Гибсон Чан — Книга 1: Песнь моей духовной жизни (шаги пути), занятие 15

[Speaker 1]
The first question, the answer is quite long, but quite simple. According to the last class, according to Chodinama in the three trainings, although each training has their own main focus, but they are not all limited to the case, and please describe. So for the training of the morality, what does Chodinama say, what do you need to do in order to have the training of morality?

[Speaker 2]
Avoid the ten non-virtues.

[Speaker 1]
Yes, cool.

[Speaker 2]
Whose answer?

[Speaker 1]
Cool.

[Speaker 2]
Oh, sorry.

[Speaker 1]
It's another one. Ten non-virtues, right? Yeah.

Train a state of mind where you want to give up the ten bad deeds. All right. So the second one, the training of the concentration.

So the training of the concentration, they have two parts. One is the main focus, and the other one is a more achievable way to get the training of the concentration. So please skip the first one.

What is the main focus for the training of the concentration? Single-pointed concentration. Yeah.

What is the Sanskrit? Samatha. Yeah.

But it is not the case all training of concentration is limited to samatha. So is there any achievable way that we can also have some training of concentration? I think he said like any attempt to focus your mind is like the training of samatha.

Yeah. Any attempt that you try to focus on your mind. Yes.

A good deal of pure way of thinking or any attempt to focus your mind in the single point. And even they are far away from samatha. Okay.

So the last one, what is the main point of the training of the wisdom? Vipashyana. Yeah.

Vipashyana. Cool. And what is the more achievable way?

Anytime you're thinking about emptiness?

[Speaker 2]
Close, but...

[Speaker 1]
All kinds of no self, the studies of all kinds of... He mentioned last time. He mentioned the pen a couple of times.

Yeah. And the sixth favorite. Sixth favorite.

[Speaker 2]
We'll check the Sanskrit for vipashyana. It seems like the only long hour is the last eight.

[Speaker 1]
Okay. So how to pronounce it? Vipashyana.

[Speaker 2]
Right. Vipashyana.

[Speaker 1]
Yeah. The last A is the long A. Vipashyana.

Vipashyana. Okay. Yeah.

Cool. And what is another way to gather training of the wisdom besides thinking of the no self?

[Speaker 2]
Upala's book.

[Speaker 1]
Yeah. Any struggle you have or any understanding you have in the class, in a way, it's a wisdom, training of wisdom. Yeah.

And if you are going to thinking about the meaning of the single word, you have to... So yeah, there's three points here. Cool.

Yeah. So the second question, please name three metaphors that Je Tsongkhapa gave us for describing the wishful enlightenment of the Great Way. And please tell us what does each metaphor represent?

So three metaphors. The first one is related to the building, a house building.

[Speaker 2]
Oh, a girder.

[Speaker 1]
The main beam. Yeah, main beam. So what is main beam doing?

What does that represent for the bodhicitta? It's holding up all of the other bodhicitta, holding up all the other practices. Okay.

Any particular practice? The perfection.

[Speaker 2]
Yeah, the perfection. Cool. And okay, the second one, this English is very hard.

[Speaker 1]
Elixir, chemical, right?

[Speaker 2]
Alchemical.

[Speaker 1]
Yeah. What does that mean? A chemical elixir.

Yeah. Because it can transform something base into something pure.

[Speaker 2]
Yeah.

[Speaker 1]
Transform. Transform the two collections. To the Yangtze River, the bodies of a Buddha.

[Speaker 2]
Yeah.

[Speaker 1]
Or the two, what you just said, the ultimate parts of enlightenment.

[Speaker 2]
Yeah.

[Speaker 1]
I have a question here. Since we are collecting the collection of Meru and Wisdom, does that mean in the same time we're already on the way to total enlightenment? Do we need to focus again that transform the collection of Meru and Wisdom into the matchless total enlightenment?

[Speaker 2]
Do you know what I mean?

[Speaker 1]
Because only Buddha can have the collection of Meru and Wisdom, right? Oh, wow. That's an interesting question.

I've only heard of it discussed in relationship to the Bodhisattva track, but I don't know the answer to that. That's a good question.

[Speaker 2]
Okay.

[Speaker 1]
Okay. Is your sound working? Not yet.

Has anybody else ever heard it mentioned in relation to the lower scope? That's okay. We can figure it out later.

So what is the third metaphor? Isabelle Zhao says a gold mine. Yeah.

So what is the Tibetan for gold mine? Teh Chin. Yeah, Teh Chin.

Cool. The wish for the 11th of the great is like a goldmine which contain great collection of virtue. Oh, just so you know, Gibson, it's not gold.

It's not mind. It's a mine, like M-I-N-E. Like where you go to find the metal underground.

Yeah, goldmine. Thank you for your correction. And the final question, is there a Senge which is not Teh Chin?

So if so, does that fit the definition of the Senge? Okay. So last time we mentioned that it's possible for the lower track to have the Senge because they also want to have enlightenment, which is not total, like our heart.

But I have a question that if that is the Senge, but it doesn't fit the definition of the Senge. Because the definition of Senge is I want to become a total enlightenment in order to benefit every living being. Yeah.

All right. So what is the Tibetan vocabulary? Stop doing the 10 bad deeds.

Yeah. So what is a Bong Sen? A mind which is eliminated or stopped?

Yeah, a state of mind which you want to give up. Yeah. The 10 bad deeds.

Yeah. So what's Tun Tun? Tun Tun.

Very difficult. Your intention or something? Accurate.

Yeah, accurate. Cool, Oscar. Yeah.

The context is if you want to have the training of the wisdom, then you can think of the meaning of the word. No, no, no. The Dharmic.

No self. But it has to be Tun Tun. Accurate.

Yeah. Okay. Ring Tun.

Length. Yeah. Length or distance.

Oh. Girder. Girder.

Okay, okay. Girder. All right.

Welcome back, Eshlong. We can hear you. Sorry, my sound wasn't working.

Can you hear me okay? Yeah. Yes.

Did you plug in the Yeti? No, I don't know what was wrong. Something happened to my speakers.

But I just started the whole thing over again.

[Speaker 2]
Yeah, there's a big like buzz.

[Speaker 1]
Oh, is it coming from me, I think? Like, it might be. I'll turn my mic off.

I don't think it's me. Should I? Okay, I'm gonna unplug my mic.

Okay, hang on. Yeah, it was him.

[Speaker 2]
Yeah, I'm afraid so. Yeah, that fixed it.

[Speaker 1]
I just unplugged it. Is that okay now?

[Speaker 2]
Yes. It seems like you're not connected to the Yeti now, Eshlong.

[Speaker 1]
No. Is that okay now? Yeah.

Yeah, so it's your microphone that's making the noise. Is it still buzzing? But, you know, we'll live with it.

[Speaker 2]
Maybe not using the Yeti?

[Speaker 1]
Is it still? Yeah.

[Speaker 2]
Yeah, the Yeti's producing the background noise.

[Speaker 1]
Come on, sweetie pie.

[Speaker 2]
You see Tim's trying to give you instructions here in the chat.

[Speaker 1]
It's an original audio thing. In the upper left-hand corner, please click on orange on the side and click on... Oh, okay.

I never heard of that. It doesn't have an off choice. You just touch it with your mic, with your mouse cursor.

Is that better, you guys? Perfect. Yay!

[Speaker 2]
That's it.

[Speaker 1]
Well done. Thank you, Timothy. Mission accomplished.

I have no idea what that has to do with anything. Okay. All right, Gibson, let's do it.

Okay. Here's my translation. Yeah, good.

Okay. So, it's a confusing thing. And I think Choney Lama is struggling with the problem here.

Why did Je Tsongkapa, who never wastes words, why did he say, shi dang ten? You see what I mean? Why did he say foundation and foundation?

You see what I mean? And I was reading it this morning and I was thinking, there are very rare situations where shi means cause. And then ten never means cause, like that.

So, I think what he's saying is, it's the the the the the techen lam support. Okay. Bodhichitta is the support, like the table that holds up the Mahayana.

But it's also the door which causes you to go in. You see what I mean? Like shi lam je bu sum, like from that.

Yeah, so I think he's trying to explain why Tsongkapa repeated the word foundation. And I think he wants the shi to be more causal. And I think he wants the ten to be more just support, like that.

It's similar to the difference between the two Buddha natures. So anyway, he's referring to the Wish for Enlightenment in the Greater Way and teaching us in Gyudai. The last half of the sentence just says, after foundation and basis, what he's saying is that the Wish for Enlightenment in the Greater Way is also indicating.

Yang ten means he's also indicating that bodhichitta is not only the support for the Mahayana, it's also the door to get, the cause to get into it. You see what I mean? Yeah, and here he repeats the yang ten twice.

Do we need to stick to the same translation? This is a different ten, you see. Okay.

So his shung di means this verse or this section is also indicating bas ten, or teaching us bas ten, the reason why we should develop this wish. You see what I mean?

[Speaker 2]
Yeah.

[Speaker 1]
Good. That's okay. He's trying to deal with the repetition between shi and ten.

Yeah. And shi rarely can mean cause. Okay.

Okay. I bet the translation can remain like that. You gotta give me ketsu in this second paragraph.

Second paragraph. The first line of Tibetan on this page. You didn't translate ketsu.

Oh. How to develop the wishful endowment. Okay.

Why is this sentence unusual everybody? Twenty dollars. Like a monk, a novice?

No. That's getsu, getsu. Why is this line unusual you guys?

Cause it gives us what the second thing is. Yeah, he identifies what number two is. And it's rare.

It's rare that they will tell you where the heck you are. They'll just say number two. So there's a lot of number two, some are dangerous.

So nyi par ketsu means, yeah, how do you develop bodhichitta? Okay, so you gotta translate that part. Okay.

Okay. Good. Okay, I'm going to, I'm going to...

Oh good, features or benefit. You did that well. You translated it.

Geshe-la, last time we also have the same sentence, but the title is S-U-M. So I think, I think it's S-U-M, right? I'm sorry, I couldn't hear you cause I, I...

Oh, because last time we have the same ketsu S-U-M. It's a type of S-U-M. Yeah, okay, good.

It should be S-U-M, right? Yeah, yeah, yeah. It should be S-U-M.

Very good. Knowing the feature of beneficially... The sons or daughters, shen yi gyelway say, of the virtuous ones.

What's gyelwa? Gina. Uncle.

Yeah, conqueror. No, victor. We translate victor.

Yeah, so you, instead of virtuous ones here. Okay. Okay, so that should be victor.

The victors. Capital V. Okay.

Of the victors. And then shen dun du jukpa nupa. Yeah, I was reading this this morning in my free time.

And I was thinking that if it was me, I would have put the third line here. I would have started it with P-A-postrophe-I. Pa-yi.

Pa-a-gi ku-yi. You see? Because juk nupa.

Shen dun du jukpa nupa means people who are capable of working for the good of other people. You see what I mean? People who are capable of working for the good of others.

What others need. You said that's good. But he didn't connect it to pao.

The way it is now, nupa is just standing by itself. The power. Okay, it doesn't mean able here.

Because it's not an adjective. It's a noun. He should have put P-A-postrophe-I at the beginning of your third line here.

And I don't know if that's a carving error or... You see what I mean? If you don't put apostrophe-I, it's not an adjective anymore.

It's a noun. It's just the ability of hanging there with no... It doesn't refer to anything.

You have to connect it to the warriors. Okay, so the warriors who are capable of acting on the behalf of others. Ni.

SEMS CAN THAMS CAD KYI BDEN DU KYI NI. SEMS CAN THAMS CAD KYI BDEN DU The key after is pao nam. Okay, the instrumental.

K-Y-I-S. And the third line. The middle of the third line here.

That makes the warriors the subject of that sentence. You see? So, they make this wish their main practice.

You see what I mean? Not you should keep. It's not you.

You see what I mean? It means the warriors. The warriors are the subject of the sentence.

Because they are in the instrumental. They keep... Good.

Yeah, good. These warriors are... Good.

SEMS CAN THAMS CAD And it's a play on the word sattva, right? He's playing with the word sattva. Because sattva can mean person, and sattva can mean warrior.

Bodhisattva means BYANG CHUB SEMS PA A mental warrior. It's BYANG CHUB SEMS PA Bodhisattva includes the word for warrior. The last syllable, DPA apostrophe, is warrior, right?

So, he's playing here. Tsongkhapa's playing. He says those warrior guys, which means the sattvas, which means the bodhisattvas, you see what I mean?

They, for the good of every being, keep the supreme jewel wish, so they can help, you see? Good. Okay, good.

That's fine. I had one suggestion. What was that?

Now that you're a good translator, you might want to practice putting the root text words in italics. Yeah, okay? So, that takes some extra skill.

Sometimes when you start, and that's the last step of translation of this paragraph. So, the last step is to go and put the root text words in italics, and at that point, you might have to change your translation a little bit, you see? Just because it's hard to get the italics, okay?

So, the last step of translation, if you're translating a commentary to a root text, is to put the root text, like it's in bold in the Tibetan, we put it in italics in the English. And then sometimes you're going to have to modify the English a little bit so that the italics make sense, okay? So, that's extra job.

Yeah. So, if it's me, I will translate that little piece starting with Jetson. I will make it a separate line.

I will start, I will move the Tibetan after your long English here. Yeah, good. And what it means is the lines about...

What is he saying there? Gibson, what's... It's like the other version of Nangjo Negyong.

Yeah, yeah, yeah. Okay, so the line that's... Okay, sometimes it's sok.

The Sanskrit is adi, okay? Adi, A-D-I. Sok means et cetera, right?

And so on. And in Sanskrit, it's adi. And the word adi in Sanskrit means the part that starts with.

The part that starts with. The Tibetans use sok. And that means Jetson and so on.

Jetson and so on. But the Sanskrit sok, adi, it means the part that begins with Jetson. Okay.

Yeah. And then he says what this line means is the meaning of the line that starts with Jetson is the same as it was in the previous verses. Okay?

This is what we call a refrain. It's just going to be repeated over and over again at the end of each verse, right? So what this sentence says is that line that starts with...

You see, that's the Sanskrit. That line that starts with Jetson is the same as before, okay? Now, one more point.

As a translator, the English might not start with Jetson. Okay? Whenever the Tibetan says the part that starts with Jetson, unfortunately, because the English word order is different, you might not be able to say start with.

You might have to say the line that includes Jetson. You see what I mean? That's just a translation thing, okay?

Yeah, so watch out for that. All right, let's go to the next paragraph. Boy, he's giving you a lot of help here.

Again, he told you what's number two. Yeah, this baslap, okay? ba'o sa-la-ta-la-ba-lap It means how to train yourself, right?

Oh, lap tsul means how to train yourself. Okay. How to train yourself in the activities of a bodhisattva.

Chöpa here means the activities of a bodhisattva, okay? Yeah, how to train yourself. Or you could say how to train yourself in the life of a bodhisattva.

That might be better. I think the way you had it might be better for that part, because that's how we're translating the title of the book, right? Or the Shantideva's book, okay?

It has six kinds of practices. Giving, ethical way of mind, not getting angry, joyful, affirmative, conservation, and wisdom. Yeah, I like it.

Nowadays, you know, I'm experimenting. I haven't decided yet, but I think... Or maybe just when you teach it, the first one, sharing is kind of nice, but I'm not asking you to change it.

I think you should say giving. I think you should keep it as giving. And then personally, I find it more powerful in a class, especially a DCI class, for the third one, I will say not getting upset.

Because it's stronger. We can say I didn't get angry for many days. I didn't yell, I didn't jump up and down, I didn't hit anybody.

But did I get upset? Yeah, many times. So, I think it's supposed to be upset.

I don't think it's just when you start fighting or something like that. Anyway, those are some small things that I keep changing as I get older. As I get more upset and less angry.

Okay. DANG PO LA GNYIS NAS, DANG PO SKAD CHOS... DANG PO LA GNYIS NAS This person is not concentrating.

The first is the feature or benefit. DANG PO SKAD CHOS... Nice.

Yeah. Yeah, I would say feature or the benefit, comma, and is indicated in the four lines. You see what I mean?

And is indicated in the four lines that start with, you see? Good, yeah. We start with doing this.

Yeah, and you're going to have to... After you decide the root text, you're going to have to change this part, right? You're going to have to fit your root text.

Okay. All right, okay, good. So what if the Tibetan word that couldn't connect these two words in one sentence, what would you do or your suggestion?

I will say it is indicated in the four lines that include the words, and then I will give those separate words. You see what I mean? And that way the syntax or the word order doesn't matter at all.

Okay. And that way I don't drive the hypertext people crazy. But in an extreme case, you know, I will ignore the Tibetan and just put the main parties talking about, you know.

But I try not to do that, okay? I try to include those words. Okay, yeah.

So this is my sensation. Thank you. Nice, good job.

You guys are getting better and better. Yay. Okay, grandpa's gonna go to your text.

Where are you? Oh, that got lost. I restarted my computer when it wasn't working.

Hang on. Okay. Okay.

Come on, come on. Okay. Okay, here we go.

Can you see it now? It's okay?

[Speaker 2]
Yes.

[Speaker 1]
Yes? All right, let me give you a bigger... Oh, man.

Don't do that. Let me give you a bigger cursor. Hang on.

All right, this thing. Cursor. Oh, yeah.

Yay. Okay, let me put you guys up here. Okay, here we go.

All right, you finished these two parts. I think we're here, right? Oh, we're halfway through here.

Am I right? We finished this one.

[Speaker 2]
No, we're in 23.

[Speaker 1]
We finished that. Okay. All right, we finished this.

Yeah, next page. Okay, good.

[Speaker 2]
Okay.

[Speaker 1]
All right, I'm not going to do the root text. Let's do the commentary. So please read...

You start, Gibson, and then later I'll ask you to pick somebody else. ,RDZO BA'I THON LA MA ZHUNG ZHING, ,NYIN THOB RGYAS PA'I RGYAL ZAD KYIS SPYOD PA DANG, ,SDONG BAR BU'I NYE PA'I BRTAG PA CHOG SPYOD DROG PA'I ZHUG, Nice. Nice reading.

So he lists a few things you could give to other people, and he says two things. What are they? To make other people physically happy.

No, this means giving away your own body. And giving away the things... LONG CHEN means the things you own.

Your material possessions. So giving away your own body as a servant to others, or giving away things, etc. When you give them away...

DONG BA means to send, right? But in the discussion of giving, it means to give away. In English, we say give away to others.

When you give away your body's time, and you give away your possessions to others, that kind of giving. And then he says, let's think about it from the point of the LONG BA PO. LONG BA means to beg something or to ask for something.

So what's he talking about? Thinking yourself. LONG BA PO means the recipient.

The person who's receiving your gifts. It means the person who's asking you for things. LONG BA PO means the person who is asking you for something.

DRO BA in the root text means living beings. So when Choney Lama says in the root text, when Tsongkhapa says living beings, he's referring to the living beings who are asking you for something. And you need to GONG DER RE BA.

Fulfill their hope. Yeah, and the adjective is GONG, which means G-A-N-G. And like a cup of tea.

A cup of tea. In Tibetan, you say CHA GANG CI. Yeah, okay.

So this is the same root. And Tibetan does have roots. And they are very difficult and strange.

And somebody wrote a book about it. And I told you guys you should try to find it. But I saw it like 35 years ago.

And it's interesting because it was written by a German who was stuck in a British prisoner of war camp in World War II in India. He was stuck in India, like Brad Pitt. And he was born and he studied the roots of Tibetan.

And he wrote a good book about it. Maybe you guys can find it. GONG BAR BYED PA'I GYIS SHING SNOG DGOS What's that?

GYIS SHING GYI RLING GZHUG Yeah, CHIN TU MA RIGS DGA' BU CHIN TU MA RIGS DGA' BU So when you give things, when you're willing to give away your body or your possessions to others, that's like a wishing gem which fulfills the hopes of all beings who are asking you for stuff. On the other hand, it also... Let's go to the fourth line and go backwards.

It also, SPYOD PA, like Dorje SPYOD PA It cuts the DUPA. What's DUPA? Darkness.

This DUPA means a knot in a piece of rope. Yeah, so it cuts the knot of sinner. Stingy.

Yeah, it cuts a lot of stinginess. So on one hand, this first bodhisattva activity, giving, it's like a gemstone. It gives, a wishing jewel gives you anything you want.

On the other hand, it's like that SON CHA CHOG. What's that? The supreme weapon.

Yeah, the very best. And oftentimes, SON CHA implies some kind of weapon with a blade, like a sword or a knife. Okay, so you might want to say knife here or sword or something like that.

Okay, like in Seiji's text, right? SON CHA KHO LO Okay, the crown of knives. Okay, so it's the best blade for cutting the DUS, the knot of what?

Sinner. Stinginess. Yeah, and I don't know, I'm sure some of you guys have an opinion, but I never found a good English word for sinner.

Stinginess sounds a little bit... I don't know. It means hesitation to give the things you have.

You know, stinginess is a kind of a colloquial English word. It's not really... You can say parsimony, that's a more academic word, but nobody knows.

So, you know, you got to try to find a good translation for sinner in English. Okay, stingy is mainly used in conversation. It's not used in books much.

Okay, anyway. Then he describes sinner. Okay, he gives you a definition of sinner.

DNGOS PO LAG CHAGS BZHIN What's that mean? Your desire for the silver. Yeah, DNGOS PO means...

For the money. No, this DNGOS PO means stuff. The stuff, okay, all the stuff you own.

You have CHAGS BZHIN, you have attachment to it. And you don't want to give it to other people. So you're going to have to CHOD PA that CHAGS BZHIN.

You have to cut. Yeah, you got to cut it off. It's like, I don't know, cutting off something.

I have a doctor who cuts off little spots of my head every few months from the Arizona sun. So you just got to cut it off and get rid of your stinginess, okay? You got to cut it off of you.

Okay, good. PHYOGS LA DROG BA'I DUS LA MA ZHUNG Do you know ZHUNG PA? ZHUNG PA?

ZHUNG PA is a rare word and it means... It means tired and discouraged. Okay, so never get ZHUNG PA, okay?

Never get discouraged or tired when you're working for DROG BA. When you're working for the living being. Yeah, you're going to need to not get discouraged.

And by the way, ZHUNG PA can also mean depressed. SEMS ZHUNG PA can also mean... it's the Tibetan translation for depressed.

But here it just means you're like, I'm tired of doing this or this is not working out, okay? And SNYING RTOGS means what?

[Speaker 2]
Courage. Courage?

[Speaker 1]
Yeah, literally it means heart power. But it means courage, yeah, courage. So if you're going to practice these RGYAL SRED KYI SPYOD PAS The Bodhisattva Way of Life?

Yeah, again, you're going to have to not get discouraged and you're going to have to have courage, okay? And if you can do all that... By the way, what's SDONG BA PO?

SDONG BA PO LAS SKYES BUR Now, there's a principle of translation that we have not talked about much. It's parallelism, okay? Like he'll say this is true, and then he'll say on the other hand this is true.

And you have to be sensitive to it in translation, when you're translating. So, SDONG BA PO is the second half of a connection in this paragraph. Where's the first half?

SDONG BA PO Yeah, good, good. So, great, great. I should offer you some money, but nah, you spoke too fast.

So yeah, when you translate this paragraph, the reader should feel the connection between SDONG BA PO and SDONG BA PO. The way to express that connection, if you're a good translator, is to add some kind of word like, as for the giver, as for the giver, or from the giver's side, okay? And it means, all of this has been talking about the person receiving.

This stuff. But for the giver's side, what's the benefit for them of this first perfection? Oh, they're going to get chakpa kirti, kirti dharma, kirti.

There will be a little reputation will spread in the ten directions. Yeah, nice. Reputation is a great translation of NYAN DAG.

NYAN literally means what? Listen. Yeah, the people will hear your name spoken all over India.

All right, good. In the ten directions, good. All right, good.

And DROG PA, KHYAB DRAG is the modern word for advertisement. Okay, when you say, KHYAB means everywhere, DRAG means to be spoken of everywhere, okay? So it kind of means, yeah.

It kind of means, yeah. Yeah, that's a good question. I challenge you to think of how he used it in the last verse.

To cover every land? Nope. How did he use, he used SHI DANG BSTAN in the last verse.

Oh, the cause. Yeah, good, good. Yeah, it'll be...

So you have to find an English word which implies cause and implies foundation at the same time. Okay, that'll be a reason why your fame will spread in the ten directions, or something like that, okay? If you say foundation here, it's not normal English.

Nobody says that. Oh, this Mixed Nuts classes are going to be the foundation for our fame. We just don't say things like that, okay?

You got to think of a nice English expression, okay? This is going to be our rocket ship platform for the Mixed Nuts fame to spread in the whole world. Something like that, I don't know.

Okay, please. Let's pick, Gibson, why don't you be the meme guy and you have other people read, okay? Yeah, I want to pick Roxanna.

[Speaker 2]
Hi, Gibson.

[Speaker 1]
Hey. Good. What's tong tsul mean, Gibson?

The way you give. Yeah, nice. So, what did the last verse cover?

The last verse cover... The xi, xi dang chi, yeah. Yeah, well, it kind of covered the benefits of giving and why it's good for other people and why it's good for you also.

And now he's going to tell you, now that I told you what great things are going to happen if you're an expert giver, well, let's talk about how you give things, okay? What's the style or what's the method, okay? And that's the verse that starts with de tar shi me, okay?

All right, I'm going to skip the root text. Gibson, who else are you going to torture this morning, this evening? I think Roxanna can keep reading one paragraph.

Yeah, that last one was too short. de ge dang che shen la yong su tongway lam sangpo kyepay denpar chao Nice, good job, good job. tsul de tar shi me means, now that you know what?

Now you know how to give? Yeah, no, actually this tsul doesn't mean how to give, because he hasn't covered it. The result.

Yeah, now that you know how the benefits work, okay, you might have to add a word. Now that you know how the benefits work, you're going to want to... Now that you know how the benefits work, now you have to go to the end of the sentence.

If you're a kepa... If you're a master. Yeah, you should denpa.

Be careful with the spelling, be careful with the spelling. You should depend on. Yeah, or you should use, right?

Like medicine, or a doctor. You should depend on, in the sense of use, what? This one here.

Excellent path. Yeah, this excellent path. And then we're going to work backwards, okay?

Where you yong su towa. You really give. Yeah, you give away everything, shen la.

To other living beings. Yeah, and what are you going to give away? Your dewa and your gewa.

Your happiness and your virtue. And oftentimes, Gibson, these are introduced as result and cause. Okay.

What's that mean? Virtue in the way of the cause, and happiness is the result that you give. Nice, nice, yeah.

So, and in the opposite way, okay? In the opposite way, they say duk dik. Duk dik, what's that?

Duk dik. In the bad deed, and you have suffering. Yeah, suffering and bad deeds.

When you do tong len, meditation, and you take away other people's suffering, you also take away the mental seeds that haven't opened yet. Okay, of bad deeds. And so you, when you take suffering away from other people, you take away the suffering that they already opened from the seed, but you also take away the suffering that hasn't opened yet.

You take away, I guess you clean out their kunshi, right? Yeah. Okay, and here he's doing the same thing.

Tsongkhapa's doing the same thing, okay? He's saying, yeah. And by the way, somebody, the typist, if you think about the Tibetan letter R, okay?

If you move the line, the vertical line, if you move it over to the left, it looks like a D. If it was carved fast, the R will look like a D in Tibetan, right? Okay.

Also, there's a famous monastery called Dege. Yeah, and that's where the tengyur was carved that we used to input the 3,700 ancient commentaries. We used the Dege edition.

And we actually got permission many years ago, like 1985 or something. We got permission from the Chinese government to get a carving printed in Dege. And we sent it for input.

So we paid a large amount of money to get a whole new printing from the woodblocks at Dege. And they were, that's 210,000 woodblocks. Okay, 210,000 woodblocks.

And we had each page printed. It was a huge project. And that was the first tengyur that was outside of China, okay?

And they sent it out. And we got all of it. It was like a miracle.

Okay, and it's all input now. And now everybody can have it free online. Yay!

Okay, so, ,GZHAN LA YONGS SU MTHONG BA'I LAM SANGS SKYES PA BSTAN PA BYA'O, Okay. He defines LONG PHYIR here, your possession. And he lists two of them.

What is it? ZE and NOR, your food and your jewel. Yeah, your money.

Here NOR just means your money in the modern world. Okay, let's read this next one. And then I'm going to teach you some Vajrayana.

Wow. Very rare. Ena, can you read?

Two minutes, Geshe-la. Oh, better do it fast.

[Speaker 2]
Oh, sorry. LONG PHYIR. Did you say that?

Yeah. Oh, yeah. LONG PHYIR ZHES PA'I SANGS ZIN GYIS BYIN PA DANG, ,DGE ZHES PA'I KYANG PHYIR BYIN PA'ANG DU ZHING, ,MI GCIG BYIN PA NI ZHUGS KYIS THOB PO, I'm going to read this fast because we don't have much time.

[Speaker 1]
When the root text says give away the things you own, right, the things you use, LONG PHYIR, it refers to SANGS ZIN GYIS BYIN PA. What's SANGS ZIN? Material.

Yeah, material giving. Giving stock. Okay, giving stock.

Then when Tsongkhapa in his root text says DGE, it's also referring to the ZHING GIS BYIN PA. Dharma, giving dharma, keep dharma. Yeah, giving the dharma.

And then there's a third traditional kind of giving, which is to give MI GCIG PA, like GCIG MED. Yeah, fearless. Yeah, giving protection from fear.

ZHUGS KYIS means what, you guys? ZHUGS KYIS THOB PO, ZHUGS KYIS THOB PO. By the power.

What does that mean? It means as a result of, or something? No, here it means it's automatic.

It means it's implied. It's automatically implied. It just means that ZHUGS KYIS THOB is an ancient expression that means, look, when you give away all your stuff, and you give away all your good karma, well, protection is implied.

Because if people are hungry, you protected them with your food and your money. If people don't have, they don't understand good deeds, seeds, you gave them good karma. You taught them good karma.

So in a way, you automatically, ZHUGS KYIS THOB means you covered it automatically, that you gave them protection from fear. Because you gave them food, and you gave them money, and you even gave them your good deeds, or you taught them how to give themselves. You taught them the dharma.

So he says, now, last thing, just as an extra reward for Gibson for having a great term, I'm going to give you a Vajrayana thing. In the Vajrayana, there's four kinds of giving, and one is missing here. He didn't cover one of the famous four kinds of giving.

So here it is. These are commitments connected to the Buddha named Ratnakara, which is called the Source of Jewels. Ratnakara, which means the Source of Jewels.

I like to call that Buddha Jewels, because I want to give him a short nickname. And that commitment in the Vajrayana, for example, if you took Medicine Buddha Initiation, you already have this commitment. You're supposed to do six times a day.

You're supposed to do four kinds of giving. And my question to Gibson is, which one did Choney Lama skip? These two words in the Vajrayana, these four kinds of giving, two of them are unusual.

Two of them don't mean what they say. So when you give protection in the Vajrayana, the same giving here, when you say, min jikpa jimpa, giving protection from fear, it has a special meaning, special specific meaning in the Vajrayana. It doesn't mean you protect somebody from somebody with a gun or something like that.

It doesn't mean that. It means here. You keep upeksha.

Equanimity. Yeah, and that's giving protection. That's interesting, right?

You treat your enemies and your friends the same. When I was... I'll tell you a story.

I know we're out of time. I don't care. So when I was growing up, I went to a Christian church.

I was brought up in a Christian church, a good church, a really good church. We used a famous prayer book that was written, I don't know, 300 years ago. Archbishop Kramer.

I think it is Kramer. I'm not sure. There was a very famous joke in London.

They said, you should become his enemy because he treats his enemies better than his friends. He has a policy in his life. He has a policy in his life that he will treat his enemies better than his friends.

That was his policy. And it's a beautiful thing. So it's very similar, right?

What's it mean to give love? Destroy all thought of anger. Yeah.

And speaking sweetly and with truth. Yeah. So in the Vajrayana, the three givings are four, and two of them have a special meaning.

So you just got, as a reward for a great term, Gibson, you got a little Vajrayana, which I never do in the Mixed Nuts. You know that. All right, Nick.

Geshe-la went too long. What are we going to do? Thank you.

Thank you, Geshe-la. That was amazing. And thank you for that little teaching on the four kinds of giving.

And also thank you for getting up every day, probably at like two or three in the morning to prepare these texts and do all this work that it's impossible that one person could do. So we know you must have a team hidden under your bed to help prepare all these texts or something. Oh, Nick, I got to show you my team, okay?

Hang on. While he's gone, I'm going to send you guys who are watching an email, just in case you want to do a little something nice for the boss. Just consider how hard he works.

Aha, I knew it. That's the team. We work on the bed a lot.

I've seen that. I knew that they weren't just sitting there. I do the kangyu.

I do the gingyu. I do the sumo. I don't have kids, okay?

I got to do with what I have. Most of us have kids, but they're still too young to put to work. Don't worry.

They're going to work hard. So we'll just take five minutes and then here on this link, I mean, in this call, we're very lucky to have a treat with someone who we don't always think of as a translator, but her name is on more books than any of ours. And that's Venerable Jigme, Elie van der Pas.

She's going to give you guys a Q&A. She's unassuming and extremely knowledgeable. So ask her all your questions that are tough.

But you can save a few extra tough ones for Geshe Michael because he'll do the final Q&A at the end of the term. And then after that, instead of yoga today, we will have a class on my book, my last class. So stick around.

One extra class today. And by the way, one of the reasons I can do so much work is because of Venerable Jigme, Elie. And she's my, wham, she's my helper for 30 years.

And because of her, I can do a lot of work. She does all the dirty work. She lets me do the translation stuff.

Thank you, Geshe-la. Thanks, everybody. Oh, and just, I know there's a, oh, actually, I can see you guys later, but I just want, in case there's some people who aren't going to be here, thank you so much, translators.

I know some of you only come to the morning classes. I think the Russian team, you guys are unbelievable. Thank you, Inna, for organizing it.

I don't know who's doing all the translating, but I really appreciate you. We all do. And what we're doing as translators is trying to make all this stuff available to the modern world.

And you guys are doing a huge part of that work. You know? Thank you so much.

Okay. Thank you, Jigme, for the Q&A. See you in five minutes.

Okay. See you guys this evening. Oh, Keshela, you'll be back here.

Oh, of course, I'm sorry. Yeah, yeah. We'll be back in about one hour.

Good. Mr. Nick's book. Yeah.