Гибсон Чан — Книга 1: Песнь моей духовной жизни (шаги пути), занятие 13

[Speaker 1]
Where is Gibson? Hey Nick, so let me share my, let me share my quiz. Uh-oh.

Sorry. Uh-oh, homework. Give me a minute, sorry.

Hey Stanley, Seattle's supposed to be the best coffee in America, okay?

[Speaker 2]
Yeah, the first stop I started here, right? Yeah, yeah.

[Speaker 1]
But Starbucks is not good. A real disciple would bring a bag for his teacher. Okay.

[Speaker 2]
Now I'm pressured.

[Speaker 1]
Okay, Gibson. But not at Starbucks, just to be clear. Thank you, yeah.

So, okay. There are two causes to get the kind of body and mind which has all those A qualities, such as long life, beautiful compaction, and authority. So what are these two causes?

Protect life. Yeah, protect life, correct. Making offerings to your altar.

Yeah, make what offering? Make a mamey. What's mamey?

Mamey?

[Speaker 2]
Yeah, mamey.

[Speaker 1]
Okay, so here, it means altering or stupa, yeah. Okay. By the way, the light of the lamp is supposed to give you the wisdom part, you see what I mean?

The mind part. Cool. Your mind becomes like a light, yeah.

Cool. And the second one is, in general, we are full of mental friction and bad deed, which we are committed to all the three doors. And we are polluted by the power of two kinds of bad deed.

And please give the name and the example of each bad deed. Wow, that's hard. Each of the two kinds, you say?

Or each of the ten? Yeah.

[Speaker 2]
I see a lot of arrows there.

[Speaker 1]
Yeah. Like natural bad deeds. Yeah, natural bad deed.

Yeah, correct. Oh, nice. So it's like a killing, committing a sexual misconduct, and lying, and so on.

So do you remember the Tibetan of natural bad deed? Rangshinki thikpa? Rangshinki, yes.

The second part is karma. Karma towa, okay. Yeah, karma towa.

Rangshinki karma towa. So which is the second one?

[Speaker 2]
So what is the second kind of...

[Speaker 1]
Those bad deeds that were... Those bad deeds that came about due to some situation. Like the Buddha just said so because people acted stupid or did something.

[Speaker 2]
Like drinking alcohol?

[Speaker 1]
Yeah, yeah, yeah. Cool. So bad deeds which were prohibited by low Buddha.

So what is the Tibetan of this bad deed? I can give you the second part. That's good.

[Speaker 2]
You're so generous.

[Speaker 1]
That's so good. I don't know.

[Speaker 2]
Chepay karma towa.

[Speaker 1]
Yes, chepay karma towa. All right, cool. Which, by the way, is instrumental.

It means to give an order or to give a command. It doesn't mean together with like it usually does.

[Speaker 2]
Yeah.

[Speaker 1]
To give a command. Okay. Okay, the third.

Chodin Nama here gives us two reasons why we need to practice the full power. Even we do our best to follow the rules of the cause and effect. So please give me these two reasons Chodin Nama gave and the name of each four powers.

Um. I can give you the Tibetan. Pame.

Pame is the first one. You haven't been able to stop doing bad deeds? No.

I guess it's mindfulness or carelessness. Oh, yeah, yeah, yeah, yeah. Amen, amen, amen.

Yeah. Okay. Yeah, and the second is you have been attacked by a lot of mental fiction.

That's true. So. So Nick, could you give me the first of the power?

Uh, sure. The they call the power of refuge. Uh, or remembering emptiness.

Yeah. So what is the Tibetan? Uh, it's, uh, funny.

I should know this. Uh. Isn't it?

Isn't it Tengi Topa? Like, yeah, that's what it is. Yep.

Yes, power. Tengi Topa. Okay.

No, just think. Okay. So top is like a floor, right?

Like a ground. Foundation. Yeah.

Tennis foundation. Yeah. All right.

So what if, what is the second one?

[Speaker 2]
Sun Jin Pei To.

[Speaker 1]
Yeah, Sun Jin Pei To. So what is the Sun Jin Pei To?

[Speaker 2]
You rip it out from the roots.

[Speaker 1]
Yeah. Rip it out. And also means the destruction.

[Speaker 2]
All right.

[Speaker 1]
Yeah. And the third one.

[Speaker 2]
Larn Duk Pei Tok.

[Speaker 1]
Larn Duk Pei Tok. Okay. Cool.

Does lar means again? Come, uh, come over again? Lar means back, as in turn back.

Oh, back. Okay, turn back. Okay.

So, yeah. So, does anyone know the English?

[Speaker 2]
Uh, you don't do it again.

[Speaker 1]
Yeah, don't do it again. The power of restraint. Yeah.

Yeah, restraining. Okay, the final one. Cool.

So it is the force of the restraining. Come on, applying the antidote. Yeah, cool.

All right. So Tibetan. So what is it?

D Gyun Tu. Occurring in a flow? Yeah.

No. The flow of time? I don't know.

Yeah, in the regular basis? Yeah, on a regular basis. Yeah, on a regular.

On a regular basis.

[Speaker 2]
Okay.

[Speaker 1]
So what is it? The D U, the T U should be D U, I think. No, the last T U, yeah.

Yeah, okay. I think so, yeah. All right.

So what is the power? Careful. Solid?

Uh, solid, yeah. Yeah. Solid by the bad smell.

Yeah. Okay, the last one, Xia Dong. Confess and promise?

Confess and restrain. All right, open heart and confessing. Mistake and restrain ourself in the future.

Yay, that's very, that's well written. Yeah, and I got my translation not here. All right.

So, okay. Can I share to, let me see, give me a 10 second. Okay.

Okay, Geshe-la, you go on and I will share later. Sorry.

[Speaker 2]
Oh my goodness, look at that.

[Speaker 1]
Wow. She's asking for coffee already.

[Speaker 2]
It's coming. No problem.

[Speaker 1]
Okay. I'll go on, Gibson, but if you, when you're ready, let me know. I'll turn back to you.

All right. No rush. Where are we?

Okay, here we are. Yeah. So, we reached the second part, which is the path which is shared by people with medium capacity.

And we're talking about how to practice it. And first we're supposed to think about, du kun nyi kyi nyi me sam guppay gyip sun. Why do we have to think about the problems of, du kun, what's du kun, Gibson?

Truth of suffering and truth of source of suffering. Yeah, the first two of the four are your truths, when they're in that order. And sam sun means how to actually do it.

The first, we're going to explain why you should think about the first two higher truths. And then we're going to talk about how you do that. How do you think about it?

And how to, how to, what do you call that? Yeah. Why you should think about the first two truths is expressed in this verse.

So, let's start here. And I was, I was just looking at Xiaoping wanted to, Xiaoping wanted to check you.

[Speaker 2]
Okay, I'm here.

[Speaker 1]
Are you in the coffee shop or you're at home? Or you're at the hotel or something? I'm at the hotel.

[Speaker 2]
At home.

[Speaker 1]
Oh, I hope he brings you a better coffee.

[Speaker 2]
She's free from coffee, basically.

[Speaker 1]
Oh, your friend can take it.

[Speaker 2]
Yeah, I'll give it to you.

[Speaker 1]
Go ahead, Gibson. supe dupe dupe goway nye mik sampa lama bet na mi dungyel le tan du mepar tarpa dungyel kyi lo chi ta wa mi kye shing Nice, good reading. Very good reading.

dupe tarwar du And this, this is legal. You don't have to say tarpar. You can say tarwar du.

What's it mean? Aspire to get a liberation from samsara. Yeah, if you want to get out of samsara, tokma tokma at the beginning.

Yeah, the first thing you have to do is you have to think sampa about the nye mix of duk and kun. You have to think about the problem of the truth of suffering and truth of source of suffering. Yeah, good.

I'll give you a question. Why don't we just have to think about suffering? Why do we have to think about the source of suffering, especially if it's fun?

Especially if it's fun. Yeah, because the second truth, the source of suffering could be that you go to a party and take some drugs and have a good time. Why is that suffering?

Because it is solid by the mental friction. Because it's going to bring you suffering. You see what I mean?

So, that's why we're studying two different Arya truths here. First of all, obvious suffering. dungyel denpa.

Obvious suffering. But then kunjun denpa is more tricky because, I don't know, it's fun to overeat. But then it kills you.

So, we got to separate these two truths out because the second of the four truths can seem like fun or happiness, and then it causes you suffering later. Right? Some good day.

You have to think about it. Then he talks about the dungyel of ngen dzong sum. What's that mean?

So, the suffering of those three realms. Three lower realms. And then he talks about what?

Surprise! He's talking about suffering of higher three realms. Yeah, which are called the realms of happiness.

Okay. The suffering of the realms of happiness. Oh my gosh.

Okay. We're going to talk about the chi suffering and the che dak suffering. So, we are going to talk about the general suffering and the particular suffering.

The detail. General suffering is you have to go to a doctor. Particular suffering is they give you something that kills you.

Alright. Alright. And then, we're going to have to talk about kye ga na chi.

Okay. Birth, aging, and sick, and death. Good.

So, dungyel denpa. Dungyel denpa dupa means these are included into the truth of suffering. The first truth, right?

You've got to think about these khorwa nyi miks. You've got to think about the problem of the samsara. Yeah.

And why is grandpa's correction very cool here? Mla bena? Because if you don't correct then he will mean if you make effort to think about.

Yeah. And it's supposed to say if you don't make effort. Somebody left out the opposite word which makes it very irritating for your grandpa.

Okay. If you don't have dungyel le tarpa dupa So, if you don't desire, if you don't want to get liberated from this suffering, you won't tarpa denpa. You won't get aspiration to liberation.

Aspire to liberation. Yeah. Chi tawa shin mi kye.

I have a friend, you know, they're like, oh my gosh, Gisla, my hairdresser's dying of cancer this week. My best friend just died of cancer. My sister's really, really sick.

My mother is dying. People got... My friend who's already sick got COVID on top of the sickness.

And then they're like, what's going on? And you're like, well, that's the way it's always been. There's a war going on.

Yeah, that's sansara. What did you expect? Okay.

All right. Please keep going and let's see. Uta, you up?

Okay. Thank you. Okay.

Far away? Yeah. Yay, good correction.

Go get it. Go get it. Thank you.

Thank you. Good. If you don't...

Paragraph translation. Can I share my screen? Yeah, I'm going to give up my screen.

Hang on if I can figure out how to do it. Thank you. Okay, go for it.

All right. Yeah. Okay.

Let's look at... You must understand... ...

... ... ...

... ... ...

... ... ...

... Then you don't understand the root. Yeah.

The only suggestion I have and it's a small suggestion, is Ben. Who is Ben? Who's Ben, Craig?

The target? Yeah, target. It means that circle, and the circle, and the circle.

When you shoot arrows at the... Ben means the target. You can call Dr. Kramer, you can call him Target from now on. Or you can call him Walmart, or whatever. Ben means target, yeah. Okay, that's all.

The rest is good. Thank you. Okay.

Let's look at the next paragraph, you got it? By the way, what's the target being compared to here? The truth of suffering and the truth of source of suffering?

[Speaker 2]
Yeah, mainly the source.

[Speaker 1]
Mainly the source, yeah. You can't cut sansara if you don't know where the target is. You are not shooting your arrows at cancer.

You are shooting your arrows at the mental seeds that cause cancer. That's all. It doesn't do any good to shoot your arrows at cancer.

You have to shoot your arrows at the mental seeds which cause the cancer. The source of suffering. Not mainly the suffering.

If you don't think about the source, if you don't think that refusing to help sick people is why you got cancer, then you'll always have cancer. You will never stop it. Alright, you want to go to your next paragraph?

Yeah, my next paragraph here? Yeah. Yeah.

Yeah. Yeah, I like jukrim. Secondly, we have to think about...

This whole section is called how to think about suffering. Or how to think about the first two truths. Then it says you have to think about how much cancer sucks.

How bad is cancer? Then you have to think about how did it happen? How did it start?

First you have to get tired of seeing people die from cancer. Then you have to start thinking about what's the jukrim? How did we get into this problem?

This is the opposite of lamrim, right? Yeah. Why?

Lamrim is you are on the way to enlightenment. And the jukrim is you are on the way to the suffering. The samsara.

Yeah, lamrim means what are the step by step to get out of samsara. Jukrim means what was the step by step that you got into samsara. If we don't think about how we got the cancer, we can't cure the cancer.

You got any more? Okay, good. Let's go back to my screen.

We finished this one. And I want to discuss something here in the root text, okay? Gibson, there's three Tibetan words called denpa.

Can you tell me what they are? Denpa. Denpa is B-S-T-E-N, it's like rely on.

Good. It's B-R-T-A-N, it's make something friend in your mind. Solid, yeah.

And then there's denpa, which means the teachings, B-S-T-A-N. So you got B-R-T-A-N, you got B-S-T-A-N, and you got B-S-T-E-N. You got three different words.

Is the pronunciation the same or not? Totally the same. Totally the same.

Great answer. Perfect answer. So, whoever put the root text in here, they used B-R-T-A-N, which means firm.

And in his commentary, this is Choney Lama by the way, in the commentary he used a different one. In the root text he put firm. In his commentary he said rely on.

That's the first problem. So I went and found Tsongkapa's version of Tsongkapa's root text, which we have in the database. And if you look at this catalog number, maybe Ben or Nick is going to tell you why it's such a strange catalog.

Usually you don't have... The technical number is this. It's supposed to be just five numbers, right?

Yeah.

[Speaker 2]
Is this part of a larger work?

[Speaker 1]
Yeah, this is his Tsongkapa, explain Ben.

[Speaker 2]
It's a collection of shorter works as opposed to minor works.

[Speaker 1]
Yeah. Oh, you want to say more about that?

[Speaker 2]
Well, Lamsa Namsum, for example, is in Tsongkapa's shorter works, so you'll sometimes see people call them minor works, but they're not necessarily minor. Sometimes they're very important works, they're just smaller, and we're grouped together in collections.

[Speaker 1]
Yeah, so very commonly scholars will say this is found in Tsongkapa's minor works. Minor means not very important, but some of his most important writings are his short works, because he was a great teacher. So sometimes those tiny one-page, two-page things are classics.

They're great, important books. So we call it... And then normally they will carve them all in one volume.

They'll all be carved together. In Tohoku University, Stanley, where's that?

[Speaker 2]
In Kyoto.

[Speaker 1]
Yeah, no, Tohoku is in Tohoku.

[Speaker 2]
Oh, sorry, sorry.

[Speaker 1]
Near Kyoto. I believe the Chinese characters are northeast. Yeah, yeah.

So anyway, it's up in the upper part of Japan, but there's a collection there, and they grouped together all his shorter books with one catalogue number. And there's many, many of them. So we broke them out.

We broke it out. When we did the database, we split them up. It was a lot of work, but we split up all those books.

One of those books is this Lam Rim that we're studying right now. Okay. Gibson, I'm going to ask you a question.

Okay. Which ten would you put? And tell me why.

What's this kyoshe? Explain the first part here. Explain the sila ngenjung kyoshe.

What's that mean? So you have to get the renunciation and tiredness of this life.

[Speaker 2]
Yeah, sometimes.

[Speaker 1]
You got to get tired. So should I depend on that attitude, or should I make that attitude stronger and stronger? You should make that attitude stronger in your mind.

And I shouldn't depend on it, right? Yes. They're both good.

They're both good. Yeah, Grandpa put it. Both.

Yeah, they're both okay. They're both okay. It makes sense to say you should make your renunciation strong.

But it also makes sense to say you should regularly depend on your renunciation. Okay, over and over. So I went to the root text by Tsongkhapa.

And it says... Here it is here. Kyoshe.

You should get your tiredness of samsara. You feel so tired of samsara. It should be denpa.

What does Tsongkhapa say? Your attitude to get tired of the samsara should be stronger. Good.

It should be strong. He prefers that one. And since he wrote the book, I guess we'll let him decide.

So anyway, here's a big footnote for you. Please read in... Sugeng!

You're up. Yes, sir. Yeah, okay.

Good. Now, you are so lucky that you got Sugeng helping you on this paragraph. Because there's something hidden here, Sugeng.

Yeah. Yeah, good. Okay.

Okay, so Gibson, please read and Sugeng, help him when he gets to the secret here. Okay. ko way ne su ge ga na chi What's that part mean?

Birth, aging, sick, and death. Yeah, where? Where?

In the samsara. Yeah, in the place called samsara. That's the name.

Okay, in the place we call samsara. Okay, and... Okay, you take over, Sugeng.

Sugeng's going to give you a commentary here. Okay, and the sorrow. Yeah.

And the sweeping yelling. Yeah, crying out.

[Speaker 2]
Crying out.

[Speaker 1]
What's dunpa here mean? This means to cry out. Okay, to cry.

Yeah, so Sugeng's going to give you a little commentary now. Sugeng. Yes, sir.

Give him a commentary on these last two pieces. Nyangen and Mengang Dunpa. Yeah, so I would say that after the birth, the old age, the death, the sickness and the death, all these four, after that will be followed by the screaming and the sorrow and the screaming.

Yeah. And all these are due to the imidewa, so the non-virtuous...

[Speaker 2]
Wait, wait, wait.

[Speaker 1]
That's not what I want from you. I want you to explain why is there a debate in your book about those last two things? The sorrow and the crying out in pain.

Why is there a debate in your book about it? Yeah, people were arguing that all these should be part of another link, which is number 13 in the Wheel of Life, and the argument is that no. On the other hand, we say that no, those should not be part of the link.

The reason is because there are good people. There are good people who don't have to go through this sorrow and the screaming. Okay.

Yeah, Gibson, when the Buddha taught the Wheel of Life, after he taught aging and death, he mentioned sorrow and crying out in pain. He mentioned it, but nobody made a link out of it. They didn't make link number 13, and some people say they should have.

So that's all. These first two, sorrow and crying out in pain, there was a strong argument that there should be 13 links to the Wheel of Life, and that they should be the 13th link. All right, keep going.

What's yi mi dewa? Pleasure and unpleasure in your mind. Yeah, mental unhappiness.

Yeah, mental unhappiness. What's sorrow and unpleasure? Hot and cold.

Yeah, like to live in Arizona or... okay. And there's a special suffering called tabtsa.

Fighting each other with your hands. Yeah, conflict in the world. Conflict in the world.

Tabtsa means people fighting, countries fighting with each other. Tabtsa gyi duk ngel nam. When you tong those things, when you see this thing happen, you should get ngepar jungwa.

What's the short form? Ngenjung. Yeah, ngenjung.

What? Renunciation from the samsara. Yeah, you should get tired of it.

Oh my, I'm tired. I'm tired of my friends getting cancer. I'm tired of seeing my friends caught up in war.

I'm tired of all this stuff. I'm not sure that renunciation passes the waiter test. Right, Xiaoping?

If you ask for renunciation in a restaurant around here, you might end up with lemonade or something. I'm not sure. Maybe you can think of a better word.

Anyway, gyel she means what? Tired. Yeah, tired.

Gyelwa means... In English we say disheartened. I just feel down.

Gyel she means I feel down. I think about all the fighting. I think about people starving.

I think about cancer. Gyel she means I just feel sad. It's really sad.

Gyel she means I'm tired of this. Gyelwa means I'm fed up. It kind of implies I want to do something about it.

Gyel she means tired and disappointed and ready to do something about it. Talk about tenpa. Rely on fierce?

Yeah, fierce feelings. I'm so tired. I'm so tired of this.

We got to do something about this. Then tell me about this verb tenpa. Tenpa here is rely on.

It's a different form. Yeah, good. B-S-T-A-N.

Yeah, this one means rely on. If I had used B-R-T-A-N, would it make sense? Here, this sentence.

No. It would. It would.

Make your... Yeah, be strong. Let your disappointment be strong.

Let your disappointment in life be strong. Now... Should that be bolded though?

Since it's not in the root verse? Well, it's his substitute for B-R-T-A-N, you see? Right.

Yeah, and by the way, when you're dealing with a lama like Choney Lama, he might have done it on purpose. And so you got to give him some... You got to understand that Choney Lama, he may be winking at you right now.

It's like, can you find this mistake? And do you realize it's not a mistake? That's kind of cool.

That's definitely worth a footnote. Okay. What's chen gyur?

What tense? Past, present, or future? Future.

Yeah, future tense. What's the present tense? BSHAD PA B-S-H-A-D Okay, so chen gyur.

The gyur makes it future tense. Why does he say, going to be explained? Choney Lama will explain in the next paragraph?

Yeah, good. He's going to talk about the source of suffering in the next paragraph. Now, hey, in this paragraph, I just talk about suffering.

But in the next paragraph, which I will explain shortly, pretty soon I'm going to explain to you guys the gyur. Okay. By the way, I'll give $100 if anybody can tell me why this shepa is so important.

You should understand? Like you need to understand it? You didn't answer me yet.

It's important because you have to understand it, just like we were talking about the change, like the suffering of change. Is it because it steps on the path? So he's like, you got to understand this to get to the next one?

Nah, I got to explain it to you guys. When Lord Buddha taught the Four Arya Truths the first time, he said each one ties to a different verb. Each one ties to a different verb.

I hope you don't ask me what the four are. I'm really for the second one. What's the four?

The first one is shepa. Let's figure it out. But classically, when Lord Buddha...

By the way, this was his first teaching to his tiger cubs. He didn't just give the Four Arya Truths. He gave a verb connected to each truth.

He said, this truth, you're supposed to do this. This truth, you're supposed to do this. This truth, you're supposed to do this.

Let's look it up. I'm not in the right mode yet. Do you think Joney Lama is going to give them all as we go through them?

I don't know, but it's worth a footnote because he does give this one. Let's go here, I guess. No, I'm going to go here.

There we go. There's the search program. I'll get rid of this.

I'll get rid of this. We're going to say dempa shepar jang. Good?

This truth you should know. That's the verb for that truth. We'll look through the sumbu, which is down here.

Let's go take a shot. I'm going to skip to the next one. I'm sorry.

Let me try a different way. How about pangwar jang, pangwar jang. Let's try that.

How about dongpa? Stop being cooperative. That's not it.

That's not it. Let's try a different one. How about pangwar jang, pangwar jang.

We'll do a boolean. Oh, there you go. Yeah, here it is.

dongpa mun du ja kunjung is to be pang. lam is to be gong. dungyel is to be she.

kunjung is to be pang. Did I repeat that? dungyel is she.

kunjung is pang. You should understand. The relationship you should have to the truth of suffering is that you should realize it's happening.

What should your relationship to the source of suffering be? Give it up. Give it up.

What should your relationship be to the truth of cessation? mun du ja Manifest it. And what should be your relationship to the path?

Meditate upon it. Practice. gongpa ja Here.

Practice it. Okay, cool. lam gongpa ja This is a very, very famous...

the relationship we should have to the Four Arya Truths. Maybe I'll cut that out. Who is that?

Kedrup Jimba Dogye. Uh-oh. He's a textbook writer from a different college.

Okay. And, you know, I think he's from Rwanda. So we'll throw this in here, okay, for a footnote later.

Okay? gongpa... dungyal...

Anyway, you'll figure it out. Okay, let's keep going. I'm going to skip straight to the commentary.

Okay. And who's going to check? Gibson, you want to self-appoint a checker?

Yeah. Keshav, we can't see the text. Oh, I'm sorry.

I've got to get you back to here. Okay, okay, okay, okay. Stop sharing that.

Share here. And let's go to here. Okay.

Let's get rid of this. Okay. Please read.

And who's going to check you? Maybe Oscar wants to read. Whoa, yay.

Nice. Hola. Hola.

korwar chingwa chinche ganggi chingpa shepa chepa tekal cheo Nice. There's some incredible mistakes here. That's why I lose my hair.

What's chingwa mean, you guys? Like a rope? Yeah, it means like handcuffed, okay?

Or tied to a... Chained. You're chained to something.

What are we chained to here, Gibson? Sansara. Yeah, we are chained to sansara.

And then ganggi ching means what's chaining you? What's your handcuffs? You better shepa.

You better understand. Figure it out. And I can give $50.

Accept word. If anybody can tell me which Mixed Nuts translator will definitely... XAG.

Dang ching jing. Yay, $50 for Gibson. Yeah, this is the che and chen zin.

What's chen zin mean? Cherish. Cherish, yeah.

What's it... By the way, it has a different flavor here. It has a different meaning here.

What's it mean? To cut? No.

No. It's similar. Super important.

Yeah, you should really... Cherish means focus on yourself. Self-cherishing means focus on...

Here it says you should consider the knowledge of what's chaining you to sansara as extremely important in your life. You should almost cherish that knowledge. You see what I mean?

Then you should cherish understanding what it is that's keeping you chained to this life. Okay, cool. And then he says the ching jes are lenient.

What's that, Gibson? The handcuffs are the karma in the mental fiction. Nice, nice, nice.

Yeah. What's tying you to sansara is karma and your negative emotions. Okay?

SKYES PAR CHEN NA If you try to split them up and try to distinguish between these two. What two? What's the difference between karma and negative emotions?

Mumble, mumble.

[Speaker 2]
There are lots.

[Speaker 1]
Yeah, look, if you split up karma and negative emotions into all the different types, it's countless. Let's not go there. DON GYUL NA GYUL means to...

Anybody? Word? I'll give you 20 bucks, just so you don't say I'm cheating you today.

To squeeze? That's close. GYUL means...

To wrap something. Consider them together? Well, GYUL means to wrap up something.

Like when you wrap up food in plastic wrap, that's called GYUL BA. Okay. If I were to wrap it all up for you, or make it easier for you, if I was going to summarize.

Well, there's the... Let's go down here, Gibson, to this third line. NYON MONGS PA'I KUN BYUNG BSTAN PA What's KUN BYUNG BSTAN PA?

NYON MONGS What's KUN BYUNG BSTAN PA? He's muted. You're muted, Gibson.

The suffering of the... The truth of the... Source of suffering, which is mental afflictive...

Yes, the truth of the source of pain, which is our negative emotions. And then there's another KUN BYUNG BSTAN PA down here. LAS KYI KUN BYUNG BSTAN PA Source of suffering relate to the karma?

Yeah, so the source of suffering in general can be divided into two things. Number one, your negative emotions. Your negative emotions, which become the source of suffering.

And then there's a second source of suffering, which is the things you do, which become a source. One causes the other, right? Which one?

The karma, the mental afflictions cause the karma. Yeah, and they are both causes of suffering. See what I mean?

Okay, good. The truth of suffering. So here he says, Hey, you want to go through the mental afflictions, which create the suffering in your life?

Okay, well here's a short list for you. DOD CHAGS Desire. HONG CHO Anger.

SNGA RGYAL SNGA RGYAL. Proud. Pride.

MA RIG PA MA RIG PA Misunderstanding. PHRAD TZONG Doubt. Yeah, but PHRAD TZONG NYON MONGS CAN and not DON GYUR GYI PHRAD TZONG for $20.

Doubt, which is a mental negative emotion, rather than doubt, which is healthy. Yeah, healthy doubt. Good.

$20 for me. He says doubt is one of the main sources of suffering. But then he says, Oh, I'm talking about bad doubt.

I'm talking about bad doubt. What is bad doubt? By the way, I'm not talking about good doubt.

Like when you question your teacher because he or she has not been clear, that's a good doubt. That's good doubt. But what's this one?

PHRAD TZONG NYON MONGS CAN The teacher proved it to you already and you still do it. That's a stupid doubt. All right, and then he throws in PHRAG RTOG.

PHRAG RTOG. Jealous? Yeah, jealousy.

Jealousy. All the NYON MONGS are NYON MONGS PAS KUN BYUNG BRTAN PA. What does that mean, Gibson?

All the negative emotions are the truth of the source of suffering related to negative emotions. Perfect. Perfect English.

Thank you. But when we think about the LAS, which is LAM PA by those NYON MONGS. So when we're thinking about the karma, that is LAM PA caused by the...

Yeah, which is created by, or inspired by, or triggered by. When we think about the karma which those bad thoughts make you do. Okay.

And then he says something very heavy. What does he say? RGYAS BA and MI RGYAS BA is KUN BYUNG BRTAN PA.

So both virtue and non-virtue are the source of suffering. And if I'm a new student, Gibson, and you say doing good things for other people is the source of suffering, and I say, what do you mean, teacher? What are you going to say to me?

You mean I shouldn't give up? Or I shouldn't be patient? Or I shouldn't meditate?

No. The good thing that you do, one day will disappear. So we try to figure out how to do the karma, like we'll have permanent happiness.

Yeah. Stanley, what adjective could you put in here before the RGYAS BA? Stained?

Yeah. SAK CHE. SAK CHE.

SAMMALA instead of VIMALA. Yeah, dirty good karma. Dirty good karma.

And as Gibson said, the problem with dirty good karma is that it wears out. So that's also a source of suffering. When good karma is not done with emptiness understanding, it wears out.

And so we're going to include it in sansara. That's pretty heavy, right? Yeah.

All right, Nick, you're supposed to stop me, I think. No, I noticed you catching yourself with those hard returns. Okay, okay.

Sobbed here. Sobbed. By the way, I have the Diamond Mountain Medicine Buddha materials up on the background, and it's like a thousand pages, and it's making everything run slow.

Okay, ten, eight, nine? Nine. Wow, okay.

Number nine. Any last parting words, Mr. Nick? Stick around for a really wonderful yoga class.

I just reminded myself, but I'm not tired. Who is it today? It is going to be a class with Leah Crager this afternoon, a really lovely yoga teacher from New York, I believe.

Cool. And then in the afternoon we'll have a class with Juan Hasso, Mr. Mixed Nuts Reading Club himself. So try to make it to one of these classes, and we'll see you again this afternoon.

Thank you all. I hope you had a great break, and I'm grateful that you all came back. Seems like a long time ago.

I know.

[Speaker 2]
Thank you, Geshe-la.

[Speaker 1]
Yeah, and Gipson, you're doing a great job, I have to say. I'm very happy that you are a mixed nut now. I hope your wife doesn't mind living with a nut, but you're doing a great job.

Thank you for that. Thank you. Thank you, Geshe-la.

Thanks, everybody. Thank you. Gracias.

We'll see you soon. Later, mate. Bye.