Very, very cool. And here you can get some goodies.

And in the second section, you can order your drinks. Very awesome building and place. The Blue Bottle coffee shop is an amazing place.

It's very near by the Kokoka Center. That is the venue where many of the classes, conferences or activities have been happening. Time to time you can find some of the brilliant students coming here for some good beer juice action.

Like maybe eating a churro or something of the like. Doing business, contemplation, homework, something cool. So finally, I found a very, very cool interesting spot.

Basically, it is a coffee shop where people can come and hang out with cats while either reading or just hanging out with friends or drinking coffee. I have heard about these places on TV back in Mexico, back in the day. But it was very, very cool.

Very, very interesting to see it in person. They do exist. So if you come to Kyoto sometimes, maybe you can visit a place like this.

There you go. So if you go to Kyoto, now you know how to do laundry and you can find this coffee shop with cats in case you want to do. It was fun.

It was just fun. Thank you, Tim, for all your hospitality, friendship. I had a great time.

I hope people come and they keep having great time. So sending best regards. Do you want to add some last few words, Tim?

Yeah, Juan, it was wonderful to have you there. And I love seeing the world through your eyes. It's really beautiful and fun.

So thank you for sharing and keep doing it. Thank you so much. So next, we go to Ward.

But not without reminding you, sign up online if you can. The classes are going to be amazing for this upcoming Diamond Mountain event. See you then later.

I learned this in Asia. We go with Ward Smith. Thank you, Juan.