Ник Лашо — Книга 2: Ратнамала, занятие 18

[Speaker 1]
Quiz time. Where did I put that confounded quiz?

[Speaker 2]
Confounded.

[Speaker 1]
That's what they say in that Zeppelin song. Where is that confounded bridge? There's a quiz.

This one will do. Hi, everybody. Man, a lot of enthusiasm in the crowd here tonight.

Hi, we're excited. The Sedona people are sitting on different seats. I'm sure.

Weighed down by butterfly veggie burgers. It's amazing how quiet it is in this room. This is, yeah, they do wonders for your mental state.

I can attest to that. Is that what you use to keep Amelie, you know, a little quiet? Well, I haven't used anything that works, so.

Okay, here we go. This is the last quiz. This is my last class of the term.

Yeah, because I switched places with some people to move things around. I try to make everybody's life easier, you know. I try to do what's best for everybody.

You might be thanking me. No problem. Only thanks to the help of all the great people here.

Special thanks to the tech team. They've been, like, navigating any issues and difficulties with minimal. No, but no complaining, and it was awesome.

Thank you, Ale and Francisco and Marina and everybody. You might be wondering whether or not the corresponding results of non-virtuous actions are the only results. Well, they're not.

What other results did Geltubj outline at this point, and what are they, respectively? The what life you'll take next result? Yeah.

And the environmental result? Yeah. Do you remember what it was called?

This text? I don't know. That's a great question.

Something with Jigten in it? I don't know. What was that?

I think you said it. Something with Jigten. No, he didn't.

Oh, no, no, no, no. Yeah, I don't know. When you see it, it's...

It definitely has to be a habit of ours. Anybody remember? I do.

Oh, sorry. For major transitions. So this is actually what he was talking about.

I forgot. I think that was a question from my last quiz. Say that again.

No, he called it duck boy. Yeah, duck boy. The boss.

Anyway, this question was about something else, and I forgot. For major transgressions, we're talking about rebirth in the hells, because you were specifically talking about non-virtuous actions, right? So I just got confused because I'm tired.

Isn't there some argument about this one? Yeah, that's questions coming. So you just settle down.

Okay. Don't answer it yet, is my point. For major transgressions, rebirth in the hells.

For medium, rebirth as an animal. And for lighter instances, rebirth as a craving spirit. Oh, right.

So that's what he's talking about now. That's where we are. Why is this order given, word?

That is, why does it appear that a craving spirit rebirth is preferable to an animal rebirth? Last question. Because edaks are more intelligent than animals.

Yeah, he said something. I mean, that's the gist of it. He says something specifically.

They have a clear, a more clear mind. Yeah, and so they have a better chance of becoming a Buddha or getting out of a... Yeah, that's right.

Yeah, the mind of a craving spirit is clearer, making it easier to achieve liberation. But doesn't it say in some texts that craving spirits are in the middle because they suffer more than animals or something, again? I remember that from Course 8.

Because they suffer more. Oh, they go below animals because they suffer more. That could very well be, I think.

Yeah, yeah. I remember. Yeah.

I think in Pabongka Rinpoche's Lam Rim, they're always in the middle. Yeah, they're always like lower in the middle. Yeah.

What is a path of action? And given... This has my example.

That's why there's so much. Anjali says it's a complete karma that has all four steps in. Okay.

What does she mean by four steps? Come on, that's getting nitpicky. Well, I mean, okay.

Somebody give an example of a path of action. Anjali? Anybody.

[Speaker 2]
You have a goal?

[Speaker 1]
Well, in DCI language or you want it in Abhidharma language? That's what I was... I did my answer in Abhidharma language because that's kind of how this book's been leading.

Oh, okay. All right. So then it's a...

You need a... I think the first one is the person, right? That you need.

[Speaker 2]
Yeah, she...

[Speaker 1]
Wait, say it. Start again because they can't hear you. Object?

[Speaker 2]
The motivation for...

[Speaker 1]
Motivation.

[Speaker 2]
Doing it and then being happy about it.

[Speaker 1]
And being happy that you did it. Sounds good to me, Nick. Yay, perfect.

Beautiful. When a seed is planted with all four parts present, the foundation, the state of mind, the undertaking, and the subsequent feelings. I put the example of making someone a healthy meal.

It's a person with whom you can plant a good seed. Maybe your teacher. You conceive of them correctly.

You have a motivation to see them well-fed and happy. And your feeling toward them is love. You make the meal and even do the dishes is number three.

You feel great about having done it and understand you planted a good seed. Tibetan and Sanskrit for path of action. Yeah, that's the right word.

Did somebody say the Tibetan already? I didn't hear it. Lekhi lam?

Yeah. And then Lokesh Chandra gives another Sanskrit for it, which was interesting to me. Do you know Kesala?

No. No, I would have said... It said...

Let's see. Karma manga. You got me.

It's super similar to English. Oh, pat? This is pat?

Patta. Yeah. Karma patta.

[Speaker 2]
Yeah.

[Speaker 1]
I thought that was interesting. I hadn't heard that because I guess we always say karma manga. That's nice.

Tibetan for easy to achieve liberation. I'm just putting how he said it in the book. That's why it's so short.

Lawi true? Close. Anyone else?

What's a typical word we use for liberation? Or freedom? Yeah.

Yeah. Tarawa. Oh, yeah.

Good. That's a Kesala. I didn't have any good vocabulary words, pretty much.

So I'm just trying to make you guys think of the Tibetan, which is a bit harder for us English speakers or whatever we speak. Tibetan for ripening result. Maybe.

All you can hear in this room is chewing. Yes, sir. Yes.

Good. Nice. Nice.

Everybody, especially word. All right. Let me find my translation.

That's not it. Sorry.

[Speaker 2]
You guys are dizzying with how you use your computers. Amazing.

[Speaker 1]
Aha. I was hiding all the way down there. Okay.

I'm sorry. I had all this ready, and then my computer pooped out on me.

[Speaker 2]
Isn't that an older version, though, Nick?

[Speaker 1]
This is the one where I wrote my translation for today, I believe. Oh, you wrote it way in advance.

[Speaker 2]
Because we were using 113.23 in your last class.

[Speaker 1]
I just you don't want to get into the ins and outs of my process.

[Speaker 2]
No, no. Just trying to make sure you're looking at the right file. That's all.

[Speaker 1]
Yeah. Well, maybe I'm not, which is scary to me. Oh, no.

I'm sorry, guys.

[Speaker 2]
Let me.

[Speaker 1]
I'll give you something you can search for. Oh, hold on. Search for L-O-B-H-O.

I got it. I got it right here. There you go.

I did a couple of verses of root text. Do you want to look at those, or should we just go right to the I don't mind the root text. Okay.

I mean, obviously, because what I the interesting part is what is on these verses. Okay. Desire, anger, dark confusion.

These give rise to non-virtue. Non-attachment. No anger.

I was having a hard time with this part. And no more dark confusion. These give rise to virtue.

Easy shmeasy. Let's go to the next one. Good.

All suffering comes from non-virtue. Sorry. Go ahead, read.

It's nice. All suffering comes from non-virtue. And so do all lower rebirths.

Every higher rebirth comes from virtue. And so does happiness in every one of these lives. Perfect.

I wonder about the fourth syllable of the last Tibetan line. Oh, yeah. It's kuntu in the commentary.

It should be tu, yeah. Yeah. So.

I gotta mark that on my copy. Oh, yeah. I was going to ask you about that.

Yeah, it just jumped out at me. Now that we've gotten through the parts where you haven't found any mistakes. Yeah.

Um. Yeah, good. Oh, that's interesting.

That's going to be tough to translate. Yeah. Yeah.

And. Non-virtue. By the way.

What's the. What's dra chima mean? The word and.

Oh, dra chima. I don't think I didn't catch the chima. But I said it took me a while to understand what the heck was going on.

The word and is there in the latter line. The latter occurrence of the word and. Perfect, perfect.

That's perfect. Yeah, the second. Yeah, the latter.

Is it just tu in the verse? I don't remember. I believe it is.

Yes.

[Speaker 2]
Let's.

[Speaker 1]
In the first verse. Oh. Oh.

Oh, yeah. Yeah, good. I forgot the chi.

It was in my mind. I just forgot to write it. The latter is there to say that not only.

I feel like there should be a comma after mi gewa ho. Right? Oh, here.

Sorry. Mi gewa ho. Yeah, totally.

Yeah. Right? I treated it that way.

Yeah, I'm going to change my text to my version. That's kind of important. Yeah, because it could be kind of confusing, especially because it's the word dung.

I think the typist has never seen dung in the beginning of a sentence. Right. Because he says, the sentence says, the word and means this.

And so the sentence in Tibetan starts out and, which is impossible. But the guy saying and in the second case means sub blah blah blah. You see what I mean?

So you can have a sentence that starts with and, and the typist probably thought it was impossible. Okay. dang gi drak chi me du sum lo ni kyi mi gewa gewa ma se.

The latter word and is there to say that not only are the three poisons not referred to in in their very essence nice, but the actions are not. de kye pa'i le kyang mi gewa gewa du pa'o. The du pa is means here, it's meant to, de kye pa'i le kyang, it's meant to as an addition, you see what I mean?

The latter use of and is to make it more inclusive. du pa means kind of inclusive. So it just modifies the ma se.

It's like strengthening. It's actually the verb of the sentence. The latter use of dang, dang gi drak chi me marks that as the subject of the sentence.

And the verb is du pa. Oh, the word the second and is included here. Yeah, the second and here is meant to, is meant to combine these two ideas.

You see what I mean? The use of and here is meant to combine the two thoughts that not only are these three poisons by nature bad karma, but also what the three poisons produce is bad karma. So the use, the latter use of the word and is meant to combine two different, that's what the du pa means.

Yeah, got it. So I changed gather to are, so that I'm not. Yeah, something like, no.

Yeah, good. It's there to combine. Yeah, good.

Okay, nice. Combining the ideas, it's not gathering non-virtue. Can I ask you an important question for this section?

When am I going to have for dessert? Yeah, yes, exactly. I don't actually, I don't want to be jealous.

And so for that reason, I won't tell you what we're going to have for dessert. I heard those surfer boys in California, they usually eat jicama for dessert. That's Albuquerque.

[Speaker 2]
That's Albuquerque, yeah.

[Speaker 1]
Oh, I see. Um, do we use, would you use the word karma for lay ever? Like, would you?

Right, I would. By the way, when a Sanskrit word has become a loan word in English, you can use it. Nirvana is acceptable.

For sure. Karma is acceptable. Yeah, Buddha is acceptable.

Okay. So what's dangerous, check a Western dictionary if the word's there. It has been, it's like pizza is not an English word, it's Italian, right?

Yeah, boondock is from Tagalog, the Filipino language, as John and Connie now know. So, so I may change some of these letters, some of these following paragraphs to include the word karma, but this is what I got for now. Yeah, that's okay.

Yeah, so the distinction being made is between gewa as the essence of something, and gewa as the result of something, right? Sorry, le, yeah, le, gewa, yeah. Okay, what's the whole point he's making here?

Those three poisons are in themselves. Sorry, here the lack of the three poisons is itself gewa. Yep, the very essence of virtue.

Yeah, are not only good karma by their very nature, you see what I mean? They are not only good karma by their very nature, but in addition, yeah, the actions of body and speech that they inspire are also good karma. Not only virtue by their own nature, but the actions that arise from them are virtue as well.

That's fine, good, that's good. And I like how you talked about shepa jawa at the beginning. Okay, I was hoping that was the right location for it.

I couldn't tell if it went after the kama or at the beginning, but I just made a judgment call. By the way, if you're in doubt like that, and you want to be wimpy, you can just stop the sentence at yin, and then say, everyone didn't understand this. To leave it ambiguous, put a separate sentence?

That's the cheap way out. Yeah, I've taken that way many times. All right, so moving on?

Yep, keep going, go for it. You did a good job so far. Don't worry, we're gonna get there.

Yeah, I like it, it's nice. Uh, I like it. And why did I write that note there?

Because it's interesting that he's mentioning the suffering of the higher realms as well as the lower realms. Yeah, especially since the name of the higher realms is the realms of no... Yeah, the happy place.

Yeah, that word for happy is dewa. The word for pain is dungo. And he said, bad actions create all the dungo in the pleasure places.

Yeah. It's weird. I don't know, I thought he was playing with us.

Maybe. All right.

[Speaker 2]
Can I ask you a question, Nick? I noticed that you put and in italics there. And is this the second...

[Speaker 1]
You know what, I'm glad you brought that up. I think I did that by accident because... And so all lower...

Maybe I thought this was in bold or something, or maybe... Let's see. Oh, and so do all lower rebirths.

[Speaker 2]
Just because in the very first... It's just because that's what... That describes that it's saying the latter and is about combining this and that.

[Speaker 1]
No, it's not. I think I did it just because that's exactly how I wrote it in the English, in the root text. But there wasn't a tongue here that was being reflected in this part of the root text.

So it's questionable. So your question is able to be a question. Yeah, you're right.

I mimicked my English, but I wasn't mimicking any tongue or something from the root text. For me, it was just part of the Daishin too. It was just part of the way that I translated Daishin too.

Thank you. Yeah, it's definitely... I'm not clear on it.

Okay. I'm only speaking Tibetan too. She's so cute.

These are cute... Every higher rebirth, these are, right? Good.

Happiness in every one of these lives, and the pictures of places like the continent of Jambu, or being born there, in particular, over and over again, from having contemplated very well in these realms, I don't know if you can see what we're doing here. Oh, this legprasam is imperative. Does that help you?

Yes, yes, yes, yes. I was confused about that part. Okay.

So, this is all coming from the bepar jau? Like, the bepar jau distributes to the legprasam? That's not.

It's, you should sam, and therefore, if you sam, you will bepa. Oh, okay. Okay.

So, in that case, I got you there. Catch the instrumental at the end of jungway in the third line. Yeah.

Okay, yeah. Therefore, we must contemplate very well. I see.

Right, yeah, right, right. I understood that.

[Speaker 3]
We must contemplate very well.

[Speaker 1]
The results of our actions. Work hard. Oh, yeah, work hard to gopa and to dupa.

Good, nice, nice, nice. That's good enough. I'm stuck on something now, though.

I would have to look at it, but happiness in every one of these lives, and in particular, is this place. So, what is he talking about? What he's talking about?

Oh, first, he's saying, the first part of the paragraph is like, look, in general, you can go to the three better realms if you, as a karmic result of good deeds, but more particularly, you can go to places like our earth, or good things will happen to you over and over again, which is particulars of... So, he says, I know Nagarjuna mentioned all the higher births come from good karma, but may I remind you that the details of your higher rebirth also come from good karma, that's all. Okay, gotcha.

I'll tighten it up. Yeah. I got it.

By the way, personally, I have trouble... It's very difficult for me to recast a sentence in an audience. Yeah.

Right? I don't expect you guys to. I don't expect, you know, with everybody watching and listening, you're going to come to your final version of your sentence.

I think that's for yourself later. Yeah, for sure. I need lots of time.

Okay. Cool. That's it for the work that I did on that.

Thank you. Good job. Thank you for that.

Translation's getting better. Hi, mom. It's good to see you.

[Speaker 2]
Good to see you too. Thank you. Wow.

[Speaker 1]
That's like a totem pole of cuteness. Can you even tell which of them is which? Let me look.

I know. Who's Amelie and who's Erin? This is Amelie.

There's Druze over there cuddling in there too. This is a lot of cuteness. For those of you that are into that kind of thing.

Well, the happiness is why we're doing all this, right? Okay, here we go. Virtuous actions, I guess.

So my past life must have been a good guy.

[Speaker 2]
Yeah.

[Speaker 1]
Okay. Nick, who's going to read this little guy here? Daniel.

[Speaker 2]
Daniel Garcia.

[Speaker 1]
You want to come up or just yell? Come on. He'll come up for a while, Nick.

Because Erin just said the three Joes, and I think it was Daniel who coined that term, so I thought of him. Start here, Nipa. Nipa jitar yam su langway tsul ni.

I want him to... What's it say so far, Newton? The second part, how to practice.

How to actually practice. He has a section here with three parts. First is all the practices you need to get to the higher rebirth.

And then second was how to actually undertake those practices. I'm going to skip the verse, and Daniel's going to read the next part here. Okay.

Okay, stay. I'm going to make him do one more part. I had it.

Okay. From thinking about cause and effect like that. Yeah, once you have followed this above, and you're thinking carefully about karma and its results, then you should stop doing all the non-virtuous things with your thoughts, actions, and speech.

Yeah, and on the other hand, you should be And you got to start doing good things. All the time. All the time, good.

Now, why did Geshe-la put this note here? I didn't yet. I meant to.

I just... I'll check. Yeah, now, Nick, if I didn't see the commentary, I would read the first two lines of the root text as you should use your thoughts and your actions and your speech to turn away from all bad deeds.

Absolutely. Yeah, me too. But the commentary says you should turn away from bad deeds of your body, speech, and mind.

Yeah. So the verb in the root text is DOG. Yeah.

Okay, and the subject is you.

[Speaker 2]
Yeah.

[Speaker 1]
But in the commentary... I'm sorry. In the commentary, the subject is you, but in the root text, the subject is your thoughts, your actions, and speech.

You see what I mean? Right, right. Yeah, yeah, yeah.

They're the ones being... So one of the post positions is wrong. Either the root text is wrong, and it's not GIS, or the commentary is wrong, and it's not GI.

So I wondered if... The only way you're going to resolve this is if you look at some scans of the commentary. Okay?

I will do. Yeah, yeah, yeah. All right, good.

Daniel's going to read one more line here. Slow is good. Mistaken in text, sorry.

Okay, go sit down. The french fries are still... So the 16 things that we talked about...

Yeah. From having understood the 16 things that we talked about doing or turning away from above... Perfect translation, and difficult.

Perfect translation, difficult. The ones that you're supposed to donk from... You got to commit to at least a motivation to stop, I guess?

Well, no, you should restrain at least in your motivation if you can't stop from doing it in action. Yeah, that's right. I have a motivation not to raid my refrigerator all day, but there's not much corresponding action.

Yeah, that's a problem. So leave, try to get your intentions down, even if you can't, you know, okay? And then he says, Dombardini, this restraining yourself, okay, explained, duche, as occurring through the three doorways, or the doors of expression, which means physical, verbal, and mental.

Right, but I missed something that you said. These three are explained as three aspects through the teaching on the three doors? Yeah, yeah.

If you can undertake the engaging and the disengaging, jung dok, undertake the appropriate engaging and disengaging with the three doors of your expression, which is body, speech, and mind, right? Yeah. Understand that when I tell you to take up some of the 16 actions that I listed above and stop doing some of the 16, I think it was 13 plus 3, Yep.

Understand that when I talk about the 16 actions above, as some that you should take up and some that you should stop, you know, minimum, try to do it in your intentions. Right. But in actuality, these are something you should be doing in all three manners, okay?

Now, why did I write here some kind of joke? Because you wrote three again? Like, you got to think about it three times, or I've explained it three times?

I don't know. Okay, now you're going to think I'm really smart, which is my whole goal in these classes. Look at the last line of the root text.

Oh, it says two. Should be the two aspects. Yeah, I've explained the two aspects.

Yeah, something's going on. Somebody's goofing with us. The root text says, I'm explaining this in two different formats.

And then the commentary says, he explained it in three different formats. That's pretty weird. That is really weird.

I mean, I'm struggling to understand what could be the joke here. So I'm imagining that. It's kind of like, I think Gelsub J is like, I wonder if anybody will notice that I changed the number two to three.

Do you think that it's possible that Gelsub J memorized it and he memorized it as three? Well, I want to suggest a mixed nuts organic Sanskrit strategy. Who can guess?

Let's look at the Sanskrit. Yeah, let's look at the Sanskrit. Okay, dwe rida.

That's hard to argue. Two types. The Sanskrit says two types.

The Tibetan root text says two types. Gelsub J says three. Now, Nick, give it to his homework.

No, this is your last one. If it was two, what was it supposed to be referring to? The things to give up and the things to do?

Yeah, I think so. I agree. Yeah, the 13 actions to leave behind and the three actions to take up.

Here's the corresponding verbs. Doke is one. Juk is two.

Some stuff you're supposed to doke, you're supposed to stop doing. Some stuff you're supposed to do, you're supposed to start doing. That's why we say the 16 actions that we listed way back when are divided into two parts.

Some you're supposed to doke, some you're supposed to juk. That's two. Why he said three?

Yeah, because he wants to emphasize the three aspects of karma that you plant with your body, speech, and mind.

[Speaker 2]
Or the three doors of expression.

[Speaker 1]
Right. That's what I mean, right?

[Speaker 2]
Yeah.

[Speaker 1]
Or body, speech, and mind. You should contemplate it for the next three months, Nick, or whatever. Okay.

See if you could come up with some graduate student analysis. Oh boy. He forced me to do that at Princeton.

I had to make up stuff that sounded smart about why he said three instead of two. Okay. I'll work on it.

Who's going to read, Nick? Let's see. Rivas.

He said, I don't know, Nick. You don't know. Oh, whatever.

I wouldn't go there. Okay, San Miguel.

[Speaker 2]
Nick, what's it, Nick?

[Speaker 1]
Here's the third. The results of practicing that way, or just practicing. Yeah, and hang on just a second.

Yeah, good. Yeah. Practicing actually did good deeds.

Here it is. I'm going to skip the two root texts. I know we only have one minute, and I don't care.

We're going to use it. Here we go. Six minutes.

Okay, let's go. All right. Oh, let's see.

Almost, Amelie. Oscar, por favor. We can tell the higher voice is not you, Nick.

So don't even hope. Nice, Oscar. You're doing really, really well.

You should do better. All right. As this teaching explained earlier.

Yeah, and the D makes it the subject of the sentence, right? This teaching that we just gave you should liberate you from hell, craving spirit, and animal man. Yeah, and this if I may say, Okay, the things to take up and the things to leave behind.

Look, there's some stuff you should be doing, and there's some stuff you shouldn't be doing, too. All right. If you do these two...

I wonder... I wonder if that's a pluralizer. We'll think about it later.

I mean a dualizer. Drulching, if you practice what you're supposed to practice of the sixteen, if you don't do what you're not supposed to do of the sixteen, you will be freed from the three lower realms, and you will experience an explosive happiness. Yeah, good.

And then he glosses perfect happiness. Yeah, you will get the glory of happiness, meaning the very best of happiness, shri, right? And how will that look?

You will have a simbe number, Tim. This is the definition of dewa in the Abhidharma. Oh, happy, cool.

Yeah. Satisfaction? Yeah, satisfaction.

Sorwa dewa simbawo in the Abhidharma question. Contentment. Content feelings in the...

As a human or a god in the desire realm? Yeah, and simba kind of means... It's related to the word simba, T-S-I-M, which means to satisfy somebody with a delicious meal from butterfly burger.

Simba dewao, it's very famous, okay? In Abhidharma. What's the synonym for dungel?

I forget. Simdang dukpa. Dewa phelpen dzin sokpa dang.

And that's if you're born among gods or men, or gods or humans, right? Or you might, if you're born among these humans, you might end up being a korlo gyurway gyelpo. A wheel-wielding emperor, a wheel emperor.

A spaceship owner king. Okay. I like that, God.

Gordon. Or queen. Spaceship queen.

Rocket queen. Here I am. Which is to say you will be born into the caste of the royalty.

Gyel rik. And the root... He didn't say rik.

The root text said si, somewhere here. Yeah, gyel si. But same thing.

He's just giving... Which might mean he's using a different translation. It probably does mean he was using a different translation, okay?

And the Tibet, the Sanskrit there was Raja Vistara. Okay, Raja Vistara. So he's saying you could say the status of a king, or the realm of a king.

Anyway, you... And then gyelpo. He will achieve this...

I'm guessing gyelpo here means for many lifetimes or something? Vast realms. Vast realms.

Vast royalty or something, you know? Okay, yeah. That's the Vistara actually.

Okay. We're out of time, Gunt. Yeah, but I know you didn't summarize your text.

You got to stay. We're going to leave and turn off the Zoom, and you have to explain to your screen what happened. I'll do it.

All right, I'm going to call Aaron, and I'm going to check that you did it. Actually, Aaron generally asks me to summarize my text after I finish my class, and then I usually have no idea what I just talked about. My wife always asks me, and I just mumble and eat the dirt, you know?

Go ahead. Okay, well, we started by talking about the results of... I'm going to have to look in my book.

Hold on. You should be scrolling during this part of the class. Yeah, yeah, yeah.

I translated a part that was talking about how the bad rebirths come from non-virtue, and the good rebirths come from virtue, even the details. Then we entered a new section on the results of practicing. And we talked about how if you do things like turn away from the bad things and take up the good practices...

Let me see what happens. Oh, that's what you got to do. He's talking about how that's what you need to do, and if you can't do it, you got to make your motivation to do that.

But really, you should do it, and not just in those two ways, but through the three doors of your body, speech, and mind. Okay. Then we started talking about how if you do do good practices, you'll be liberated from bad places like hells and craving spirit rebirths.

And you will be born into good places like God and human rebirths. Nice. You will be...

Now, what's the same warning for Uncle Nick that I gave to Master Kramer? Enjoy this part. Nick, enjoy the Lam Rim-y stuff.

I really am. Because it doesn't last forever. The second half of the entire book is emptiness, and it's not easy emptiness, okay?

All right. Which is why we chose this book, actually. Cool.

Well, I'm glad you all have been with me on this part of the journey. It's been a breath of fresh air between the 60 verses and whatever's coming. Yeah.

All right. It's like a couple of two-footers rolling in. I like it.

Yeah, I'll ride those. Yeah. Thank you, Geshe-la.

Thank you. It's been an amazing term so far. I'm sad this is my last class, but I'm looking forward to the rest of the term.

I think we have a question from the peanut gallery. You're going to announce something during my class. Oh, yeah.

Real quick, because we don't have the answer yet. Maybe I'll take up some more of somebody else's class. But something we looked at before was...

Oh, Amelie just said good night, Geshe-Michael. Aw. Come here, honey.

My sweet granddaughter. Dussel was a word that we came across that was very odd, which is like clear patience. We were trying to figure out what the heck is clear patience.

Let's spell it here for the peanut gallery, right? So-pa-sel-wa. And it was hard to find.

I mean, I searched for it. I think Word searched for it and found one in the uncataloged. And we found some in the Tengir.

And one of the hits was from our Vinaya text. And it interestingly said se-sol, se-pa-sol, G-S-O-L, which is to see, you know, like so on depth, like to look for. And it said people often accidentally misspell this as se-sel.

So maybe it should be se-sol. The jury's out. But se-sol has its own meaning, which I looked up in the dictionary.

And it says it's requesting forgiveness, which I don't think would make sense in the context that we were reading it. We were talking about the six perfections. It may not.

It may not apply to us, but it's worth looking at. Yeah. Thank you for class, Geshe-la.

Thank you, Geshe-la. Amelie, you want to say good night? Good night, Amelie.

Good night. Good night, Amelie. Hey, Karen, did you shave Jarou?

Is that Jarou in your lab? Yeah, she had a big haircut. Oh, it looks just like Amelie.

All right, see you dudes later. Did you see Jarou? Yeah, Jarou, he visited before.

Everybody's gotten their fill of Jarou. Good night. Enjoy your dessert.

Those great yogis can pin the sun in the sky and they don't have to get up at five. They just stay up all night. You heard a man at all.

Sorry. I think it was a command. Don't sleep.

Thank you, Geshe-la. I know. See you guys.