Ник Лашо — Книга 2: Ратнамала, занятие 11

[Speaker 1]
Stephanie and he, we had another person that couldn't do their classes. I know how jet lag is. It's bad.

It can be rough. I once fell asleep while teaching the Four Steps. Jet lag from Seattle.

[Speaker 2]
Did you just fall asleep in the middle of the class?

[Speaker 1]
Did I hear Connie in there laughing at me? Yes. It's not at you, it's behind you.

Thank you, Geshe-la, I appreciate that. All right, we have been discussing developing two important qualities needed for practicing the teachings. So, it's kind of like two main, two of the main ideas we've been talking about so far.

And especially in the last class, what are they and how do they relate to each other according to Nagarjuna and Khyatsabje, two important qualities.

[Speaker 2]
Faith and wisdom.

[Speaker 1]
Yes.

[Speaker 2]
Wow.

[Speaker 1]
Is that Hasso? A haircut in Seattle?

[Speaker 2]
No, Stanley.

[Speaker 1]
Oh, Stanley. And how do they relate to each other?

[Speaker 2]
One leads to the second.

[Speaker 1]
Yeah, good. Which is one and which is the second? Faith leads to wisdom.

Good. Yeah, great. He says faith is like a preliminary practice to wisdom.

None of these four, this is like Jeopardy style. None of these four cause good students to transgress the teachings. Please give the four in English and Tibetan.

We can do English first. Oh, desire. Yeah, good start.

Who is that, Stanley? Yeah, I don't know. He's the only one that's listening in your last class.

Anger. Bob Suno says anger. Yeah, good.

[Speaker 2]
So, remember there was the four things and the last one caused us. Oh, I see. Good students, yes.

Doubt, is it?

[Speaker 1]
I heard desire and anger. Those are two correct ones. What are the others?

Stanley proposes doubt. Misunderstanding. Misunderstanding is right.

Is that Bob?

[Speaker 3]
That's Aso.

[Speaker 1]
Bob says Aso. $20 for the fourth one, if you're not looking at your notes. Aso says fear.

$20 for the fourth one. Oh, who said it? I heard it.

Aso says fear. Aso, I owe you $20. Hey, Nick, I charged $19 to use my mic.

The airwaves tax. Fair enough. Craving anger, darkness, and fear.

Nice, Aso. Why did they add fear?

[Speaker 2]
Because out of fear you could hurt somebody.

[Speaker 1]
Yeah, basically. Yeah, that's what I think. I just wrote, yeah, I guess it's because it's another really common emotion that could cause people to transgress the teachings and do something terrible.

And I feel like I observe that a lot in the world, so it's kind of pertinent. Yeah, okay. Oh, this is like Sugang style.

Fill in the blanks. I like it. Oh, wait, wait.

Sorry. What are craving anger, darkness, and fear in Tibetan? Aso, earn that money.

That's $5 each, right?

[Speaker 2]
Jake.

[Speaker 1]
He says Jake for fear. Yeah, good.

[Speaker 2]
Desire is du.

[Speaker 1]
Craving is du. Yeah, that's good.

[Speaker 2]
And timuk.

[Speaker 1]
Yeah, he actually uses the word. Did you give me the word for anger?

[Speaker 2]
No, anger, I don't know. Maybe.

[Speaker 1]
Shedang. Shedang.

[Speaker 2]
Shedang.

[Speaker 1]
Shedang. Shedang. And in the text, they used mongpa for darkness, but timuk is what it's referring to.

I mean, they used mongpa. Okay. Whoa.

I hope I can remember this. You guys in the peanut gallery have to speak really loud, because we can barely hear you through the mic. That's what they want.

Let me fix the mic. Maybe there's something wrong with the mic. No, it's all right.

Okay, I remember now. Okay, good. So, this was like the last paragraph.

It's not a translation, but it says roughly what it was talking about. We call someone a sage when they, you can read the whole thing first, if you want, take a second. I feel like Ben can get this one.

Because you can figure it out if you put it.

[Speaker 2]
The last two.

[Speaker 1]
Yeah, that's very good, Stanley. That's very good. That's true.

Themselves.

[Speaker 2]
Is virtue the replace with them with virtue? I don't know.

[Speaker 1]
Yeah, good, good, Rob. Were you at the class?

[Speaker 2]
He was, he was.

[Speaker 1]
Yeah, yeah, yeah. Sure, sure. So, Rob, can you figure out the rest?

I'll give you a hint. We call someone a sage when they have thoroughly blank their actions of one, two, and three. Purify their actions of the four.

Body, speech, and mind. Yeah, body, speech, and mind. Good.

Whoa. Connie just made 60 bucks. I didn't hear her.

Did she say it?

[Speaker 3]
You can say body, speech, and mind.

[Speaker 1]
Oh, good. So. Examine?

Yes, Geshe-la. 20 bucks for Geshe Michael.

[Speaker 2]
I thought that was a 60.

[Speaker 1]
Thoroughly examine. Examine when they thoroughly examine their actions of body, speech, and mind. Hey, Nick, now if you're the U.S. government, you take 50. I mean, 15. Okay, anyway. Yeah.

Okay, and then this is the last. If you guys, you have to remember this. They have given up those.

They've examined their actions of body, speech, and mind. They've given up those which are blank and blank.

[Speaker 2]
Non-virtue and neutral.

[Speaker 1]
Good, Stanley, good. All right. I'll buy you a good coffee next time I see you.

It sounds like jet lag is useful for learning. You may dedicate this what? Virtual.

Yeah, good. All right, nice job. All right, that's my quiz for today.

Nice homework. That was sort of last minute. Thanks for doing that.

My pleasure. Here. I did some attempts at translation.

Because I love doing it. A lot of, I guess it's quite a bit. But let's see how fast we can go through it.

Some of it's quick. Okay, this is, we did this. So we're like dividing parts.

It's actually several deep. I think I'm going to have to make an outline. But the second part has two parts.

And then the first of those has two parts. And then here we are. Those have three parts.

Those have four parts. The first part has two parts. I would do one space after a colon.

I thought I'd, oh, no, you're right. No, listen. Me and Utpal have some kind of city we've done.

Yeah, I would just suggest semicolons between such small items. Absolutely. Yeah, actually, I meant to.

Okay, good. I'm always just a Spider-Man and running around. I love that photo.

I got it. We got an extra space before Dongpo. Oh.

Wow, Spider-Man. Spider-Man has clippers too. Extra space before Dongpo.

Oh, that's interesting. Okay, good. Okay, good.

Dharmalakshmi. One, two, three, four, five, six, seven, eight, nine, ten. The first seat says four.

That's for the 16 teachers for reaching the higher realms. Good. CHOS SDIG PA LAS GZHAN LA DE DAG MED PA BSTAN PA That other name.

No. CHOS SDIG PA means GZHAN LA DE DAG MED PA BSTAN PA. No.

CHOS SDIG PA LAS GZHAN LA DE DAG MED PA BSTAN PA I was confused about this one. It's a demonstration that these 16 are not found in any other system than this one. Oh.

CHOS SDIG PA Okay, that makes more sense. And the third one is correct. It's also engaging wrongly with those teachings.

MI YIN GYI RGYEN GYI SO SOG ZHIG PA An explanation of the individual results of Pabongka Rinpoche's work. Good. Perfect.

Yep. Let's do the next paragraph. I just decided to say this was, you know, turning your back on things.

I don't know. No, that's fine. But it means the 13 which you should turn your back on.

Okay. Okay. Yeah, okay.

The 13 teachings which you should turn your back on. Shouldn't we call it things then instead of teachings? I think it's the 13 instructions that you should turn your back on.

Because they're wrong instructions. Okay. Like that, which you should turn your back on.

Okay. And the three... Those are the three instructions to engage in or something?

Or the three things to... Probably means the opposite of dok. Uh-huh.

Yeah. So, engaging. Yeah, the three practices that you should engage in.

Along with a brief summary. And then you need... Yeah, that's all.

Yeah. Along with a brief summary. Good.

Okay. And I would try semicolons. Yeah.

Yeah. Right, right. Okay.

I can do this later. Okay. I thought I did semicolons, but I guess I'm imagining it.

Okay. The first of these has two parts. Turning our backs on the ten non-virtues and turning our backs on other...

Yeah. Whose text? It was in Sugeng's text that they're trying to draw a distinction between Migewa and Kanamatoa, right?

Yeah. Okay. I think mistakes is okay.

Again, it emphasizes the reaction of good people. Other ill-advised activities. Yeah, something like that.

Dampe mempa. He cried, by the way. Okay.

Let's skip the root text and go straight to the... Oh, let's play a game on the root text. Let's go back up.

Let's play. Where Ahinsa is in the Tibetan. Oh, okay.

It's... Misopa. I think it's the combination of pong and sepa.

No, it's misopa. Oh, it is misopa.

[Speaker 2]
Okay.

[Speaker 1]
Yeah, and it's interesting because the Tibetan is a literal translation of the pieces of Ahinsa. Because hin means to slay. And it came to mean violence.

But the Tibetan translator has chosen not to kill. Oh. So, it's misopa dan ku pong.

So, the pong only relates to ku. Chaurya is stealing. And virata means to give up.

Okay. I thought it was misopa like Ahinsa. But then I thought since there was a pong, I was confused.

It's kind of exciting that that's how they translated Ahinsa. It's kind of cool. And if it's the opposite of the first virtue, then it should be not killing.

You see what I mean? Yeah, good. shing gi chung ma pong dang.

Yeah, vajra... paradara. Paradara means the other person's...

chung ma. What's chung ma? Wife.

Yeah, yeah. Giving up any relationship with other people's wife. Good.

Okay, let's go on. Okay. Let's go to the commentary.

Dambani. Nick, can you... Do you want to have someone else read from the audience and you correct them?

Okay. I think I saw Osiris there. Whoa.

Come on, you got to sit with Osiris. He's going to run away, Nick. Dude.

Okay, here we go. We will.

[Speaker 2]
You can start.

[Speaker 1]
Just be shameless and say it loud.

[Speaker 3]
Okay. Good. Nice.

[Speaker 2]
shen gyi...

[Speaker 1]
shen gyi...

[Speaker 2]
shen gyi sung pa.

[Speaker 1]
sungway.

[Speaker 2]
Sungway.

[Speaker 1]
saru... kuwa.

[Speaker 2]
Kuwa. pongwa dang.

[Speaker 1]
Good. nyang gi chung... What's that, Nick?

shen gyi chung ma. shen gyi chung ma pong da bang. pongwa dang.

[Speaker 3]
lu king la mi je.

[Speaker 1]
lu king la mi je wa.

[Speaker 2]
la do ba yin la.

[Speaker 1]
Yeah, stay here. Sorry, Osiris. That was good.

Okay. What was the first one? Anyway, probably things you're not supposed to do.

I'm going to go back up. That's okay. What's sok chak?

For all living beings. Yeah, any living being, including humans, okay? Not to kill them, okay?

By the way, sok chak is the modern Tibetan word for animal. But in the scriptures it means living being, including humans, okay?

[Speaker 3]
Hey Nick, there's been a request to make your word full screen on your computer.

[Speaker 1]
Okay.

[Speaker 2]
We can all see your flower of cat pictures.

[Speaker 1]
Thank you. Okay, good. And then you have to give up kuwa.

Stealing things that belong to others. Nice, okay. And you should pongwa, messing around with shen gyi chung ma.

Yeah, I wrote give up coveting other people's wives. It just says give up other people's wives, which comes from English. It probably means improper relationship with other people's spouse, since we are trying to update the scriptures to not mail them in.

sum ni nukpa mi gyurwa lakpa yin ma. These three... Oh, what is that?

Yeah, these three represent dokpa from mi gyurwa ne. Yeah, these three are the non-virtuous actions that we need to turn our backs on, which relate to our body. Good.

Body, speech, and mind. Actions, words, and thoughts. I prefer actions, words, and thoughts, than body, speech, and mind.

[Speaker 2]
Okay.

[Speaker 1]
Firstly... But even when it says like lu kyi... That's what I mean.

You can say body, speech, and mind, but we rather in English we say in your actions, your words, and your thoughts. For sure. That's a more sweet English.

Okay, keep going. Osiris was begging me to read another paragraph. Can I ask you two quick questions?

One is, when you say that, I'm like, yeah, when I'm writing something in English regarding this stuff, I would tend to use that too, and I want to use your advice. If you were translating something that says lu kyi le, would you go as far as to not use the word body, and find a way to change the sentence so that it would say actions? Yeah, and this is a theory of translation, which says that if you're literal, the reader understands less.

Okay. In that case it's a mistake in translation. You see what I mean?

Great translation is not the conveyance of words. It's the conveyance of meaning, even if you have to ignore the word. That's a thing that I really believe in.

The goal of translation is that the reader gets the correct impression, and it is not to transfer a word from one language to another language. That's not translation. Some people said, you're taking too many liberties, and I say, no, you are giving people misunderstandings.

I'm not taking liberties, you're giving them misunderstandings. So which is translation? It's funny, sometimes the criticism for, in my opinion, good translation is a funny thing.

Okay. The person reading it gets the correct perception. If the mental images match in DCI terms, you have translated.

Okay. Shall I kind of just say physical actions here? Since it's going to be juxtaposed with words and thoughts?

Yeah, I would say actions. You can say physical actions, that's fine, or actions of your body is okay. That's fine.

Always seek for the word that you would use to explain it to a friend on a bus or something. That's great. Okay.

LHAG PA MI BSTAN PA'I DU BZHIN RGYUD NI MA'O Oh wait, I'm sorry, that's Osiris's job.

[Speaker 3]
LHAG PA MI BSTAN PA'I DU BZHIN RGYUD NI MA'O MA I'm signing an F here.

[Speaker 1]
Signing an R. MA'O This one is YEN.

[Speaker 2]
YEN GYI SANG ZHES PA ZHES PA CI ZHING MA BA MA BA DANG DRA MA DANG GANG GIS GANG GIS ZHES KHO PA ZHING BRING BLO MA WA ZHIG ZHUG ZHIG ZHUG PA YID DANG MA BRAS DANG BA YUNG CHUNG RGYAL DU MA BA NA RGYAL NA RGYAL YANG DA PA SONG DONG PA NA RGYEL NA RGYELA BA LA DUG PA YIN LA That's good.

[Speaker 1]
You got his spot. I just wanted to say hi. He ran away.

I guess that's the end of it. OK. LOP PA MI DENG PA DU SHES RGYUN NI MA BA GNOD SEMS BSKYEN GYI SLOB PA Oh, so be sensitive to when there's a question, and then he will often give you a positive just following to explain it.

So actually, he didn't need to say LOP PA MI DENG PA, but he's trying to gloss the word LOP PA. Right. Yeah.

That's just what I thought I was being sensitive. I think I'm being sensitive to it here. To be wrong, not to be true.

Good. OK, that's good. Good.

But DU SHES RGYUN, what's that mean, you guys? DU SHES RGYUN. It's an idiom about lying.

Oh, oh, oh. SEMS. Yeah, you know in your mind, like you have a different conception of what you're saying. Changing your conception.

Well, I would say something like, I mean, literally, it means you are adjusting their perception of the thing. You're in a bad way. They have a possible correct understanding of what really happened.

And through your words, you change their conception to a misperception, to a misconception. You see what I mean? So DU SHES RGYUN means to knowingly adjust another person's perception of the truth.

So it's a subtle thing, right? And that's that idea in DCI where they call it, yeah, the mental images don't match. Perfect.

So by the end of your act of speech, the other person's mental picture of what you're talking about and your mental picture of what you're talking about should not match. And that's lying. And that's interesting, because that means all forms of communication are open to give them a correct picture.

You see what I mean? You might have a really weird thing to incite a proper picture in another person's mind. You see what I mean?

The end goal of speech is that the picture in your mind is matched by the picture in their mind. No matter what words you have to use, no matter how you have to say them, if at the end of the day, the picture in their mind matches the picture in your mind, you have spoken the truth. And if in the end of the day, the picture in their mind does not match the picture in your mind, you have lied, even if you spoke the truth.

Isn't that interesting? That's a heavy possibility. Yeah, it's not enough to tell the truth.

You have to make sure they get the right impression in their mind. Because sometimes you tell the truth and you know they're not going to get the right impression. Yeah.

Okay. So, du she gyur means to adjust the mental picture to fit what you want, even though it no longer is true. Okay.

Like, I don't want my wife to think that. Okay, du she gyur ni maw. YEN GYIS GZHAN NYID RJE PA Speaking words that divide other people.

Yeah, good. Then, why did I pre-nasal so heavily? NYID RJE PA Because you're doing it?

No, because 99% of the time, RJE PA means to do. But if it has a pre-nasal on it here, it means... GZHAN ends with N, so you have to.

I'm sorry? GZHAN ends with N, so you have to make it longer so that the pre-nasal comes across. Oh yeah, but I'm just trying to say, when you pre-nasal the word that 99.999% of people do, when you pre-nasal it changes the meaning totally. RJE PA To divide. Yeah, how do you say to open a door? RJE PA RJE PA GONG RJE Okay, yeah.

So, RJE PA means you want to split other people up. Okay, good, divisive speech. That's what I mean...

Oh yeah, I was speaking words that divide other people. That's perfect. Oh, I wrote works, but I meant words.

No, I like it, it's perfect. I didn't speak yesterday. Harsh speech.

GZHAN GYI GZHAN CHOS PA'I TSIG RLING PO I did this in a hurry. Yeah, I would say GZHAN CHOS PA means... What do you call that?

Pains their hearts or something? Uh-huh. Hurts their feelings.

It hurts their feelings, actually. GZHAN GYI GZHAN CHOS PA'I TSIG RLING PO Hurts their feelings. Maybe a word can look up LING PO, because I thought it meant profound, but maybe it means something else, okay?

GZHAN GYI GZHAN CHOS PA'I TSIG RLING PO No, that's the one that I looked up and decided was discourage, but it had a few meanings. Yeah, I don't know this word. I thought it meant deep, but I must be wrong.

I think it does, but I think that didn't fit here. It doesn't fit here. Yeah, so there was another...

Hurts the feelings makes sense, but did you look it up already, Ward? Yeah, it can mean deep. It also means like a temple, like B-R-T-A-N, like firm.

Firm, yeah. Oh, that's why I said stern. Okay, that's why.

I like stern here. I'll go with stern. TSIG TSIG NYID DANG MA'AN BRAL BA'I CHUNG RGYEL I love this one.

Let me see how you said it. Yeah, MA'AN BRAL BA'I means... Disconnected.

We have a word in English. Non-sequitur. CHUNG RGYEL means to blah blah whatever comes to your mind.

That's an idiom. CHUNG RGYEL means... The whole thing means to blah blah whatever comes to your mind with no connection to what you said the moment before.

And no connection to what anyone's talking about. And that's his description of useless talk. Just whatever pops in your mind is called CHUNG RGYEL.

And then MA'AN BRAL BA'I means... It doesn't relate to what we're all talking about. You say, hey, did you see the match game today?

You just think... We have guys. What's that called in English?

Non-sequitur. General consciousness. But what do you call it when you're up on a stage and you get...

[Speaker 3]
Channeling.

[Speaker 1]
Anyway, your stream of consciousness... Soliloquy. Subjecting everyone around you to your stream of consciousness all day long.

No matter how unconnected the thoughts are. It's like, what do you call soliloquy? Your whole life is a soliloquy.

You are to be or not to be. You are like an actor by yourself on the stage.

[Speaker 2]
Monologue.

[Speaker 1]
You have no feeling of the other people are listening or if it matters to them. Or anything like that.

[Speaker 3]
Anyway... What is the name of Congress where you talk more? It's a legislation.

[Speaker 1]
Filibuster. Filibuster? A one-man filibuster?

Okay, yeah, okay. Saying whatever comes to mind. Yeah.

DONG MA. I mean, I could change it. Would you change it instead of sporadic or disconnected, which is almost technical sounding.

Just say, saying whatever comes to mind for the whole thing. Yeah, I would say saying whatever comes to mind. That's okay.

Whatever pops in your mind. Yeah, that's fine. It's a beautiful description of that misdeed of speech, right?

Just blah, blah. It means blah, blah. Random.

Yeah. Blah, blah. Random blah, blah.

Nancy Karen proposes Nancy. Random blah, blah. Who's up next, Nick?

Let's see. Does Nancy read Tibetan? Come on.

Sit in the heart. There you go. She's visiting, Nick.

Cool. Hi, Nancy. She's visiting her clan.

[Speaker 3]
My past friend.

[Speaker 1]
Old friend.

[Speaker 3]
Okay.

[Speaker 1]
I'm going to help you out here.

[Speaker 3]
She's busy.

[Speaker 1]
Good, you're good so far. Give her the Swayadiyan text. She's busy.

[Speaker 3]
Good. LHA GOS PA DE PHA'I MED PA NYID KYI THAB BA NYID KYI MI SKYE BA GSUM DANG BYAS PA YANG GZUGS PHONG BA'I LAS LAM LAS LAM DI DAG LA LAM LAS LAM KHAR PO CHUD TE DOD PA DAG NYID GNAD PO YIN NO Nice, good job.

[Speaker 1]
Okay, very good reading. You think to yourself that it's wrong that someone else got it. No.

Well... That's something that you think should have been yours they got or something? Chima Rung, we use it in the four immeasurables.

That's the classic occurrence. How wonderful it would be? Yeah, how great it would be.

Chima Rung. If all the gods in the whole community, your cheat may have happened. Daki Ja, I'll do it.

I'm a lady. Oh, so when you think to yourself that something that someone else got, how wonderful it would be if that were mine, something like that? Hey, what's the problem if I happen to acquire what they just got?

Yeah, what would be the problem with that? Chima Rung, hey, what's wrong with that? To think that is chakpa.

That's jealousy. No, attachment. Desire.

What? Attachment, chakpa. Attachment, oh, okay.

Yeah, chakpa. So, drid chak is desire. When you cut the chak off separately, it means attachment.

I guess I knew the word was typically that, but I am confused because it's the ten non-virtues and then usually we've learned that as jealousy. No, but... Oh, no, these are the ten good deeds.

This is the top ten. He's describing the top ten in these three paragraphs. You see what I mean?

He's describing... At the end of the ten, he's going to say bongwa. Giving those up is le lam karpo.

Yeah, giving them up is the white path, the good path of karma, giving up the ten. Yeah, so he describes the ten as negative things, and at the end he says not to do those is the ten virtues. Right, right, right.

So, what I'm saying is usually when... Am I crazy? When you've taught us the ten non-virtues in the past, the first one of mind is usually jealousy, not attachment, right?

Well, it's more like... Yeah, number nine is the kind of anger that someone else got something, and number ten is the kind of happiness that they got something they didn't want. Eight and nine, yeah, yeah.

It was usually nab sem, but they call it chakpa here. Same thing, exactly the same thing. So, it's just desire for other people's stuff.

So, you never bought a Tesla, and now you're thinking you need a Tesla. That's chakpa. That's chakpa.

You never bought a Tesla, you think you need a Tesla, and this is chakpa, number nine. Yeah, okay, chakpa.

[Speaker 3]
Isn't attachment, even without having anyone else have it, it's just attachment the way you hold on to it?

[Speaker 1]
Well, he's described it this way as someone else got something, and your reaction is, I should get something like that. And by the way, chakpa as a verb can mean when you're making a cake, when you're kneading dough with your hands and it sticks to your hands. That's called chakpa.

So, it's kind of like that, sticky fingers or something. You want to keep that thing. You see what I mean?

You want it to be yours, okay? So yeah, Nick, it's not so much as unhappy that someone else got something. He doesn't describe it that way.

He says you would like to glue yourself to the same thing that they just got. Okay. That's number nine.

Okay, that's eight again. It's covening. Yeah, eight.

Covening. Yeah, it's the old Christian idea of covening. ,GZHAN NAG KUN NI NAR SEMS PA'I NUS SEMS, Yep, that's good.

When you think harmful thoughts towards others, that's ill-will. That's good. ,LEN DRIN NAG KUN NAG PA'I MED PA NI GYI LTA BA YID MI RGYUR BA GSUM, Sherpa When you disregard the idea of cause and effect, that is to hold the view that nothing exists at all.

Right? Is he saying it's... Oh, no.

He says when you go in depth, LEN DE, you hold the view that LEN DE MED PA NI. Oh, that they don't exist at all. Yeah.

Right, right, right. Okay, that they don't exist at all. Yeah, and there's lots of number tens, and he chose this one.

One where you reject karma and its results as wrong view. There's many other like this. Anyway, Nagarjuna defines wrong view here as the view that it's not really there.

It's how Nagarjuna describes number ten. Bad deed number ten. He calls it the view that the stuff is not there.

Yeah, I guess that's why I thought that Gyaltsabje was going there too. Let's look at the Sanskrit. That'd be interesting.

MED PA NI GYI LTA BA Oh, I must be down... Right, a little farther up. No, the other way.

I think it's down below, isn't it? Oh, no. You don't see it?

Oh, no, I don't see it. Oh, no, here it is. MED PA NI GYI LTA BA Yeah.

DUR SPAM PA NI BAR JAMS RIGS TE, KARMA PATHAR SHUGS NA, VESA KRISHNA PAD NA, PA PAD NA, NAS TE KHYER DUR STI NAM Yeah. I don't know. Dṛṣṭi means the viewpoint, right?

The dhāwā. Tāḷi-vājra means yong su-pongwa. Lobha means yong su-pongwa.

Anāṣṭikā. Anāṣṭikya means it doesn't exist. Anāṣṭikya-dṛṣṭi is to view things as not existing.

And that's how he describes number 10. He calls it the view that things aren't there. He calls it anāṣṭikya-dṛṣṭi, the view that things aren't there.

Yeah, that's how I was interpreting the me. Gyaltsabje throws in, when he sees the view that it doesn't exist, Gyaltsabje throws in the view that karma and its consequences don't exist. I see.

Okay. He glosses it. Yeah.

These are the yukti-mīdhyo-sūm. That's correct. And yong su-pongwa, len-lam.

And when you give them up, that's the ten right paths of action. Good. Len-lam karpo chukpe.

Don't put that in there. Doing the opposite is bad. That's perfect.

That's fine. Okay, that's all I got. I started on...

I mean, I was kind of rushing. Now, Nick, who's your favorite person in this room here? Because they are going to have the honor of talking about...

How about Hasso? Have you read tonight? I propose Hasso, Nick.

This is the most important paragraph in your book, maybe.

[Speaker 2]
Okay.

[Speaker 1]
Let's go Hasso. Do you want to take the plane again? I think it's kind of late.

Yeah, I can just keep going. It's like this. That's cool.

Yes, yeah. I'm not going to change anything in my book.

[Speaker 3]
Then Nick, highlight the words as they're going.

[Speaker 1]
Oh, you can't see my cursor. I can make the giant cursor if you guys want.

[Speaker 2]
Okay. That's all I have to say. Thank you very much.

Thank you. Good night.

[Speaker 1]
That's a real past. You can understand these ten white karmic paths in terms of shi, sampa, jor, tokyo. The foundation, the state of mind, the actual action, and the...

[Speaker 2]
Joy scene. Party.

[Speaker 1]
Well, yeah, the party. Copyright violation. Yeah, this is the source of all of DCI.

This is the source of all of DCI. This sentence is the source of all of DCI. The four...

Path of karma. What we call the four steps in DCI. This is the source.

It's from originated Abhidharma, fourth chapter, but Nagarjuna repeats it. Nagarjuna, by the way, is drawing a line in the sand as far as the Abhidharma.

[Speaker 2]
What's the line in the sand?

[Speaker 1]
It says if you cross this line, you're in trouble. Let's understand where things have been. For 700 years, these boring accountants have took over the Dharma, called Abhidharma.

And then Nagarjuna shows up and kicks their... and institutes this unbelievable emptiness teachings. So here he is.

He's quoting Abhidharma. He says, hey, she means what? Foundation?

Yeah, or the...

[Speaker 2]
The object.

[Speaker 1]
Well, in the original four, she means, yeah, who do you do it towards? With whom are you planting the karma, yeah. And then santa means?

The three kinds of different ways you can conceive of the object. Three different elements within sampa. Kulong, dushe, and nyomo.

Dushe and nyomo. Yeah, I better do them slow. Kulong is your motivation for the action.

Dushe is how you conceive of the whole situation. Like, for example, it's when you kill someone. You're sleeping.

They switch beds with somebody that night, and you grab a lump on the bed and kill somebody else. You're doing this mistakenly. And then you forget about the karma.

Okay, dushe. And then, what's that last one? Nyomo, I think meaning how you feel about it.

Yeah, your actual state, which could be kindness. So, in this case, nyomo only means emotional state. Okay, good.

Jorwa means how do you do it? What are some options? If committed or not?

Well, that's tattoo. But... What are some options I'm committing indeed?

Oh, regularly, or...

[Speaker 2]
No, it's more like...

[Speaker 1]
That's a different thing. That's tattoo also. No, do you hire someone to do your doings?

Interesting. Do you hire them? There's three options here.

Did you get your hands dirty? Did you engage somebody else, or were you glad that someone else did it? Oh, interesting.

Those are three options in application.

[Speaker 2]
That's why you can get 10% if somebody else does it.

[Speaker 1]
Yeah, you can get 10% if they kill somebody, and you're like, yeah. Not a good thing. Oh, sorry.

And then, Tattoo has a lot of implications. Were you able to kill the person, or did they survive? And also your emotions about it, right?

If you felt proud of what you did, or if you had any regret. Did you regret, or would you do it again? Did you celebrate?

Okay, good. I think in Rinpoche's translation of this book, he says something about killing a flea. And it says, if you say to yourself, there, I have killed a flea.

Now I am satisfied. Oh, that's true. That means how much do you own the action?

How much do you own it? Okay, King Namshek, so all of those factors, those four factors. And if you want to know more about the four factors which greatly affect karmas, or if you're interested in in a very detailed presentation of how to nyamsug lempa.

How to practice the path of, the virtuous path of karma. I suggest you go read J. Rinpoche's, The Good and Glorious, Je Tsongkhapa's Lam Rim.

Mahayana Lam Rim, Parl Tu Chimpe. So, on the perfection of wisdom, that he composed on the perfection of wisdom. I'm trying to understand that one part.

I don't know why he added that here. Okay, NGAM MA'I SRED PA'I PARL TU CHIM PAS I think it means as opposed to NGAGS RIM THEG PA. Right, maybe he was writing the NGAGS RIM CHEN MO at the same time.

I think he just means the open teachings on the steps of the path by Tsongkhapa. Okay, oh yeah, yeah, right. That makes sense.

Or he might mean the greater, person of greater capacity. But anyway, I'm not sure. I would say it's probably NAM THAM PHRA.

And why he made that distinction, I don't know. Cool. Okay, Hasso's running away.

Okay, we have five minutes. I think the party's over. We're not going to waste any time.

Let's get that. Dennis, are you up for this? Did you ever do this?

Oh, Dennis is there? Yeah. Yeah.

It doesn't hurt. It doesn't hurt. Nick, he made an extraordinary garden at the cafe.

It's like the best, most beautiful garden in Arizona. Yeah. That's awesome.

He's an extraordinary guy. People come over and stare at the garden and don't order food. It's really bad.

[Speaker 3]
Is the cafe opened for selling food?

[Speaker 1]
Shut up.

[Speaker 3]
Okay.

[Speaker 1]
Okay, Nick, you want to get it up on the top here? How about Chi-Chu? Right here.

Let's do Chi-Chu. Oh, here we go. Yeah.

Okay, go slow and have fun. Chi-Chu. Chi-Chu.

De. Ho. Konar.

Konar. Sa. Tam.

Nick, you want to correct? Se-tam-she-na.

[Speaker 2]
Se-tam-she-na. Lu. Sem.

Rang. Ang.

[Speaker 1]
Rang-wang.

[Speaker 2]
Rang-wang. May. Bar.

Ye. Je-pay.

[Speaker 3]
Je-pay. Chang-mi. Tung.

Wa. Dong.

[Speaker 1]
Let's stop there. Let's do that piece, Nick. Okay.

Chi-Chu, Konar, Se-tam-she-na. So what... Take Konar, Se-tam-she-na.

What are these things, you might wonder? Yeah, it means... Se-tam means, does the list of good things you can do end here?

Uh-huh. Oh, okay. Like, when you gave us the ten good deeds list, is that the end of the list?

Is that all she wrote? Is there anything else there? And we say...

Lu. Sem. Rang.

Wang. May. Bar.

Je-pay. Chang-mi. Tung.

Wa. Dong. Well, like, as far as body and mind by themselves or something?

You should stop drinking Chang, which has an effect on you that... Oh, that gives you lose control over your body and mind. Lose control over what you say and what you do.

What you say and what you do. So stop drinking beer because that makes you lose control over what you say and what you do. It would think...

It says think. Say again, think? Do what you do and what you think, right?

Exactly, what you do and what you think. He doesn't mention speech, which is weird. Uh, I would cut the next sentence after two and a half lines.

Okay. And I would ask Dennis to read that. Kim.

Pot. Nyam. Key.

[Speaker 2]
Ray. Dong.

[Speaker 1]
Tray, yeah.

[Speaker 2]
Jay. Dong. Rung.

La.

[Speaker 1]
This one is just like it looks. So-pa.

[Speaker 2]
Yo-pa.

[Speaker 1]
Ja-la. Ja-wa. And then the G is silent.

[Speaker 2]
La-yo. Yo-jay.

[Speaker 1]
Hey, yo!

[Speaker 2]
Wa-pong. Wa-dong. Ra-tu.

Yung-bay. Chu-way. Log.

So. Nyam. Pong.

[Speaker 1]
Bay. So-pa. Zang.

Zang-bo. Zang-bo. Good, good, good.

Sit, sit and be nice. We'll just show it. Oh, sorry again.

Uh, kimpa means what? Householders, or? Yeah, uh, tray dang sang means, uh, the weights that you use on a scale when you sell vegetables or something.

If they yo other people. Hey, yo! Uh, I thought yo-chay was stuff.

No, no. Yo-wa means to mislead other people. Deceive other people.

You see? Oh yeah, right, right, right, right. Yeah, yeah, yeah.

Like they glue weights on their weights when they weigh, you know, something like that. Yeah. It messes with the weights of the produce and stuff.

Yo-chay pangpa, if you give up that kind of cheating, if you're a lay person, you give up things like your business. If you're a monk, then you give up lotso-ngor. Uh-huh, the five wrong livelihoods.

Yeah. And then you make, in either case if you give them up, you make your livelihoods sung-gor. Pure livelihood, yeah.

Yeah, and now an interesting thing happens. I'm over time. It's a great place to stop.

Nagarjuna, uh, defines the five wrong livelihoods very carefully. But it's hard to read. So grandpa went and got you the descriptions by Pabongka Rinpoche.

And I thought we could read them both. Okay? And they're very beautiful.

So there's a long... Somehow Nagarjuna felt it would be helpful to us if we discussed the five kinds of bad ways to make a living. And then he gives them 2,000 years ago.

And then Pabongka Rinpoche gives them from 1920. And it's really interesting to compare. I think it's very interesting to compare them.

And he wanted to make a big deal about it. Somehow it was important to Nagarjuna to make a big deal about wrong business or cheating in your business. So he's gonna...

So I went and got you both, okay? Yeah, thank you Geshe-la. I'm looking for this.

This one's from Namjo Lakshman. Yeah, it is. And then...

I put numbers in them. You're using an older version of the text, I think. Oh, okay.

Okay, yeah. I numbered them for you, okay? I'll go back in.

And Nagarjuna's are in a different order. Okay, so you'll see... If you go down, you'll see...

I put Pabongka's number on Nagarjuna's manuscript. Go, go, go, go, go, go. Keep going.

There's four. There's five. Keep going.

Now, Nagarjuna starts with five. Then he goes to one. Then he goes to two.

Then he goes to four. Then he goes to three. But they are very, very confusing.

The Tibetan is very difficult. So, I thought you could do the 1920 version, and then go to the third century and do it again. Okay?

Cool. Thank you so much, Geshe-la. All right, kids.

See you tomorrow. Thank you, Geshe-la. Who do we got in the morning?

Nicola? In the morning? Let me take a look here.

Tomorrow is Adam. And then a Q&A with Mr. Sugeng. Don't miss either of those.

Okay. Thank you so much, everybody. Thank you.

And I will look forward to seeing you tomorrow. Okay. Good night, kids.

Night. This is the ninth. Okay, good night, you guys.

Thank you again, Geshe Michael. Thanks for another great day. Thank you.

It's fun. Let me find the button to get out of here. Okay, see you, Nicholas.