Гибсон Чан — Книга 1: Песнь моей духовной жизни (шаги пути), занятие 19

[Speaker 1]
Okay, wait a minute, let me see. Okay, so last time we talked about the perfection of concentration in wisdom. So about the concentration, there are a few benefits of it.

What are they?

[Speaker 2]
You can put your mind on the object and it'll stay there. Yes, so it was like a king who has the power to dominate. Like a good dog, it'll listen to you.

Yeah, like a good dog.

[Speaker 1]
And what is the second benefit?

[Speaker 2]
After you get up from meditation, that type of meditation, then everything you do will go smoothly.

[Speaker 1]
Yes, that is the third benefit. You can engage with every virtuous object once you get up from your meditation session.

[Speaker 2]
The number two is like a king of the mountain.

[Speaker 1]
Why? Why concentration is like a king of the mountain? Because you're unshakable, right?

Unshakable by which? It's not going to move.

[Speaker 2]
Don't listen to agitation.

[Speaker 1]
Yeah, don't listen to agitation. Okay, which is the fourth one? Is bring on a feeling of great bliss, Xinjiang.

Physical and mental. Yeah, to force your body and mind to a virtuous side. Bring on a feeling of great bliss caused by attaining manageability of body and mind.

I like that word manageability, that's pretty cool. I steal from your translation. Sometimes I forgot and I didn't use it anymore, but it's a good one.

Okay, then we go to the number two question. What is the benefit of wisdom? So here we mainly focus on the wisdom that realize how things are.

[Speaker 2]
Yeah, you can rebound.

[Speaker 1]
Yes, I don't know if this is the... No, yeah, that's okay. Yeah, first one.

So first one is wisdom that realize the profound meaning. Like the eye which see the suchness of everything. Nice, okay.

Yeah, and the second one. Yeah, this is the answer given by... Yeah, yeah.

Our goal is to rebound the roots of cycle of suffering. Yeah.

[Speaker 2]
Okay, so... This is like a great treasure, right?

[Speaker 1]
Yeah. Yeah. I believe I don't...

Yeah, but I think it is the answer. Known as the highest land, wisdom is known as the highest land to clear away the darkness of ignorance. And wisdom is praised by all conqueror's highest spoken words such as mother sutra.

But also, it's also the treasure that they can. Yeah, yeah. Okay, and the third is what is the definition of single point is given by Michael's teacher?

Nice. The ability to focus on one thing.

[Speaker 2]
Yeah, you are able to put on the concentration on one object.

[Speaker 1]
Okay, nice. Tibetan vocabulary. Month to talk back.

I fear I would go on too long.

[Speaker 2]
Yes.

[Speaker 1]
Number two, chain, chain. To remember or recollect. That is one of the meaning.

But here in the context.

[Speaker 2]
To bring it on. Yeah, to bring on.

[Speaker 1]
Or it brings on, sorry.

[Speaker 2]
Yeah. Yeah, elicit or drag out.

[Speaker 1]
Yeah, good.

[Speaker 2]
So... Jing.

[Speaker 1]
Rip. Pull.

[Speaker 2]
Yeah. Yeah, it's a meaning to pull without pull.

[Speaker 1]
And here's my another homework. I have to find the jitta, wa, dok, pe, shera. The other two wisdom.

Nice. I couldn't find in the Lamrim. I can only find in the Pachin.

That's okay. That's okay? Okay.

I mean, it's probably in the Lamrim, but this is okay. Okay, so the number one is jitta, wa, dok, pe, shera. Which is the wisdom, which how things are.

And... jing, nye, pa, dok, pe, shera. I believe it's the wisdom that realize how many things there are.

Yeah. So jing, nye, pa, knows lots of facts. And jitta, wa, knows how things are.

It's the different kind. Okay. So number three is sen, chen, tun, she, gi, shera.

The wisdom which benefit all living beings. Yeah, it takes care of people. Yep.

Okay. Okay, and here is my translation. Oh, let me read.

Yeah, boy, that's a long one. de mi sok gi che tun la ji tsang ched kyang nyong lung ched ne, min dok pe na Okay, good. Let's look at your translation.

If you only concentrate on an object single-pointedly, you won't be able to see yourself cut off the core, the root of the cycle of pain. Good, misunderstanding. Good, okay.

Not only that, if you... de tan na mi pa la tse ched de ne pa shi ni If you only focus on the object single-pointedly, but still missing concentration, shi ni gyi nam nam chen wang Without the path of quietude, you analyze the object. Nothing is real.

Nice. Hmm. No matter how much you realize, unless you will be able to stop the negative emotions.

I just have one tiny suggestion, because it's really good, and the translation is really good, and it's very difficult. You gotta catch... Again, you have to catch the tse ne.

Oh, no, you said root. Yeah, okay. Okay, no, it's good.

I had something else. What was that? So are we supposed to not use wisdom?

[Speaker 2]
You should, but you have to use the wisdom of the Shera, right?

[Speaker 1]
Listen to Tsangkong. Yeah, so what's the one that's missing here? Two is here, some is here.

The concentration. Yeah, so he's implying... Yeah.

...that there's three kinds of concentration. The one that comes from going to class, there's one that comes from thinking about it, but without the one that comes from meditation, you can't get out of your problems, right? That's all.

Okay. He left out the meditation one, and that's good, which means that no matter how much you come to the Mixed Nuts classes, if you don't meditate every day, you won't be able to cut the root of samsara. But that doesn't mean you shouldn't come to the Mixed Nuts classes.

Okay. Otherwise, you don't have anything to meditate about. Just a small thing, Gibson, when you, after the English part, whatever language you're using, do two returns.

Another mind space after the English here. For example, like this one? Another hard reading.

Okay. That's easier for the audience. Okay.

Later there will be a section number there also, right? Okay. Okay.

Would you like to read the... Okay. Okay.

Nice. Okay, nice. Holy beings.

You gotta catch the ngun.

[Speaker 2]
Oh, from the past.

[Speaker 1]
Yeah, holy beings of the past. Oh, I couldn't understand. Yeah.

You gotta a little bit catch putak. Okay. And that's a very, very rare idiom that means perfectly or something like that.

Okay. Okay. Putak means it analyzes the object perfectly.

Okay. Okay. And you see it a little bit in modern Tibetan.

They'll say putak. He did a great job or something like that. You did a putak job on your translation, by the way.

Okay. All right. Doesn't it come together putak chok or only putak?

Well, you could say the wisdom which analyzes things perfectly. Yeah. The chok is chok like cut.

[Speaker 2]
Okay.

[Speaker 1]
Putak chok, yeah. I didn't finish my translation here. So it doesn't look good.

[Speaker 2]
Yeah.

[Speaker 1]
Okay. We have to ride on the horse of quietude which is unshaken by. Okay.

Okay. And then nam tok here is a very difficult word. In modern Tibetan, it means a superstition or a stupid idea or a useless worry.

Like when you're going to sleep, it's a good time for nam toks because you're tired and you're worried about things. So what it says is you should ride on the horse of quietude which is unshaken by useless thoughts of ching gu. Right?

Dullness and agitation. Yeah. Okay.

Towards suchness. Yeah, good. Okay, good.

Okay. Yeah, so this is my translation. Thank you, Geshe-la.

Yeah, it's a good job. It's a good job. And by the way, the Tibetan here is really sweet.

The Tibetan is quite high quality. I think he was in a good mood when he was translating this. Probably an honor to translate something by Tsongkhapa that's so important.

His own spiritual life. Oh, you told us this. Yeah.

That's good. If you can take your manuscript when I send it to you today after class and add the other two wisdoms, that would help me later. Okay.

And then send it back.

[Speaker 2]
All right.

[Speaker 1]
All right. Are we... Yeah, that's it.

By the way, the section that we're... What section we're in is called... Let's translate this little piece here.

Okay. Here is the second section and we have to... The one is how to combine shamatha and vipashyana together.

Yeah, nice. And there is a big mistake in the Tibetan. Uh...

Jal is free, right? Free? Yeah, yeah.

When you say B-R-A-L, apostrophe B-R-A-L, A-O-B-A-R-A-T-A-L, it means you don't have shamatha and vipashyana. And it sounds the same, right? So if you don't spell it correctly, you're giving an explanation of why people shouldn't meditate and shouldn't study Mixed Nuts books.

Sorry Geshe-la, I didn't translate the gupa. Here it means the purpose, right? Yeah, yeah.

Why do we have to? What's the necessity? Okay, good.

Why do you have to combine emptiness study with daily meditation? Why can't you just study emptiness all day? Why do you have to meditate also?

That's the main thing. And then he's going to give us the actual way to do the meditation. Good.

All right. Yeah. Do you want to read this little piece here?

The first topic here, which is why you have to combine meditation with your emptiness study. It is presented in the eight lines. He says eight lines.

I count 10 lines. Okay. I think he made a mistake here.

Okay. Okay. Since your reading is so good, why don't you make somebody else suffer?

All right. I'm going to cut it a little bit, because it's just too long. All right.

Hi, Anna. Can you turn on your microphone? No?

Okay. Yes.

[Speaker 2]
Yay. Here.

[Speaker 1]
Okay.

[Speaker 2]
Now, can you hear me? I'm very sorry for taking your time.

[Speaker 1]
Yeah, yeah, I can hear you. I can hear you. I'm sorry.

Talk to me. Okay. Nice.

Thank you. Yeah. Kini.

Thank you. Very nice. Very nice.

This sentence is tough, and I'm going to ask you a lot of questions, Gibson. Okay. What's dakpay ta, and what's chepay ta?

Dakpay ta is you believe things that exist by their nature. Dakpay ta. This...

okay, so there's an important thing to say about these two ta. First of all, ta means extreme, right? Extreme view.

Extreme means two impossible things.

[Speaker 2]
Okay.

[Speaker 1]
And these are... I don't know if you remember, but these are a result of misunderstanding things. They are not misunderstanding things.

They are the implication or the result of misunderstanding things. If the pen comes from its own side, then either it's dakpa or chepa. If the pen comes from its own side, then maybe it's dakpa.

What's that mean? Permanent. Could never change.

Don't say permanent. Okay. Could never change.

If it comes... so one implication of believing that the pen comes from its own side is that it would last forever. It would never change.

And the other implication is that if it didn't last forever, chepa, it wouldn't... It wouldn't stop. It wouldn't exist at all.

Okay. Okay. So if you believe that the pen comes from its own side, necessarily, deep down, you are believing either the pen's going to last forever, the ink will last forever, or that there's no pen there at all.

Okay. And the second one is the result of the first one. Okay, I'll say it.

If it lasts forever, then it... How would you say that? Yeah.

If somebody says, if the pen doesn't come from its own side, then it couldn't exist at all. Okay. That's chepa.

Okay. Pardon. Now we have this correct spelling of dzel.

Dzel, free form. Yeah, yeah. Without.

Yeah. And there's certain kinds of rikspa. Certain kind of reasoning.

Yeah, logic that the middle way school uses. And that logic frees you from those two extremes. Oh, pen's going to last forever.

Or the pen, if it didn't last forever... If the pen is not the way it seems, it cannot exist at all. Okay.

If the pen is not coming from its own side, it couldn't exist at all. That's chepa. So you can...

There's a weapon you can use against these wrong ideas about the pen. And that's called tsun nun. What's that mean?

Sharp sword? Yeah, sharp sword. Whose book has a lot of tsuns in it?

Seiji. Yeah, Seiji's first book. Tsun je kor long, the Wheel of...

the Crown of Life. And now he says, look, you can use the logic of the middle way. And he mentions one of them, which is called...

One or many. Chi tu dzel. Yeah, chi tu dzel.

Yeah, things are neither. The dzel means neither, right? Things are neither one or many.

This du is misspelled, right? It should be T after G. Okay.

No. No. I'm kidding.

This is not a preposition. This is not at. This is the first half of the word.

Uma. Okay, so it means one or many. Chi tu doesn't mean in one.

Chi tu means one or many, okay? It's an abbreviation. For one or many.

And many, many editors have changed it to tu, okay? You can find it. I bet you if you search for it in the database, you could find a lot of them.

Okay, but we're not going to have that fun. We're going to work hard. All right, the next one's kind of long, Gibson.

Pick somebody who's asleep. Okay. I'm going to cut it here just to help.

Daniel Garcia. Whoa. The famous Peachtree World News guy.

Okay, I'm here, guys. Who is doing a New Year's show on the 22nd and 23rd in the morning in Asia. Okay.

Not bad. Not bad. You passed the Taiwanese pronunciation test.

Okay. So there's two ta's here. Takpa and chepa.

They are two strings. Yeah. I think that thing is unchanging.

Yeah, and again, these are implications. If the pen comes from its own side, it would either last forever or it would never be there in the first place. Okay.

Now the very difficult word here is teso. Okay, teso. And do you know what it means?

I don't know. To direct? To direct the mind?

Say again? Direct the mind? Depa means to direct, yeah.

But teso is a very rare noun that means the way you look at something. Okay, the way you look at something. How you think about something.

It's called teso. And where the so comes from, God knows. I have no idea.

But teso means how you think about something. Okay. And what it means here is that teso is that you are holding things to be demadupa.

Holding things to be true. To be, yeah, or to be real. To be real.

So isn't the pen real though? Yes. Well, then why is it a bad thing here?

Because they can be unchanging? Here real means the way it looks. The real the way it looks.

And it's not real the way it looks. It is real. And if you want to prove it to your audience, I always offer to draw a mustache on somebody's face if they say it's not real, you know.

So yes, it's real. But it doesn't exist really. Okay, how's that?

All right. Who's going to read this next part? Minmu Tsunzung.

Hello. Hello.

[Speaker 2]
Good.

[Speaker 1]
Nice. By the way, when you see a Z, Tsunzung, it's just a low tone S, a shen. Shen.

Yeah, it has no, there's no Z in it. And people, poor Lama Zopa, and people call them the wrong way. Okay, so den dzin kyi shen yul tam che.

We had shen shi a thousand times in Venerable Utpala's text this term. So I'm sure Gibson remembers what it is. Shen yul is the object that you believe is there.

Yeah, good. You believe it's there, but... It's not.

Which it's not. Yeah, and by the way, Utpala, he was saying dokpay shen yul, which means the thing that you think is there when you think about something. And Khenpo-che in your book is trying to distinguish between a shen shi and a shen yul.

But in this book, it's a generic shen yul, okay? Okay. And it's a false thing because you have to jik by it.

Okay, so you're going to use rikpa yang dak, Gibson? The reasoning?

[Speaker 2]
For good reasoning.

[Speaker 1]
Yeah, listen, let me teach you something. Now that you're older, there's the rikpa that your wife uses to prove something, but it's not yang dak. It's not correct reasoning.

It's just reasoning, okay? So here it says correct reasoning, which is always the husband's reasoning, will destroy all the things you think are there when you are holding to things as being real, okay? Then the only difficult word here is yang bak.

What's that mean, Gibson? Do you know yang bak? No.

Yeah, yang with an S means very, very far-reaching, very broad, okay? All-inclusive, okay? So Tsongkhapa is adding this word to the wisdom.

He says, I don't want you to just have wisdom. I want you to have big, overweight wisdom. Yang bak means very wide, very broad, okay?

Usually it describes the sky, or like the countryside, very broad countryside, okay? And that shenab shik chupa du dun. To analyze the object.

Yeah, so shindu means what? To seem to correct. Yeah, correctly, exactly, correctly, or accurately.

Yeah, good. Good, so you're going to have to find wisdom, which is very broad, and it's going to have to examine things correctly, okay? Good, all right.

And then you will be able to... Here's a short one. Give it to somebody you like, Gibson, like Emily.

[Speaker 2]
Okay, Emily.

[Speaker 1]
All right, all right.

[Speaker 2]
Okay.

[Speaker 1]
Well, I think in your house you're having lam rim for breakfast. Okay, you should make your lo dru gyepa. What does that mean?

you should make your intelligence increase? Yeah, good. And generally speaking, lodu is intelligence, as opposed to shirub, which is...

Wisdom. Wisdom, yeah. So there's a little different taste of the two words.

And you should use that intelligence to tokpa dekona nyi. To realize the suchness. Yeah, why did Geshe-la forget to bold the kona?

Because it didn't show in the root text? Yeah, he did not use it in the root text, and Choney Lama is giving it to us. So you can say tatva, or you can say, I don't know, demi...

tat... tat... tatva.

Anyway, it means the same thing. You can say such... suchness, or the way things are, or something like that.

Okay. All right. There's a really short one, Gibson.

Okay, Gyelse. Thank you. By the way, Gyelse ran Diamond Mountain, I think, 12 years, or something like that.

We should always bow down to her for that. And now she's in Sedona, and she's in charge of the whole building, and the building is beautiful all the time. The students come, they drop popcorn everywhere, and the next day the popcorn is gone.

And either we have good mice, or we have Gyelse, I don't know. But I really appreciate it. Yesterday she was there on the floor with the plumbers for like three, four hours, trying to fix a leak.

And thank you, thank you for all your hard work. It's a beautiful building. Thank you, Keshe.

It's just a really nice place to teach and to sit. It's a fun place to mess up. All right.

Part two means... Seiji Gomes, that line, right? What is part two here?

Yeah, how to meditate the combination of the meditation and concentration. Yeah, and what's the nge mean? The necessity, or the actual.

Yeah, now I'm going to give you the real meditation. Before I was doing the sales job, why you should combine shamatha and vipashyana. And now I'm going to tell you how to do it.

By the way, I never teach shilak, shamatha and vipashyana, without mentioning the misunderstanding about vipassana. What's that? And it's not to be critical, but it's just that people should understand the word.

Vipassana is the Burmese word from Burma. It's the vipashyana. The full Sanskrit is vipashyana.

And it's not a kind of what? It's not meditation, and it's not watching your breath. That's, if anything, that's shamatha.

Vipashyana means, by the way, what vowel should I make long? Is it vipashyana, I think. Oh, it's vipashyana.

Is it? Vipashyana. Okay, sorry.

Okay, vipashyana is not watching your breath. It's understanding emptiness. It's thinking about emptiness.

So they made two mistakes. They pronounced it wrong, and they have the wrong half. It doesn't refer to the to the meditation.

It refers to the analysis of things about their emptiness, understanding the emptiness. It has nothing to do with watching your breath or something like that. Okay, who's next?

And by the way, I took that course when I was 21 or something from Goenka, who teaches it. And it's a wonderful course. It's a 10-day amazing course.

It's just they got the name wrong. Okay, okay, I have a question. I don't know that much about vipashyana as a meditation style.

Do they teach you what to meditate on? Do they teach you how to examine? Well, I took it from the founder, and actually I was told by my teacher to take it, by my Tibetan teacher.

And it was a wonderful course. There mainly at that time, which was 50 years ago or 45 years ago, they were mostly, he was mostly talking about suffering, meditating on suffering and compassion. And as I remember, he didn't explain emptiness.

Okay, thank you. All right, here we go. But it was a great course.

Who's next up, Gibson? Who's gonna stop? I think Melville Gyatse can keep going.

Ahhh. It's not an English G. It's G-A-H.

Where am I?

[Speaker 2]
Tengen Zen. RGZUGS PA RGYUR BA'I GNYIS SHES BYAS SHING MUG PAS GCIG TZEL BYAS SHUGS Is that Tzel?

[Speaker 1]
Yeah, let me see. I think I made a mistake on the... RGZUGS PA RGYUR BA'I GNYIS SHES BYAS SHING It must be above here.

GCIG TZEL Yeah, sorry. This L should be bolded up. Okay, good.

GCIG TZEL GCIG TZEL TSE RGYUD MI DGOS KYI RGYUD MI DGOS KYI Good. RANG GIS MI PO'I GANG NGUR CIG LA MING NAS MI'I SPYOD PA TSE GCIG TU GNAS PA MI'I SPYOD PA RANG GIS MI PO'I GANG NGUR CIG LA MING NAS MI'I SPYOD PA TSE GCIG TU GNAS PA Okay, good. Now he's defining shamatha.

He's defining shamatha. And he says it's focused on RANG GIS MI PO'I It's focused on MI'I? It's focused on its own object.

Its object. And that object is GANG NGUR CIG. GANG NGUR CIG.

Whatever it is. Yeah, whatever it is. And it could be a baseball.

It could be a soccer ball. It could be, in my case, YO CHAO. Anything you focus on.

So GANG NGUR means anything. But the big word here is CIG.

[Speaker 2]
Whatever?

[Speaker 1]
Yeah. Yeah. Yeah.

Oh.

[Speaker 2]
We missed all of that, dear Geshe Michael.

[Speaker 1]
Which homework question from Gibson's homework is in the first line here?

[Speaker 2]
The last question about focusing on a single thing.

[Speaker 1]
Yeah. He said, what did Geshe Michael's teacher say about single-pointed? And then it's looking at one thing.

Focusing on one thing. And here he says it. Here Choney Lama says it.

When you take an object, one object, and you look at it single-pointedly. Now the difficult thing here is MI SPYOD PAR. What's that?

Without analyzing. Yeah, it's not shamatha's job to analyze it. Whose job is it?

Vipashyana. Yeah, vipashyana. What's the long A?

Vipashyana, right?

[Speaker 2]
It's the last syllable. That's what Christina just said in chat.

[Speaker 1]
Vipashyana. Okay, good. Anyway, I'll look it up.

All right, good. Vipashyana. Anyway, it's confusing here, Gibson, because he says, don't analyze.

Don't think. And that can be confusing. But we know what he means is the job of shamatha is just to hold one object.

The job of shamatha is not to ask questions about the object. That's the job of vipashyana. All right.

And that... This KOM and why I was bothering Venerable Gyelse about the pronunciation. Can you explain why, Gibson?

KOM. KOM means to used to, not to meditate, right? Yeah, it means to get used to.

Let's check the root text and make sure it was KOM. Where is that? The first line.

Yeah, good. KOM PA. Yeah.

That means what? You use the DIN YIN ZIN to used to put down the concentration on one object. Single point.

Yeah, get used to staying on one object. Get familiar with one object. It doesn't say meditate.

But obviously Tsongkhapa is playing with the word, right? And that's the function of... he doesn't say shamatha, he says...

He says meditative concentration. Good, yeah. DIN YIN ZIN.

So I had a human dictionary for my whole life, for 25 years, in the same house. I had a human dictionary. Sometimes he didn't want to talk to me because I bothered him all the time.

But sometimes he would answer me. Do you guys remember how Rinpoche taught me the word DING NGES? DING NGES.

Daryl Strawberry on the baseball, focused on a... That's one. That was one, a baseball player.

But he taught me DING NGES, driving to... Yeah, I used to drive him to Washington, D.C. once a month for classes. He would do a weekend in Washington, D.C. once a month. And we would drive through Maryland. And Maryland is a boring state with big grassy areas. And he'd say, that green out there is NGOS DING DING.

So say NGOS DING DING. NGOS DING DING. I don't know if it's a fun word.

NGOS means green. It can also mean blue. It's a confusing word.

And DING DING means very vivid, very bright, and just jumps out at you. Bright color, very strong bright color. So that's how he taught me the word DING DING.

So here it means you're holding the object with a lot of bright, clear mind. Bright, happy mind. So DING and ZIN doesn't mean you close your eyes and you're dull, and you're sitting there without moving.

It doesn't mean that. DING NGES means you're watching a great movie on Netflix and you have DING NGES. You have, wow, this is so cool.

That's DING NGES. So never forget, DING and ZIN is a happy, bright, excited state of mind, and it's not dark, sleepy, eyes are closed, like that. That's not DING and ZIN.

DING and ZIN is like how you feel when you're watching a really good movie. Or you're listening to Jimi Hendrix. All right.

,'GYUR PO RGYUR BA NI, ,ZHIR BYED ZHING, ,MOD PA CI TZAM STE, ,'GYUR MI DGOS, What's ZHIR BYED? I don't know. Has this as its foundation?

I would say that, yeah, I would say that. There is an expression in Tibetan, ZHIR ZHAG, and it could be that. ZHIR ZHAG means start with that.

Start with that. Get that strong, and then move on to Vipashyana. ZHIR BYED means start with your focus.

Start with a bright, happy focus, and then move on to analyzing the object. MOD PA CI TZAM means ZHUR MI DGOS. What's that?

I don't need to say. Yeah, needless to say. In English we say needless to say.

Of course, that's where you should start. Do I have to tell you? I don't have to mention it, right?

I don't need to mention that. That's where you should start. Okay, good.

Okay. How are we doing on time? Nine minutes, Keshava.

Great. Wow. I got to split this next one.

I don't remember what it says. Okay, let's cut it here. You got a victim, Gibson?

Yeah, Earl. By the way, Earl is going to be there at the end of this month when we start the Hatha Yoga Pradipika, which is an extraordinary book, yoga book, the best yoga book ever written, maybe? And it not only teaches you the eight limbs of yoga, but it teaches you in detail how to do a retreat, how to do breath meditation, how to do that neti pot, and how to do each of the poses.

[Speaker 2]
It's also got your favorite line of all scripture, doesn't it?

[Speaker 1]
Yeah, Manubhila Sita, which means generally you should watch your diet, but once in a while you should eat something you just really enjoy. That's why I teach that book, because of that. Okay, so Earl's gonna be teaching with me, and I hope you guys can come.

Ah, that's a YSI program. Okay, please read, Earl. And by the way, you can send me a check for the advertisement, okay.

[Speaker 2]
MIG PA LA TSE GCIG TU NAS SHIN PAS RGANG NAS DON LA TSUL BZHIN DU SPYOD PA'I SO SOR RTOG PA'I ZHES RAB GYIS KYANG Good.

[Speaker 1]
Okay, so you start with MIG PA LA TSE GCIG TU NAS PA. What's that mean, Gibson? You start with the one object, single pointed point.

Yeah, yeah. What's this SHIN PA attached to a verb? Present tense?

Yeah, present, what do we call it, Nick?

[Speaker 2]
Gerund.

[Speaker 1]
Present continuous? Gerundalizer. No, it's not a gerund.

It's a... Oh, present participle? Present active participle?

Anyway. It means ING in English. Okay, so keep staying there, staying there, staying there, staying there.

What, on this? Present continuous. Anyway, keep staying on the single object.

And in that NGON, and it doesn't mean the person who divides the milk from the water here. Gibson. It's not a goose.

It's not a goose. Okay, when you say NGON PA, it means a goose or a goat, okay? When you don't have a PA on it, it means stay in that condition, stay in that mood or that mode.

So it's completely different. When you say NGON MED, it means stay in that mode. Okay.

When you say NGON PA, it means a dog or a goose, okay? All right, good. So stay there in that mode.

What? One pointed on the object, okay? And then start CHOD PA-ing the object.

Start analyzing that object. Yeah. And by the way, when CHOD PA occurs with RTOG PA, it has a different feeling, okay?

When CHOD PA is used to describe wisdom, it means dig, dig, dig, and find out the truth, okay? Like go to a pen lecture and listen, okay? But when you use it with RTOG PA, in the Abhidharma especially, which is coming in Stanley's text, it means noting, noting, and what's the other one?

Noting and examining, okay? RTOG PA means you just notice the thing. And CHOD PA means you start asking questions about it, okay?

So in the Abhidharma, CHOD PA means something else. In Majjhimika, it means examine the object. Try to figure out if the pen is coming from you or not.

What's TSUL SHING mean? TSUL SHING, correctly, precepts. Yeah, correctly.

TSUL SHING means correctly, yep. And then that wisdom is called SOR RTOG, okay? So SOR RTOG PA, what's that mean?

Realize individually. Yeah, and you can say analyzing or something like that. Yeah.

Okay, SHES RAB KYI KHYEN, use that kind of wisdom. Who's up next, Genshun? Rebecca.

[Speaker 2]
YIN LA GYI DANG LA YID BLO BA MED PAR BZHIN TU THAN PAR GNAS PA'I YI THING YIN GYIN BSKYED PAR GNAS PA LUS MTHONG NAS LUS MTHONG LUS LUS LUS, nice, okay.

[Speaker 1]
What's YIN LA, Gibson? The way it is? Yeah, the way things are.

In English, we say the way things are, and that's exactly the meaning, okay? You should focus on that object. What object?

Okay, the way things are. How does the pen exist? Who put the pen there?

Why am I seeing a pen? Which way is it coming, from me or from the other side? That's YIN LA GYI DANG LA.

You got to stay on that object. YOD MA'I Unshakable. Yeah, unshakable.

Don't start thinking about lunch or breakfast or your nap after class. Okay. Stay there.

SHIN TU BSTAN PA Very firm. Yeah, this spelling of BSTAN PA means firm. Without the E, with the A, it means very firm.

Stay there very firm with your THING YIN ZIN. With your meditative concentration. Yeah, and this LO.

LO means LOD DRO or SHI RAB. This wisdom intelligence. THING YIN ZIN GYIS PA LUS PA LUS MTHONG NAS Yeah, I'm not sure here.

LUS PA LUS MTHONG NAS THING YIN ZIN What's the root text say? THING YIN ZIN GYIS PA LUS MTHONG NAS SHI RAB NI I don't know why it says that. THING YIN ZIN GYIS PA LUS MTHONG NAS YAL MA'I SHIN TU BSTAN PA GNAD PA YI THING YIN GYIS PA MTHONG NAS SHI RAB NI I don't know why he says that.

Isn't it just clarifying what is seeing? Utilizing your mind to see? As opposed to something else?

[Speaker 2]
It's based on what you've seen, as in based on what you understand.

[Speaker 1]
YIN LUS KYI BSTAN PA YAL MA'I SHIN TU BSTAN PA GNAD PA YI THING YIN ZIN GYIS PA LUS PA LUS MTHONG NAS Maybe it's like pointing out that we're not necessarily talking about having seen it directly yet.

[Speaker 2]
He's saying, well, it's okay, it's still intellectual.

[Speaker 1]
What it says literally doesn't make much sense. You see with your mind that you are able to have concentration. I've got to think about it.

We've hit time. That's lucky. I'll do it next time.

I'll think about it. Maybe I'll get another commentary. I don't see why I would say it that way.

But there's some deep meaning there. Tsongkhapa doesn't say things lightly. You've got to have a summary?

[Speaker 2]
It's hard.

[Speaker 1]
Today we talked about if you only focus on one object, single-pointedly, then if you use the wisdom that comes from listening, concentration, you don't use the wisdom coming from the meditation. You go to the mixed nut class and you're going back home and on the car you're thinking about it, but you don't do the meditation and you couldn't cut the root of the samsara, which is the misunderstanding.

[Speaker 2]
And we have talked about two kinds of extremes.

[Speaker 1]
After you feel that the pain is coming from their own side and then you think that the pain couldn't change or they couldn't exist. So we have to use the reasoning from the middle way. And one of the reasoning is the one or many.

To use the least sharp sword to cut off this string. We are going to... In this class we're going to why we need to come back, combine the shamatha and vipashyana.

So this is it. Then in next class we're talking more about it. Okay, good.

So for your homework, I'd like you to finish these three paragraphs. Starts with YIN LUG, then ZHIG LHAG, then RANG GI MIG PA LA. And I want you to explain to us this second line here.

Maybe you can talk with Nick and Ben and Wern and figure it out. It's kind of a mystery. These three lines.

Okay, Uncle Nick. I can see your boss is there. Yeah, she has a whole list of demands for when this is over.

[Speaker 2]
Yeah.

[Speaker 1]
The work begins now. Amelie! Amelie!

Amelie! She's in a mood. All right.

I am too. I am too. That's probably why I see her.

Fair enough. Thank you for classes, Geshe-la. Thanks, Gibson, for good work.

You're working really hard, and I really appreciate it. Thanks for making us look so bad, Gibson.

[Speaker 2]
Yeah, Gibson.

[Speaker 1]
Have a great yoga practice and break, and we'll see you guys in a few hours. All right. Thank you.

I'll try to wake up from my nap. Okay. See you, guys.

Bye. Yay.