Сугэн Ши — Книга 2: Колесо жизни (первый принцип и подразделения зависимости), занятие 46

[Speaker 3]
Yeah.

[Speaker 1]
So stylish. Oh, thank you. My mom said there is no change.

Why are you wasting money, you know? She wasn't talking about your hair. Oh, really?

I asked. I'm always good for that type of advice. Oh, okay.

Something else, huh? So, gang, terima kasih. Can you start your homework?

And I'm not turning on my camera yet because I have a surprise. Okay? All right.

I will start now. Okay, this is the homework. What are the two different things can we consider as misunderstanding?

So the monks are asking the Buddha about this. The monk was asking Buddha for more information of misunderstanding. And Buddha was kind of sort of saying that, hey, there are two things, right?

So they were asking, what are these two? Does anybody remember?

[Speaker 3]
Me and my world.

[Speaker 1]
Sorry. It was things that contradict things that contradict our or detract from our understanding of emptiness or wisdom. Okay.

I mean, pretty close, pretty close. But those are not the words that work against the practices of the Supreme and things that work against the practices of widespread practices. All right.

Yeah. The widespread is there for the other one. They call it working against the highest of all things.

Oh, yeah. Well, he hasn't put a bracket here. Supreme and profound.

You guess you might have made a point that it didn't say profound, right? It didn't say. Yeah, he didn't say profound.

And even the widespread is different from the what we used to. Yeah. And what does it mean to work against the highest of all things?

What I said about it's against your understanding of emptiness. Against the understanding of emptiness. Not.

Well, I mean, close, but no cigar. Sorry to use the term. Almost.

We're referring. This is referring to the one of the five powers that we discuss in Abhidharma.

[Speaker 3]
The power of wisdom.

[Speaker 1]
Yes. That's the answer. That's the answer.

Yeah. Oops. Here.

All right. And how about the against the widespread practices? So this is not the bodhicitta, but something else.

And I think we have been doing this, repeating this in many, many classes. The first three perfections, maybe. No, not really.

[Speaker 3]
No. These are the three steps of Buddha's education.

[Speaker 1]
I heard Gyalse mention it correctly. Yeah, that's correct. Correct.

Correct. Yeah. All right.

To compose or initiate. Let's begin. Yeah.

To start out. Yeah. Explaining.

To undertake. To compose. Thank you.

Bacchala. Bacchala. Synonym.

Bacchala. Power.

[Speaker 3]
Deep sleeping.

[Speaker 1]
Yes. Who was that just now? That was Seiji.

Seiji. Yeah. Earl said it too.

[Speaker 2]
That was Oscar. Yeah, it was.

[Speaker 1]
Seiji, you okay already? That's cool. Once again, isn't sleeping just the literal, but it's just potential?

It's literal. I should put this here. Well, I don't know.

I just love this literal translation. It sounds quite cool, but yeah, I think I should add this potential. Thanks.

[Speaker 3]
Isn't it like hidden potential?

[Speaker 1]
Hidden. Oh, yeah, that's correct. Thank you, Oscar.

Hidden potential. What is obvious potential?

[Speaker 2]
I didn't want to say anything. Thanks.

[Speaker 1]
Obvious potential. Yeah, I think that's a good question. Yeah.

Yeah. Anyway, I don't know. I'll just put this.

All right. Okay. Brown shackled.

Change. Change. Yeah.

That's correct. All right. Okay.

Okay. Shalom. Okay.

Now, Sugeng, I got to take over the camera for a second. Okay? Yes.

All right. Okay. Here we go.

I have an announcement to make. I am doing a special cooking show. Oh, I thought that was the cone of shame.

This is my dim sum pot. Okay? And here is my tsetpo.

Okay? And what you guys don't understand is that I told you I worked for eight years as a cook, right? In the Mongolian monastery.

But I was a Chinese cook, and I made Chinese food for eight years. And I'm really good at it. And we're going to have a special Chinese New Year's two-day program.

Guess who's doing it? You are. And we're going to have interviews with the new university.

We're going to have interviews with Yoga Studies Institute about their upcoming program. We're going to have an interview with Mr. Bin about his house building project. We're going to talk about a special teaching from Shenzong.

And Geshe-la is going to teach directly a small class about Master Yintze, who is the student of Shenzong and wrote about his ideas. And those ideas are going to be New Year's, why we can have hope for the New Year. Okay?

We're going to talk about hope. The subject for Chinese New Year is going to be hope in the New Year. And we're going to study an actual book by Shenzong and his student Yintze, which I'm going to translate because it exists in Tibetan, actually.

But it was written in Chinese. While I have this cook hat on and this Momo pot, we are also going to have... By the way, we're also having the Peacock Warrior program with Seiji and Noor.

They're going to read some more poetry and explain it to us. And the big event, I'm going to teach you how to make dim sum in a very special, for Chinese New Year's dim sum, how to make it. I learned it for, I don't know, 23 years.

And I'm good at it. So we're going to make it on two days, okay? We're going to show you how to make the dough, how to roll it out, how to pinch it.

The first day, which is January 21st. And then that's going to be Beijing time, 10 a.m. to 12 noon, okay? So it's not a nighttime show in Asia.

It's a daytime show in Asia. 10 a.m. to 12 noon on January 21st and on January 22nd. Why, Sugeng?

Because on New Year's, Chinese New Year's, everybody goes home to their parents and they celebrate the New Year. Next day, everyone is bored to death. And so we're going to have fun.

Deshla is going to teach yinza, shentang, and how to make dim sum. And I really do know a good system for it, and I'm really good at it. I hate to say shentang, probably better than you at dim sum, okay?

So both days, 21st and 22nd, I'll be showing you how to cook dim sum for New Year's, okay? All right. Thanks for the advertising, Sugeng.

We're going back to your book. And there's the QR code for the New Year's code. Be careful with that.

I went to the hospital. All right. Okay, let's get to work here, Sugeng.

Come on, stick to the subject. All right. Yeah.

Do you want to go to your screen again? Sure, yeah. All right.

It's actually in the... I don't know whether you have the chance to look at the text that I sent to you. It's all in there, but anyway.

[Speaker 3]
I did.

[Speaker 1]
I did. Can I... Do you want me to show it?

I think that's... Yeah, that's better. So there is...

Is it... I'm using the text you sent me today or yesterday, Sugeng. That's okay?

That's okay. Yes. Okay, good.

All right. Here we go. And I'll be commenting on Sugeng's translation.

And Sugeng, can you read for us? Yes. MA RIG PA'I SKYEN GYI NDU BYED BYA BA'I NDU BYED GANG ZIN NA.

Right. Okay. Generally speaking, what does NDU BYED mean, Sugeng?

Discrimination? No, NDU BYED. NDU BYED.

NDU BYED in general... I don't know. What...

No, it shouldn't be... You can say factor. Factor.

Okay? Something which helps something else to happen is called NDU BYED. Okay?

And for example, the third of the five heaps is called NDU BYED KYI PHUNG PO. Right? The heap of other factors.

So, NDU BYED can mean one of the five heaps. And NDU BYED can just mean factor in general. And NDU BYED can also refer to the second, which is first karma.

NDU BYED KYI LAS. NDU BYED KYI LAS. Yeah.

Karma. NDU BYED karma. NDU BYED karma.

So, because there are so many different meanings of NDU BYED, Vasubandhu said, Look, I'm not talking about the heap. I'm not talking about factors in general. I'm talking about MA RIG PA'I KHYEN GYIS.

Okay? The one which has as its trigger a misunderstanding. Now we know he has to be talking about the second link of the Wheel of Life.

Okay? He must be. He said, Look, I'm not talking about factors in general.

I'm talking about factor as the second of the twelve links of dependent origination. Okay? And there's something very interesting here, Sugeng.

Yeah. Like, if you really get down to it, the MA RIG PA'I KHYEN has NDU'd the karma. The condition has to do with the karma?

Yeah. The condition of not understanding your world has NDU. NDU.

It's a verb. Brought together? Gathered?

Yeah. It brought together the world. Okay?

It has brought together the world. Okay? He's making a pun here.

The first link has brought together the world. And that word in Sanskrit also means fresh karma. So he's making a pun.

He's making a pun. That first link has triggered not just the second link, but it has also pulled your world together. NDU BYED.

He's making a pun. That's the NDU BYED I want to talk about, he said. When we say that the condition of misunderstanding creates fresh karma, what is then the fresh karma mentioned here?

That's a nice translation. Nice translation. Very good translation.

I have nothing to say about it. Okay. You might want to take a picture that I have nothing to say.

Okay. Now, don't forget that Sugeng's text is a commentary. Okay?

On what? Sutra Buddha's teaching. Yeah, on the first teaching about the 12 links of dependence.

Don't forget it's a commentary. That whole sutra is about one page. Okay?

The whole sutra where Lord Buddha introduces the 12 links is like one page. This commentary is 470 pages. Okay?

Okay? Understand? Okay?

Rarely you start a new section. Rarely you start a new section. Then we're going to have to insert the sutra itself in the commentary.

He does not do that. We have to do it. You have to be sensitive to where he's talking about the original sutra because nobody inserted it in those days.

And we have to do that. So here it is. Du che...

Please read this one, Sugeng. du che ni nampa sum te sum kang she na Again. Yeah, okay.

There are three types of du che, fresh karma. What are the three? sum kang she na And please continue.

lu kyi du che tang, nga kyi du che tang, yi kyi du che do What's it mean? So the fresh karma due to the actions, the fresh karma due to the speech, and the fresh karma due to the thoughts. Good, nice, perfect.

Okay, good. Yep. Let me check your translation.

Nice, good translation. Yeah, and here's where he refers to the sutra. He says, hey, the sutra says du che nampa sum.

There's three kinds of fresh karma. You've got to catch this sheja. Sheja means the sutra.

The original sutra mentions three kinds of fresh karma. What are they? chom den de...

Oh, please, you want to choose... Sugeng, why don't you read for a couple sentences? All right, yeah.

chom den de kyi du che nam ni, lu la sok pen yeway rab tu yewa tang kyi, ngo war nyi kyi ni mayin na I'm sure it was mayin na. Okay, personally. And again, we're working with a very old and probably broken text, and it's going to be a challenge.

And no one has ever made a commentary to clean it up in 2,000 years. So, chom den de kyi. The Buddha has taught fresh karma in terms of the divisions of actions and so on, but they are not...

I love your translation. I want you to catch this instrumental after ngo war nyi. Okay?

You caught the instrumental in yeway right here. You caught the instrumental. Okay?

You said, in terms of. Okay? Now, this same instrumental comes...

But he did not teach fresh karma, what? In terms of the essence. Okay?

In terms of the essence. Okay? All right?

So, when you said, in terms of, that was a good translation. You were translating this S here, yeway, this instrumental. Now, when you get to the second part of this sentence, or the second sentence, you have to say, he did not present fresh karma in terms of its essence when he divided it into body, speech, and mind.

Why? The karma is the same. The instrument is different.

Okay? The way you did it, the way you collected it, the way you created it, the instrument was different, but the karma is the same thing. The essence of the karma is the same.

Doesn't matter whether you do it with your speech, with your body, or with your thoughts. And what Vasubandhu is saying, Master Vasubandhu is saying, look, he's not dividing karma into separate types. He's mentioning three different instruments you use to collect the same karma.

Cool? Very cool. Yeah, very interesting.

Now... Yeah. You want to choose someone to read?

Okay. I say Connie, you could torture Connie. Okay.

Okay. I'm not saying material. Let's invite Professor Connie to read then.

Okay, I'll be picked on.

[Speaker 2]
So, So, Thank you.

[Speaker 1]
All right, I'm going to put my sound up a little higher. Okay. Okay.

All right, Connie. Let me give you guys a bigger cursing one. Okay.

Okay. DO DE GZHAN means what, Sugeng? According to the other sutra.

Yeah, and by the way, DE or Pitika doesn't always have to mean the whole collection of sutras. Sometimes it's just added to the word sutra. So, all right, it might be a mild plural.

You know, other sutras, okay? It doesn't mean the whole collection of sutras. Other sutras, they describe UK.

Breathing. Yeah. Now, I'll give $100 if somebody can tell me the Abhidharma standard term for breathing in and out.

I think Ali got it first. You know what they say, your left hand doesn't know what your right hand is doing, but in this case it will. She's going to pay herself $100.

Okay. Congratulations. Take me out to dinner.

[Speaker 2]
Okay.

[Speaker 1]
But he doesn't use those words. He says, chi nang. What's that mean, Sugeng?

Out and in. Yeah, and this gyu does not mean cause. Gyua means...

To roam about. Come in and out. In this case.

It means coursing. They say in English, coursing. And by the way, a horse race course is called gyua.

Where the horses run is called gyua. So you can say the running of the breath, in and out of the body. In sutras, that has been described as fresh karma.

That has been described as action. And then he doesn't say anything else. So I went and dug around for you.

Oh, well, I actually went to see if other sutras did mention it. Okay. Which is only something that Geshe-la would be interested in.

Let's read it together, Sugeng. Sure. Keep going.

Okay, this much is coming from this sutra. What is this sutra? This sutra is called Ascertaining the Meaning.

Artha Vinishchaya. And then he says, the full sutra says, please read, Sugeng. Yeah, what is...

Can you give us an example of body karma? Karma using your body? Yeah, I'll give you an example.

Keep going. Yeah. I'm sorry.

Actually, I'm trying to understand, so I split the sentence into three. I don't mind. I don't mind.

It's fine. Okay. So then he says, somebody says, can you name for me an action of the body?

And then it's kind of natural to say, well, ujjumuk. And here's the ancient word that we use, right? Ujjumuk.

Ujjumuk means to breathe in, and jumuk means to breathe out. So, what's the most basic action you ever take with your body? It's not killing, stealing, sexual misconduct?

No. It's breathing. It's also a karma.

Just breathing is a karma. How should I put that jumuk? It means just...

Oh, this does not mean occur. It means exhalation. It means to exhale the breath.

Ujjumuk. Yeah, it's the same spelling as the verb for occur, and it will occur in 0.001% of the cases. Out of 10,000 cases of jumuk, only one will mean exhale.

So, good luck. Okay. When you see it with muk, you know it means exhale because muk means inhale.

Yeah, so, what's the most basic action of the body? It's not even killing or stealing or protecting life or respecting other people's things. It's just breathing.

And by the way, this body comes from a body. This body relied on a body. This body was connected to a body.

This body comes down to another body. This body functions because of another body. But what it means is when you say this body comes from the body, it comes from the breathing of the body.

This body comes from the body because it depends on the breathing of the body. This body is connected to the body because this body is connected to your breath. This body comes down to your body, meaning your breath, okay?

Therefore, please read. Therefore, we refer to the inhalation of breath and the exhalation of breath. And there he uses dark to $50 to a double pluralizer.

Yeah, dualizer. In Sanskrit, we call it dualizer. And I'm going to give an advertisement right now.

I'm going to teach Sanskrit starting in 45 minutes, okay? And I'm going to teach it for about five, six years, all right? And one of the subjects is dark, which is a dualizer, okay?

All right? When you see dark in the ancient sutras, it always means a pair, okay? It's a verb that fits a pair.

What's the pair here? Yeah, inhaling and exhaling, okay? So when you translate this sentence, you have to say the two of exhaling and inhaling, okay?

Or inhaling and exhaling, okay? And by the way, what's the most fundamental kind of bodily karma? Breathing, right?

Breathing. Hopefully, it's good karma, okay? Breathing.

Then, by the way, the sutra he's quoting then goes into different kinds of verbal karma, and then it goes into different kinds of thinking karma, and it goes on for a while. Oh, you went and translated the whole thing. That was crazy.

It's true, Geshe-la. It was so intriguing to the mind, so I thought... I have to say it was...

What do you call it? Anyway, I think you were an overachiever in college. Am I going to translate this?

Should we do this again? It's going to slow down your book. You don't care, right?

I don't mind. I mean, it's so exciting. Suddenly, we got all these different nuances of three doors, that kind of thing.

All right. I didn't prepare this part, but I'm happy to try with you, okay? Geshe-la, why did you add all those words if you didn't mean me to translate it?

I was trying to catch the page number. Down here. I was trying to catch the page number, because you cannot do a footnote without the page number.

So, I often add more stuff just to get to the page number. But since you translated it, what the heck? Let's go read it, okay?

Geshe-la, I added to 266, because I was curious for the mind part. Okay, cool. Now, you're going to have to choose someone to read this extra stuff.

[Speaker 2]
All right.

[Speaker 1]
I see Choi. I just want to know which Choi will answer me. There is one from Malaysia.

Okay, I'm going to try. Oh, yeah. Research Choi.

The top one, right? Gaji Tujenamkansina. Nice.

Very, very nice. Those Malaysians pronounce better than the Americans. Okay, here we go.

What is that, Sugeng? What is the first karma due to the speech or verbal? Yeah, now that you've covered the most elementary kind of physical karma, which is breathing, well, what's the kind of basic karma of speech?

And we answer, Sugeng, if it's me, I will force Choi to keep going until he makes a big mistake. Yes, I would like to invite him back. Yeah.

Nampa... Ta? Nampa...

Nampa... Right. Nasi...

Chikme. Chikme. Chikme nasi...

Nechik. Nechik. Nechik.

Nechik. Uh... Ma?

Ma-i. Ma-i. Ma-i.

CHOS PA MA YIN TE NAM PA MA THAG PA MA YIN NAM PA MA YAG PA MA YIN TE Nice, good job, Choy. You have a talent for this. You should do more of it.

You should use that talent. He says, I'll tell you, there's two kinds, there's two kinds, basic kinds of verbal karma. One is where you have THAG before you speak and one is where you have CHE before you speak.

And this is VITARKA and VIKALPA, right? You guys know VIKALPA and VITARKA, right?

[Speaker 2]
VITARKA, VICHARA.

[Speaker 1]
Sorry, VICHARA and VITARKA?

[Speaker 3]
Yeah.

[Speaker 1]
You can say VIKALPA also. Okay. NAM PA THAG means what, Mr. Kramer?

It's what your mother said to do before you speak.

[Speaker 3]
Oh, think.

[Speaker 1]
Yeah, think before you speak. THAG means think carefully before you speak. I'm sorry, THAG means try to think a little bit before you speak.

Then your mother said when you were two years older, hey, you should number CHE before you speak. Now think carefully. Yeah, think more carefully.

THAG means when you blurt out something to your wife in the kitchen without thinking much, that's called number THAG. Every act of speech requires some motivation. But where the motivation is very weak and you didn't think carefully about what you said before you said it and she got upset, that's called number THAG.

NAM PA CHE means think about it carefully before you speak. Lord Buddha in this sutra, he says the most basic forms of physical karma is two, inhaling and exhaling. The most basic forms of speech are also two, speech karma, and that's speaking without checking too carefully, and speaking after you check carefully.

Got it? And we're about to reach that section in Stanley's text. It's coming very, very soon in Stanley's book, and that's the classic reference to it is in the Abhidharmakosha.

NAM PA THAG is to think and not to think without thinking and without checking? NAM PA THAG means you think quickly and not carefully, and then you speak. And by the way, everyone thinks before they speak, no matter how dumb they are, even if you're screaming as you fall off a cliff, you have a little bit check your mind and hear the word and then say it.

So that's THAG PA. THAG PA means you sit for like five minutes before you bring up a delicate subject with your wife in the kitchen. That's called THAG PA.

Now, then Lord Buddha says, hopefully you never hopefully you never speak NAM PAR MA THAG PA without thinking a little bit, and hopefully you never speak without thinking carefully, actually. And by the way, when you spell it with BR, it always means examination. When you spell it with BT, it means to label.

Okay, cool. Therefore, please go ahead. Okay.

Yeah, and this is very, very deep. Okay? It's not the words coming out of your mouth that makes the karma.

What is it that makes the karma? The thoughts behind it? Or the examination?

Yeah. Either the not very deep thinking, or the careful consideration. What this sutra is saying, and if you think about it, it's kind of interesting, it's not the sounds coming out that makes the karma.

It's what you intend just before you speak that makes the karma of speech. And therefore, the essence of physical karma and verbal karma is not different. It's just the instrument.

The mental part is the same. Okay? The mental part is the same.

[Speaker 2]
Autonomic... Nampartokpa, instead of Nampartakpa? Is this maybe Vikalpa instead of Vittarka?

[Speaker 1]
That's a good question. And Vichara is definitely Chöpa, right? Yeah.

I believe you can call Nampartakpa or Vittarka. You can say Vittarka or Vikalpa. That's pretty much the same thing.

He just changed it, right? Yeah. Yeah, he did.

Well, that was past tense or something. Okay? You should have checked before you spoke.

And here it's... Checking is what's the karma. This is the present tense.

Jaren, right? Okay. All right.

Now we get the interesting ones. Again, who's going to... Who's going to...

Vittarka and Vichara about speaking this? Can I invite Choyi from Sunchon? Another Choyi?

Yes, another Choyi. Hello. Sorry.

Now we'll see which country's Choyi is smarter. yü kyi du yü kyi du chö chö nem gen gen zing na Good. Good.

So, Gang, yeah, what is fresh karma due to the thoughts? Good. Okay?

Good. What is mental fresh karma? Okay, here we go.

Since you translated it, we're going to have to add it in, you know, somewhere in the long footnote or something. Gang, who's going to read the next part? I think let's continue with Choyi from Sunchon.

Yay! Again. chön pe chup pe stem pa gang yin pa tang kang yin pa tang zing tang kyi kyi stem pa tang kyi stem pa gang tang yin pe tang yin pa tang yin pa tang kyi mook kyi kyi stem pa tang yin pe yin pa tang kang yin pa tang Yeah, thank you.

Yay! So now, extremely important change in spelling here. Where is it?

Well, not really. He didn't say sem. He said what?

Oh, he said yi kyi? Sem pa. He said sem pa.

It's not chitta anymore. It's chaitana. It's no longer mind.

It's now thinking. Thinking. When you add pa to sem, the meaning changes from mind to thinking.

And that's a big thing. Sem pa is a movement of the mind. Sem pa is a movement of the mind.

It's not simple mind anymore. It is movement of the mind. And that's the definition of yi kyi le.

That's the definition of mental karma. Anytime a thought moves a half an inch in your brain, that's mental karma. So he was very wisely, of course, I guess the Buddha would be pretty good, he changed it from sem to sem pa.

So when you have thoughts of chakpa, when you have thoughts of desire, and when you have thoughts of she dang spelled some kind of ancient way, thought of anger, and when you have thoughts of dimuk, darkness, yeah, that's mental karma. That's mental karma. And what are these three guys, Sugeng?

Three animals. Yeah, the three animals. These are the special names for these emotions that are always applied to the three animals in the Wheel of Life.

So that proves this sutra has a good connection to Vasubandhu's sutra. This is the way they're always referred to in explanations of dependent origination. I don't think we should do this last...

Yeah, don't worry about this last part. It doesn't... Yeah, I would leave the rest.

The sexy part is what we just finished. The part that I would put in my footnote is that I would stop there. Okay, sure.

Thank you. Yay! Well, yeah, here it goes.

Who's going to read this again? Can I invite Saoping, CSP3? Are you around?

Sorry. Sorry. Okay, here we go.

I don't know. Oh, okay. Okay, then somebody else.

Dinara, are you around? Yeah. Hi, yes.

nampar tokpa dang nampar chu cho pa nyi ngak kyi ndu che do Yeah, and now you can translate this one easily. noting and examining dinar fresh karma due to speech Yeah, nice. Yeah.

I like it. Oh, okay. Yeah, now you know why.

Now you know why. Yeah. By the way, when I say noting, it means you notice something, but you don't notice it too carefully.

The classical example was Clark's Grocery Store, and they play this really bad rock and roll, because everyone's my age, and if you just notice it lightly, that's called tokpa, but if they play Jimi Hendrix and you're listening to every single note, that's called chupa. The song is the same, the state of concentration is different. Are you just noting it, noticing it, or are you digging into it?

Are you examining it? That's the definition of Abhidharma. All right.

Let's keep going. Who's going to read this? Dinara did really well.

Yeah, I'm kind of missing Venerable Chunzo. Is she around? Hello.

Hey, have you had any coffee and buckwheat today? Just some tea. Okay.

Nice, thank you. Okay. He put two here.

He put dushe, and he put semba. You want examples of mental karma? I can tell you.

Dushe and semba. Yeah, discrimination, and thoughts is okay. Yeah, thoughts is okay.

Those are fresh karma, which is due to the... I would say due to the... Yeah, maybe, yeah.

Hang on. Wow. Okay.

Thank you, Shana. Let me see what you said. Why is it not to be seen exactly as that?

Okay, you could say, no, this dharma means consider. Consider. And the whole de dak chi dir is an ancient way to start a question.

All right? So, what he's saying is, you mentioned, for example, that the mental functions of discrimination and movement of the mind are mental karma. Should we consider those the only kinds of mental karma?

That's what this second sentence means. Should we consider those the only kind of mental karma? That's a question.

Tawa ja means should we consider or not? Ma. Should we consider those the only kinds of mental karma?

Or are there other kinds of mental karma? Okay? It's a very difficult ancient Sanskrit translated into Tibetan by a grumpy translator.

This translator, if I ever meet him, I'm going to tell him what I think. I don't know, he was kind of in a mood when he translated this book. Okay, I'm telling you.

I don't know what was going on. Maybe somebody erased his sutra on his cave, I don't know. Okay.

Okay, please. Who's going to read next? I think we are coming to the end.

So, maybe let me invite... Oh, I see Brian Mendoza. Brian, are you translating or are you available?

[Speaker 2]
I can give it a try. So, Again? Okay.

I got lost. Oh, yeah. Yeah, thank you.

[Speaker 1]
Nice. By the way, so we need some wrap-up time. Just a heads up.

By the way, Brian, thank you. Brian has been helping everybody, all the organizations. He works really, really hard.

He helps every organization do their broadcast. And we just want to thank you, Brian. Okay, MED PA means hey, let's talk about this.

All right? MED PA means let's talk about this. All right?

LUS DANG LTA YID KYI LAS KYI CHER NA LA When we talk about karma of body, speech, and mind, what we're talking about in this case is fresh karma of body and speech and mind. That's all. You notice he switched out LAS and he put in DU BYED.

He just wants to say, look, you guys know the words karma, bodily karma, speech karma, mental karma. Here it just applies to fresh karma also, to the second link of the twelve. All right.

Do you have any wrap-up, Mr. Tugeng? Yeah, so today we started with the second link, which is fresh karma. We learned that there are three types and they are not, there are three types.

They are the same, but they are the same karma, but different instruments. So we started with the karma due to the actions and we are saying that basically they are just the breathing in and out, inhale and exhale, inhale and exhale. And because of that, it created the body, it created the brain, the related, things related, and then even the breakdown and the continuation.

And then we continue with the speech, fresh karma due to the speech, the verbal, and we are talking about the noting and examining, noting and examining the thought before we say something. And that is the fresh karma due to the speech. And the third one is fresh karma due to thoughts, and we are saying that it is due to the three animals in the middle of the wheel of life, which is the thoughts of desire, anger, and darkness.

And that's about all. then as a summary, Buddha was saying that the karma due to the actions, speech, and thought are basically the fresh karma. Okay, cool.

Thank you, Sugeng. Thank you, Shinten. It was a pleasure to meet your children and your two boys in Kyoto, by the way.

And we have the coyotes came down from the mountain here. Before that Geshe-la, do you want to the next verse or something, the text? Oh, you mean do I want to choose one for you to translate?

Or should I just continue? Yeah, let me just check it. Hang on just a sec.

Yeah. I want you to do the next sections up to this quotation that we're going to use for the footnote, okay? Sure.

Okay, thank you. The coyotes are here. And hang on just a second.

One, two, three. Happy birthday to you. Happy birthday to you.

Happy birthday, dear Versailles. Happy birthday to you. Happy birthday to you.

birthday to you.

[Speaker 3]
Oh, my God.

[Speaker 1]
Okay, one more thing. Versailles, yesterday we had Chinese food or the day before, and I got a Chinese fortune cookie just for you, okay?

[Speaker 2]
Oh, thank you.

[Speaker 1]
Here's your fortune from the Chinese fortune cookie. Allow the disruptions in your life to deepen your concentration. I think it's talking about your grandchildren, but I'm not sure.

I think it's talking about your granddaughters, but I'm not sure. All right. That's your fortune for this year, okay?

Thank you so much, Geshe-la. Thank you, everybody. Yay.

Thank you, Geshe-la. Thank you for many years of translation, and thank you for also taking books, for taking your many books in Mexico. We appreciate you.

Back to you, Nick. Thank you. Happy birthday, Berta, and thank you, Geshe-la.

I think in the English channel, Berta. Anyway, have a break. Six minutes.

Come back in six minutes. It'll be a nice long quiz, I'm hoping. Yeah.

You have your pizza, Chinese food, momos? We're going to have Chinese food spread on pizza, yeah. Just kidding.

All right. See you guys.