Классика Алмазного огранщика: Нижний Срединный путь — Анализ зависимости, занятие 36

[Speaker 1]
I'd like to introduce Lydia from Romania, and Nguyen from Vietnam. And they are here to learn how to do a life tool from a translation. And, you know, just listen.

And they're in the middle of some very complicated books. And don't worry if you don't understand anything. Then, what are the three qualities that a life tool should have?

Wait, yeah, catchy name, that's the easy one.

[Speaker 2]
What's that?

[Speaker 1]
Yeah, but in theory, in the theory. Yeah, it should be relevant to modern life. It should be authentic.

It should follow the real teaching, OK? Authentic, relevant to real life, and sexy presentation. OK.

I chose a sexy name for the sexy presentation. I could have said, you know, yeah, something not sexy. You see what I mean?

I was thinking about it last night. And a nice picture also. Yeah, that's, of course, yeah.

All right, so Sugong and Shintian have good news. Please go ahead. OK, we brought along two mock-up books, which are supposed to be the 108 books project.

And we have two samples. The first one is with diamond and gold, real gold. This is a fake diamond.

But the real gold, yeah. I bet they are real diamond and fake gold. Well, I mean, the gold is a bit small due to the cost.

This is $130, so it's not cheap. But there's a fancier model, which costs about $600. So I'm not really sure about that.

We are still considering if we really want to use that.

[Speaker 2]
U.S. dollar.

[Speaker 1]
No, no, no, this is just a goal. Diamond is not considered yet. And, well, this design, the spine design, is fixed.

So when we printed the books, when we printed the pages, the diamond cutter commentary is only 500 pages. So the print actually added in lots of papers to make it 1,000 pages to fulfill the thickness. Because if she were to make it 500, it would be half, and the spine would not be nice.

So it's heavy. The paper is pretty, I think, pretty nice. So you all want to take a look.

We brought the samples of the cover. There are two kinds of paper. The one is a cloth type, which is what we are using, and the other one is the smooth type.

And we have four colors. The idea is to have one book per season, spring, summer, and fall. We want to bring out one book every three months or four months?

Well, I mean, our target is once every season, but we may have an extra, the fifth book. You mean one book a year, or four books a year? Four or five.

No, we will, but it won't be this year. This is the other one. What's this one?

Heart Sutra? No, the same. I wanted to put Heart Sutra, but somehow the design is fixed.

[Speaker 2]
So they don't have time to make it smaller. But this is the colors that we chose.

[Speaker 1]
Wow. My idea is that, especially in Asia, see this set of books here that we never open? People, this is the Chinese, all the Chinese ancient books.

It's one set. It goes over there also. So we want to do the same thing with our translations.

And my dream for fundraising, so I don't have to do it. So I don't have to do it. So I don't have to do it.

Stuck. It's a... We get people to sponsor the set, okay?

And people in Asia will buy the set, even if they never read it. It's just a tradition to have the set. If you have the set in your office.

I went to the owner of... Am... Am...

Amir.

[Speaker 2]
Amir.

[Speaker 1]
Yeah. And he said, look, I have every book there is. And I'm like, they look unopened.

And... But rich people like to have the whole set in their house. And it's a blessing to have it in your house.

When I went to the Mongolian temple in New Jersey, we have a set of the Kongyur. No one ever opened it, ever. And it's the only one in North America or South America.

It just sit there. You know. So...

People like to have it. And my idea is... We have levels of sponsor.

You know, like we have someone who give 5,000 a year. Forever. As long as we're translating.

You see what I mean? So I want to offer the books. I want to have a VIP set, with the diamond in it.

And to get that, you have to give 5,000 a year for 10 years or something. You see what I mean? Or 20 years.

And... The Singaporeans are really good at finding people to give money. And three levels, it's not 5,000 but 10,000 different people.

Oh, okay. Well, you guys decide. I mean, the concept is that.

So, don't make me do that step. Okay? We have the books.

We have the concept. You find the people. Okay?

Because you're in Singapore. You're in China. You know, you can...

You can find people. Indonesia, Malaysia, Vietnam. Okay?

And then, one of the reasons to have Vietnam person here, is so they can translate into Vietnam language. Okay? And then, it's beautiful.

And we have a plan for 108 books like this. That's our first goal. Then, what's the later goal?

[Speaker 2]
10,000.

[Speaker 1]
10,000. That's why their website is called 10,000. Okay?

So, please, you know, everything's there. You just have to find people. Okay?

Find some Americans. We'll give them a paper bag. They can pay $20 a year.

Seriously. I mean, find... Do something.

Okay? Don't make me do it. Please.

Then, I can translate them. Okay? So, find...

You know, have some kind of program. Have a meeting. Find sponsors.

Find Americans. Still be some Americans. Make $100, $500, something.

They're not Buddhists. And they're lazy.

[Speaker 2]
Non-Buddhist Wisdom Archive had a thing where... I mean, this was like maybe...

[Speaker 1]
30 years ago.

[Speaker 2]
Where if you gave $1,000, right then, you would get a copy of the book whenever they published it.

[Speaker 1]
Yeah. Well, that's the idea. Like, the first year, we're going to try to put out three or four a year.

Once we hit... You know, once the first books start to hit, I think somebody's going to hit. Dr. Wu will be hit this year. So, you know, we can start next year probably. And then they're all going to... No, they're all going to start coming out, you see, in 2020, you know.

So, but the idea is find sponsors now. So, then you're not dependent on Dr. Wu. If Tim's hotel doesn't go well, we're buying this storage facility.

Someone's building one across the street. Somebody has to bomb it. Just kidding.

[Speaker 2]
We need to make sure they build it properly and they're very successful.

[Speaker 1]
Oh, yeah.

[Speaker 2]
That's that Buddhist thing.

[Speaker 1]
I was thinking we should meet them and talk to them. I mean, that would be interesting. First, we have to decide who's running this one.

Besides me. Okay, that's all. Let me find a...

It's very beautiful. We need all the comments so that we can improve. At least I saw one problem here is that when we came in, the custom offices opened up and somehow the spine is damaged.

So, this is one thing that I will... It's not a strong spine. It needs to be made better.

So, I will... This is one thing that I will... The book's too fat.

[Speaker 2]
And also the green color. I don't know what to choose the color, but we decided to choose this color green. It's like...

It's almost like... I feel like it's almost like Quran. It's very beautiful.

Oh, yeah.

[Speaker 1]
You know, different cultures like different colors. So, the reason you guys are doing this set is for Chinese people, Asia people. And then Jigme and Katie are going to do an English...

for English speakers. And it will look like Oxford University or something. It will look different.

So, bright colors is good for Asia, I think.

[Speaker 2]
Yeah, tomorrow.

[Speaker 1]
Or you have... Quick, quick. You're going to take all of Sugeng's class time.

We have a mock-up for the English speakers version. Okay. We could...

We have to figure out the layout also. I think the Tibetan Roman should be small. Because no one's going to use it.

Well, I think there should be a version that doesn't have it. And there should be a version which does have it. I think in Asia, to have it is cool.

It's cool. Yeah. So, this doesn't have a tight cover on it.

They don't have the printing on it, but they have the idea to cover it. It's beautiful. There was a famous set of books called The Great Books of the West.

What's it called? The Great Books.

[Speaker 2]
The Great Books, yeah.

[Speaker 1]
And it has how many books?

[Speaker 2]
I don't know.

[Speaker 1]
My mom has a set. It's 200 books or something. And she had it since I was a kid.

And I always wanted it. You know, she said, I'm going to give you the house. I said, I don't want the house.

I want the books. She said, you can't have the books. But they're very beautiful.

It's like all the famous writers, Shakespeare, Dante, you know, Freud. It's a big range. So, I stole the style.

They have a nice style. And I stole it. For the Western version.

I think this is good for China, for Chinese people. Yeah, and I suggest we print it. Yeah, we call it race type.

I suggest we print it in Singapore and Malaysia, not in China, because it's sensitive in China. And you need 10,000 permissions to print something in China. So, you know, we can print them in Singapore.

They can leak to Taiwan. They can leak to... It's legal to carry at home.

Yeah, that's okay. All right, let's go. Oh, there's 500 books in the Great Books Series.

Okay, no pressure. But they didn't have to translate all of them. I think I've got a couple of them.

Okay, here we go. So, Sugeng's text. Sugeng is doing a Wheel of Life text.

A very, very beautiful commentary on the Wheel of Life. It's about 500 years old. And difficult.

And it's in debate style. Which is going to make it worse for you guys. Here's our progress report.

We've done 11 folios out of 25. We also did a folio of extra on the 18th Nations and Fortunes. We can say we did 12 folios.

So we are doing two folios per term. We had 14 folios ago. So, six more terms.

So he's one of the first people who will finish at the end of next year, okay? Unless we speed up. I don't see we're speeding up much.

I don't feel like speeding up. I think we should do it well. And you'll speed up naturally once your Tibetan gets better.

Your Tibetan is getting much better. You don't notice it. I notice it.

Because my life is easier. Okay, so, that's our progress report. I didn't do Xiaoping's progress report.

I have to do it tonight or something. Om Mani Padme Hum. Okay.

We were going to have a footnote on the Leisures and Fortunes. Because it was mentioned in Sugeng's text. I forget the context.

What was the context? Oh yeah, okay. Oh, here it is.

Yeah, are you supposed to give up your body completely? You know, something like that. With the 18, oh yeah.

Are all the parts of the Wheel of Life to be rejected? And one of the, the fifth one, the fifth link is, Ngapa Kheche, Doors of Sense. Okay, the Sense, Doors of Sense.

So, generally we say the Wheel of Life is something you must reject. You must get out. You must eliminate all of it.

But, in number five, I think we're talking about number five. It has eyeballs. You know.

And in the Lam Rim it says eyeballs are one of your 18 Leisures and Fortunes. You have a human body. And it's very precious.

And you would be a fool to commit suicide or something like that. You cannot destroy this body. You need this body.

So, the debate came like that. Do you get rid of the whole Wheel of Life? And the guy says, of course.

So, do you get rid of link number five? Yes. So, is your eyeball part of link number five or not?

Yes. So, you think you're supposed to get rid of your eyeball? Yes.

The Lam Rim says you're not supposed to get rid of your eyeball. And then it says, not just your eyeball, but you got 18 special parts of your body and your life. You cannot destroy them.

You cannot hurt them. So, we're having an appendix, extra section at the end, to explain the 18, okay? Eight Leisures, ten Fortunes, okay?

,,DAL BA RGYAS BYOR PA CHU,, So, we finished the ,,DAL BA RGYAS,, we finished the eight Leisures. And now we're on the ten Fortunes, okay? ,,DAL BA RGYAS BYOR PA CHU,, And I think we're going to start on that right here, okay?

So, we're kind of in a footnote, all right? We are not allowing a sentence in any translation, which just leaves the reader stranded, you know? There's 18, okay?

What are they? Don't worry, let's just go on. You know, we're always stopping and explaining the 18, okay?

We never... And that's why we're taking so long, okay? I'll tell you something, sooner or later the footnotes will start to overlap.

I'm already using footnotes from one text and another text. So, just keep going. Then we'll have a database of footnotes, and you can just take somebody's footnote.

Of course, you should stylistically adjust it to fit your text, okay? It should fit your style of writing. You can't just take Nick's footnote and put it in Seiji's text, because the style is different.

But he can take the information, and he can rewrite it, okay? Okay, go. Say again?

I have this in my book, so if you want to take it.

[Speaker 2]
Oh, yeah. Oh, really?

[Speaker 1]
Speaking of... Oh, maybe we already did it.

[Speaker 2]
Let's do it.

[Speaker 1]
Oh, that's beautiful painting. Do you want to skip it? Do you want to do it?

No, just... Okay, let's do it quickly. It's not the right one.

Okay, go. jorpa tuni, shenjor nga, rangjor nga, te chuwa. Okay, jorpa...

jorpa... jor means to connect, right? Like jorlam is the path of preparation.

It's... jarci means glue, the same root. So...

But, sometimes it means money, or, you know, things you have, jorpa. It means rich. Ko jorpa chenpo re, means he's a rich man.

He's got stuff. Okay, so it's called the richest, kind of like the ten richest, okay? jorpa chu.

And we divide them into two parts. They're called shenjor nga, and rangjor nga. Some apply to your general situation, the first five, and then five of them apply to you, yourself.

Okay, and we'll see why. Okay, here we go. Dampo ni.

Dampo ni, sanggye jikten tu chenpa. Okay, good. Let's just go one by one.

By the way, why nine, why not one? Yeah, we're doing eighteen, right? We're halfway through.

We did the eight, now we're doing ten more. So... What's it mean?

What's the jenpa? Yeah, jenpa is high, high, high, honorific language, okay? Very high.

You only see it with Buddhas. You can say chin, or dro, or song. You could say kam, yong.

But you don't say that with a Buddha, you say jor, jun. He has become himself. He has, you know, made his holy appearance.

Something like that. It's a very high respect word, okay? It means a Buddha has come to this world.

So, in English, it sounds a little artificial if you try to make it very high. You know, if you say the holy Buddha made his holy presence in the holy world, it gets, the people don't want to read it. You just say, Lord Buddha came to this world, or a Buddha has come to this world.

And that's honorific, you know, okay? All right. In English, de che sumpa.

Sorry. De che sumpa.

[Speaker 2]
What's it mean?

[Speaker 1]
Yeah, people can come to the world and not teach. So, A, we're lucky he came. B, we're lucky he opened his mouth.

Okay? The first word is the instrumental, which is in Tibetan syntax and in Sanskrit syntax, you have to say, by me to this door was gone. You don't say, I went to this door.

You see? So, the subject of the sentence is always instrumental. By him, the Dharma was spoken.

And when you translate it, you say, he spoke the Dharma, okay? In English. Okay, go.

What's that mean? The teachings are still around. Yeah, the teachings are still around.

John Brady is running around finding the books with me. And we still have them. But, you know, we could not have them if we don't keep working.

You know, they were almost lost. So, okay. We found 141,000 books in Russia.

No one had looked in the library since World War II. Okay? And there were still holes in the wall from the German artillery of bombardment of St. Petersburg. Okay? And nobody opened them. Okay?

So, it was just barely staying in the world. Alright. What's that mean?

Yeah, it just means people are still following it. Okay? Gesu means follow.

Okay? People are still practicing it. So, there's this...

What's the last part of the Abhidharma? Last verse of the Abhidharma. Yeah.

Vasubandhu predicts that a time will come when the books are in the libraries and no one's practicing. Okay? And then that's the death of the teachings.

Okay? Yeah, that's a nice... It's a little bit artificial here.

Yeah, because these are shenjor. So, there are other people practicing. But I wouldn't put a big emphasis on that.

Okay? But it's a good question. It's a little uncomfortable.

Tsewa. Tsewa. Tsewa.

Yeah. This is a code word. Do you guys remember?

Yeah. No, it means people are still sponsoring love. Yeah, it says people still have love for other people.

But it means people are still paying the bills. This is Mr. Wu. Yeah.

[Speaker 2]
Okay.

[Speaker 1]
The name in the ancient book is people still have love for people. But what it means is they're still paying for people's practice. They're still building monasteries.

They're still, you know, giving salaries. Huh? Yeah, yeah.

Please. Okay, so those are the ones that relate to everybody, more or less. And now we have five that relate to you, personally.

Okay. Yeah. Which is?

You were born as a human. Yeah, you were born as a human. And we learned yesterday in the downstairs, right?

The root of the word human is manu. Like, means intelligent. So, you know, you are the species who's got the brains to study the Dharma.

Okay? Dogs don't do that. Birds don't do that.

Okay. Go ahead. Nice.

You have a nice ee. I like your ee. Usukyo.

Yeah, what's it mean? Yeah, I mean, it's a technical definition. But basically, you were born in a place where there is Buddhism.

You know, Asia is the real, in our times, you know, traditionally, historically, Asia was the central land. America is not. America, we would call barbarian land.

Lalo. Lalo means barbarian. But we have a little start here.

Okay. You weren't born with terrible views. Not exactly.

By the way, I went and got you the definitions of all of them. Okay? It's coming.

Okay. But it means you haven't committed the five... You didn't kill your mother.

You didn't kill your father. You didn't, you know, try to kill Buddha. Okay, you didn't do the big bad, the five big bad deeds.

Because if you had, you couldn't study. You wouldn't be able to understand anything. Okay, go ahead.

What's that? Yeah, your brain, your eyes, here's the, here's the debate. Why?

Because the fifth link... Yeah, if I'm supposed to dump the fifth link, which is the eye and ear and nose and, you know, the sense organs, if those are bad things, if those are part of the wheel of life, then why does the Lam Rim say, I'm lucky because I have them? Okay, so it's a debate, right?

Okay. This is the, this is the, where the debate is. Yeah, okay.

And? Nela Deva. Nela Deva.

Huh? Faith in the teachings. Yeah, you still have faith in the, and it's called the place.

The teachings are called the place. Here, in the traditional name, is you have faith in the place, capital P. You know, people in New York say, you say, where are you from?

They say, I'm from the city. People in Mexico City, they say, you say, where are you from? They say, Mexico.

And they mean Mexico City. Okay, so the place is the Buddhist teachings. Okay?

It's like, I'm the best. Okay, now, look at the little notes here. Relates to nine.

Oh boy, this got a little bit long. Relates to ten, relates to eleven. They say, I gave you the whole thing.

So, it became not a footnote, but it became an appendix. Did we do that with you, Seiji? I don't remember.

Okay, I'd like to make it an appendix. So, let's go through this, okay? And then we'll finish even slower.

Okay, go. More opportunity for me to come. Yeah.

Kramer, you got the plane. Tom Junpei, Junmei Kelpa, Sangpo Sher, Sher Sherno, Sher Sherro. Sher, Sher.

[Speaker 2]
Okay, good.

[Speaker 1]
So, now he's going to explain why you're so fortunate to have a Buddha come to this world. Okay? De la sangye jikten du chunpa kunpo.

Rare. Good, yeah. Where do we see this word?

Koncho, the three jewels. Okay, so it's rare. And te means I'm going to prove it to you.

He's made almost a syllogism out of it, okay? It's very rare for a Buddha to come to a world, to a planet, okay? Why?

Cheer. Cheer? Not sheer.

[Speaker 2]
Cheer. In general. Yeah.

[Speaker 1]
If you're from general, you say spitang. Or cheer. I was in that class.

I was like pulling my... That's how I lost my hair. There's like ten ways I lost my hair.

Spitang, spitang. Anyway, cheer. Sangye jikten du kalpa.

A kalpa in which the sangye jikten.

[Speaker 2]
Okay?

[Speaker 1]
An eon, like a couple million years. Okay? I tried to calculate a kalpa.

Yeah, I spent about three days on it, and I gave up. It's millions and millions of years, okay? So, we call...

By the way, the she ja in the third line distributes to jun kao. We call that kind of eon a jun me. Eon of light?

Yeah, an eon of light. Okay? An eon of light.

Okay, so when there's a period, historical period, when a Buddha comes to the world, we call it the period of light. This is the... We are in a kalpa of light.

Okay? And, sangye ma jun pe kalpa. If he didn't come.

We call it a mun pe kalpa.

[Speaker 2]
A dark eon.

[Speaker 1]
A dark... A dark times. Dark eon.

Okay, munpa. Munpa means dark. Okay?

The book we're planning to translate? No, that's a different one. Okay.

She ja wa la. Teng sang. Now's the days.

Okay? Now's the days. Okay?

Teng sang means nowadays, and it's very common in colloquial Tibetan. Teng sang, the java, the... kye re loja je yo may.

Nobody's studying well nowadays in the monastery. You hear this kind of thing. It's a very common one.

Teng sang. You should know it. Teng sang.

It doesn't mean sangye. Nothing to do with Buddha. Okay?

Teng sang gi kalpa. This kalpa that we're in right now, di la, this is a really good dun kalpa. This is a really good light kalpa, because, sangye tong.

[Speaker 2]
Tong. No.

[Speaker 1]
Thousand.

[Speaker 2]
Who said thousand? Thousand buddhas.

[Speaker 1]
Nice. Yeah, because a thousand buddhas are gonna come in this historical period. Okay?

We're very lucky. It's not just a dunme kalpa, it's a sangpo dunme kalpa. Very pure light.

Yeah, this is like a wonderful light period. Okay? So, not just a light period.

Okay? We got a thousand buddhas coming. So, we're in a very, very unusual time.

How many here now? Buddhas, Maitreya's number four, I think. Four of a thousand.

Yeah. Four? I believe it's four.

I thought Buddha was four. Is he? I don't know.

Yeah. Maybe. Ah, okay.

Shek sero. Now, this sero does not indicate disapproval. It just means, we call it.

We call it. Because the shek is the end of a quotation mark. Okay?

Alright. Next paragraph. Te jesu munpe kalpa dukshu.

Te jesu yinten kirtpa shek. Ja bukwe dunme kalpa jik. Te jesu munpe kalpa ri.

Ti. Ti. Ti.

Ti. Yeah. Te jesu kalpa nyenpa.

Tenpo shek jawa. Dun. Dun kalpa jik.

Okay, this is a little bit difficult. After our thousand Buddhas finish, there's going to be another... Aeon of darkness.

Yeah, a dark aeon. And not just one. Oh, sixty.

Sixty. Okay? So one aeon of light, called sangpo.

You know, beautiful. Then there's going to be not just one dark aeon, there's going to be sixty. No Buddhas.

No Buddhas come. For sixty aeons. Okay?

Then what's going to happen? After that, te jesu, yinten kirtpa, is going to come another kalpa of light, another aeon of light, and it's going to be called yinten kirtpa. You know.

Yeah, like, I don't know.

[Speaker 2]
Greatness.

[Speaker 1]
Yeah, greatness prevails, or good quality spread, or something like that. It's got its own name. And we already know it's coming.

Okay? It's called, everybody gets good qualities. Okay?

But it's only one kalpa. So sixty bad ones, then one more good one. Then after that, te jesu, mumbay kalpa, te, tong dak chu.

Ten thousand. Ten thousand darkness aeons. Okay?

This is already predicted by the Buddha. He saw it. There will be ten thousand times, millions and millions of years, when no Buddha comes in this world.

De jesu, after that, there'll be another aeon of light called great fame, yinpa chenpo. Okay?

[Speaker 2]
Everybody heard about it.

[Speaker 1]
Yeah. Renowned. Renowned.

Okay?

[Speaker 2]
Renowned. Now, like, this bothers me. Would you be willing to say any, like, encouraging words about the impact of having a thousand Buddhas in an aeon?

[Speaker 1]
Hey, if the thousand Buddhas weren't here, it would have been a billion dark aeons. Okay, okay, okay. Well, I think it's going to be better than that.

But maybe he's trying to depress us, so we work harder. Or maybe we just shoot ourselves. Okay.

De jesu, after that, go ahead and read, please. De jesu mun khao sung gya. De jesu pe karma tabu she ja we dun khao chik jung war sung te.

Yeah, after that, there'll be sung gya mun khao. Three hundred dark aeons. Okay, three hundred dark aeons.

Then there'll be the aeon called stars. The stars. The twinkling stars.

Did you understand? Pe karma. Pe karma.

Yeah, karma in Tibetan means stars. It doesn't mean karma. Okay.

I don't know. I think it's like the stars. Like the stars.

[Speaker 2]
Like the stars. Yeah.

[Speaker 1]
Yeah. Yeah. In aeon, which is like the example of the stars.

Okay. Which can only be compared to the stars. How's that?

Okay. Ta bu she ja we dun khao chik jung war. Now here's the important verb.

Sung. Buddha said. So in a Buddha's book, that's enough.

You know, who said so? This is the only verb that's only used for Buddha. Buddha said this is the pattern.

This is what's going to happen.

[Speaker 2]
Okay.

[Speaker 1]
Now, let's keep going. Tell me what it says while I drink my coffee. This, this, this, um, light aeon.

Four. Four. Four long.

Four long years. No. You got four.

He's just, he's just doing the math for you.

[Speaker 2]
Oh.

[Speaker 1]
You got four light aeons. And you got... 10,360 dark ones.

10,360 dark ones. Oh. Okay.

The odds of being here are four to 10,360. Oh. Somebody can do the math.

10,360 divided by four. Somebody. Come on, come on.

Use your... All right. I'll do it if you won't do it.

[Speaker 2]
2,590.

[Speaker 1]
2,590. The average is 2,590 bad aeons to have one good aeon. Really?

2,590. Yeah. Anyway, we're lucky.

Okay. We are in, we have the first jorpa. We really do have the first leisure, fortune.

We have the first fortune. We are lucky. Okay.

Go ahead. Dung Khel Yang, K. K.

Bui. K. Bui.

K. Bui. K.

Bui. J.R. Phel Wadang. Dung.

Marg Drip Pa Nyi Leng. Yarp Phel Wala Sangye Lichun Par Sungtey Chiro. We had Marg Drip and Yarph Phel in one of your translations.

Marg Drip? Up and down, yeah? Uh.

Marg Drip. What's it in your translation? As one thing increases, the other naturally decreases.

Was it? Yeah, OK. So yarpel, it means there's a relationship, OK?

Yeah, in his text. But this text, this comes from Abhidharma, OK? We're going to get to it in the third chapter.

But he's saying, look, even in the aeon of light, there's good times and there's bad times, OK? And how are they measured? People originally will live, I think it's 10 to the 60th power years in the beginning, like Adam and Eve.

They live for millions of years, OK? And then they do bad deeds. 80,000 years, Krishnaji.

80,000? OK. They do bad deeds.

And then the next generation only lives for 60,000. And then the next generation lives for 10. And then at the end, it gets down to 10 years, OK?

At around 100 years, which is where we are now, there's a nuclear war. And most of the planet is burned up, OK? And then people who survive, who were out doing retreat at Diamond Mountain, and they really say, some people were out doing retreat not in the cities.

The few people survive. And then they say, how did we get in this mess? And they say, we weren't following the 10 good karmas.

And then they, everyone just says, OK, well, we're going to follow the 10 good karmas now. So then the lifespan goes back up. So every kalpa goes like this.

The lifespans go like this. You see what I mean? So say, your pal, during the time when lifespans are increasing, no one's interested.

OK? So Buddhists don't bother to come during that time, OK? If people are fat and lazy, and they're eating KFC, they don't bother to come, OK?

It's only in the bad times that people get interested, you see. So marndipa means, when lifespans are dropping, and there's problems in the world, people get renunciation. And then they start practicing religion, OK?

So, yar phal wala sangye min jun. They don't come, because people's minds are distracted by iPhones, et cetera. OK?

Their minds are too distracted. So they don't even bother. They don't even come, OK?

That's tradition. Let's see here, yeah, yeah. OK, chiro.

OK, here we go. By the way, this one's long. The other ones are shorter.

I'm sorry. OK, but I think it's a cool appendix. OK, go ahead.

DE THAR YANG SO SOR THAR PA'I MDO LAS, SANGS RGYAS JIT TEN GYUR PA'I RGYAL LAM PA'I ZHES DANG. Yeah, now he's quoting Sotargido. The sutra on the vows of individual liberation or something?

Yeah, it's really the Vinaya Sutra, OK? Du-e-do. And it's not a sutra, OK?

It's like the Yoga Sutra or the Karma Sutra. What's the name for that? Yeah, it's by Yanten, Gunaprabha.

OK, it's not by the Buddha, but we call it a sutra. In Chinese, you have jing. It can mean old book, you know.

It's a little confusing. Yeah, OK, yeah. Anyway, so there it is.

In that sutra, and I think he's referring to the Vinaya Sutra. But he calls it Pratimoksha Sutra. It says, SANGS RGYAS JIT TEN GYUR PA', which means?

When a Buddha comes to the world. RGYAL LAM. RGYAL LAM is an idiom in Tibetan, you should learn it.

RGYAL LAM DU means, in the remote possibility. It means, in a hundred cases, you know, literally. But it means, it's precisely translated by, in the remote possibility that a Buddha comes.

It means, totally impossible. Almost impossible, you know. One out of a million chance.

RGYAL LAM means, one out of a million chance. OK, when you find it in a scripture, it's usually RGYAL LAM DU. OK, all right.

In fact, it might have been RGYAL LAM DU, but I don't know. But I don't think so. OK, now, he's going to back it up with a scripture.

Here we go. NAM NAM GYUN JANG LE. NGON JANG.

NGON JANG. NGON. NGON.

NGON. OK. NGON JANG.

NGON JANG LE. JIG RTEN DU MI KUN CHEN THAG HAO DUM WA RE UD DUM WA RE UD DUM, UD DUM WA RE ME TOGS SHIN Good. RGYAL LAM NA NI RE GA ZHIG ZHIG ZHUNG RGYUR YANG NI ZHUNG RGYUR YANG NI MI ZHUNG GO MIN ZHUNG GO MIN ZHUNG GO Nice, OK.

When the Kunkhyens come to the world, the omniscient ones who know all things, OK, it's like a UD DUM BA RE flower. I recently practiced one, so I'm going to show off. There's a legendary flower that blooms only once every thousand years in heaven.

And I always explained it like that, but then I realized that's a different one. And UD DUM BA RE is the fig tree. It's a fig.

And if you look it up on Wikipedia, which I did here, the fig tree never flowers. See, all trees have to flower to make a fruit. You cannot have a fruit without a flower.

And the bee has to come and have sex with the flower. Really. So it's impossible to have a fruit without a flower.

But the fig tree has no flowers. And the flower is enclosed in the fig. And it's self-fertilizing.

So it never flowers. So it's used as an example of a rare flower. You see what I mean?

Like, you can sit there and wait for a fig tree to flower. That's how often a Buddha comes to the world. It's like exaggeration.

OK, got it? UD DUM BA RE. And the Tibetans mispronounce it as UD DUM BA RE.

It could have been UD DUM BA RE. But it never shows a flower. The flower is inside the covering.

There is a growth like a flower, but it never comes out. OK? Yeah, there's little animals that can pollinate them also.

Yeah, OK. Anyway, RGYA LAM NA NI REN DGA' ZHIG. If there's a remote possibility, one in a million chance, you can translate RGYA LAM as one in a million chance.

There's a one in a million chance that a couple will show up. REN DGA' means a couple, Buddhas, like maybe a thousand or four. REN DGA' ZHUNG RGYUR YANG.

But YANG means YANG RGYAR here, OK? It's not the disjunctive. It doesn't mean but here.

It means YANG RGYAR. Yeah, once again. One MIN ZUNG.

Yeah, they won't come back, OK? You won't see more. A few will come, and that's the end of it.

Then there won't be more. Got it? He's quoting this book.

What is this book? I didn't know this book. It's in the GANG RGYUR, and it's a tantra, OK?

And it relates to Vajracana. NAM PAR RNAM means Vajracana, OK? Buddha of the center.

White Buddha? Yeah, in the center of the five Buddha families, of tantra, in tantra. NAM PAR RNAM ZE CHEN PO, NAM PAR RDZOGS PAR BYANG CHUB, NAM PAR CHUG PA.

He emanates his enlightenment, and blesses us. And it's a big sutra. And it's a...

Here's NAM DANG used as an example of the Dharma, OK? A version of the Dharma, OK? Not as a synonym.

Yeah, and later it became a name for a kind of meditation. But here, CHUG KYI NAM DANG, you can say an expression of the Dharma, or a sample of the Dharma, OK? Like that, OK?

And I went and got you the quotation. And I went and got you the page number. So you can do your own Vipassana.

And I don't have to do it. And thank you. We should give Upala a hand for helping.

She's been cleaning up the translations before I get them. So it saves me a lot of time. An immense amount of time.

So, God bless you. And even it saves me time. Yay, Ben!

[Speaker 2]
He formatted his perfectly, right?

[Speaker 1]
Well, I don't notice, because I get them perfectly formatted.

[Speaker 2]
I didn't get to edit it.

[Speaker 1]
Oh, God bless.

[Speaker 2]
I was working on somebody else's.

[Speaker 1]
Oh, wonderful. I love it.

[Speaker 2]
Yay!

[Speaker 1]
But I should never have to correct a bibliography entry. You shouldn't do that to me. I don't have time.

And in my life, I don't have time. So don't make me do the italics. I will check your bibliography entries.

But if they're wrong, it's just really unfair. You can do that. Just look at it.

I have a feeling some people don't look at them. They're really sloppy. Come on.

Just copy the sample of the one before. Okay? Not that I'm being mean.

Okay. Now we go to the next. So that was a long one.

These are shorter. Okay? But that, I thought it was sexy.

About all these eons. It is hard to meet a Buddha. Or even hard to be around after the Buddha.

Okay. Which is what we are. You guys can figure this out.

It might take a couple years. Just kidding. Good.

Yeah. Even if they come, it's rare for them to teach. Okay?

They can be around for a long time and not teach. This is a verb. This is a verb.

Huh? After our Dönpa, remember Dzogpa, Yeah, good. After he achieved his Buddhahood.

Okay? So this is a verb. After he Buddhified.

Buddhicized. Okay? Total Buddhicized.

Okay? Samyak Sambuddhaya. In Sanskrit.

Total Buddhahood.

[Speaker 2]
Many times. Good.

[Speaker 1]
Learn as times and not as answer. Okay, many times. People ask him to teach.

Yeah, this is the verb. Please spin the wheel. Please wheel the wheel.

Okay? Please teach. People ask him.

Good. They had to. He wouldn't teach.

You see? He's like, he's just sitting there, you know. If they ask me, I'll teach.

You're not supposed to teach if people don't ask you. That's what the mandala is supposed to be. Rather than thinking about your coffee.

Which is my mandala. Anyway, when you do the mandala, it allows the teacher to teach. We're not supposed to teach unless someone asks us.

Okay? So, it, so, for them to come is rare. For them to teach is more rare.

Because someone has to ask them. And they won't teach until you ask them. And he said in his life, in our Buddha's life, they had to keep asking.

You know? He taught and he sit and wait. And he wait for them to ask.

You know? And we lost time. We lost teachings in between.

They don't always teach. Even if they come. Okay?

They wait for someone to ask. Okay? Alright, let's start the next one.

Nice. His pronunciation is very good. It's also kun.

Rare. Parla. Very nice pronunciation.

You're just showing off. Okay. It must be genetic in their family, right?

tenpa nepa yang kun te For the teaching to stay in the world is also very rare. I'm going to do this quickly, okay? galpa sangpo di la yang Even in this, you know, supposedly wonderful eon.

Even in, so that yang means even in this one. chomden de korwa jikten tenpa This was the first of the thousand Buddhas. And this is his name.

chomden de means the conqueror. And his name was korwa jikten korwa jik Something like destroyer of samsara. Okay?

And here's his name in Sanskrit, okay? krakuk chanda He cracked samsara, something like that. So, when his teaching finished, his career finished, right?

Until the second Buddha came, which is called serpup, which is Kanaka Muni. Okay? Kanaka means gold.

And Muni means able one or silent one. In between there, par, in between those two Buddhas, when the first Buddha finished his teaching career, and then we're waiting for the next Buddha of the thousand to come, yun shindu ring It was a long time. shindu Okay?

It was a long time. During that time, tenpa nepa mepa Yeah, the teaching did not remain. Okay?

The teaching did not remain. And in the same way, in generally speaking, sang gi dangpo tenpa dzog ne Okay? Anytime you have one Buddha teaching, until the next one teaches, okay?

ma shar par la tenpa nepa kona There's no teaching in between. Okay? So, this is just a general rule he's stating.

Once one Buddha comes and teaches, until the next Buddha comes and teaches, there's always a lot of time between them when there's no teaching.

[Speaker 2]
So, is it implied here that it's accurate teaching?

[Speaker 1]
Yeah, of course. Yeah, you can say that. Like none at all, or only none?

Right here he's going to tell you. Okay, great. Good question.

Do pelche, the majority of the time, even in the sambho kelpa kelsang, right? That's why people are called kelsang, by the way. Kelpa sambho.

Well, kelsang.

[Speaker 2]
Okay.

[Speaker 1]
Do pelche, for the majority of the time, even in a good eon, tenpa mi ne, there is no teaching. There's no teaching staying here. Nyi kyi, nyi kyi means absolutely no teaching going on and the time goes by.

Dawa. The time, most of the time of this you know, wonderful eon, is spent with no teaching. Okay.

Because between the Buddhas, there's no teaching. Okay. So the time goes by.

Dawa. The time passes. Oh, like day?

Yeah, like, like the word for Nirvana. The time passes and there's no teaching. Okay.

So this is a little bit different than we would normally think of the word that teaching is not around. You see? But in a way it's the same thing.

You know, when the books are just in the St. Petersburg library and no one's reading them. That's kind of the same thing. Between, we're between Buddhas right now.

Okay. So, normally there wouldn't be much teaching going on. Cool?

There's a lot of time. By the way, I know we ran out of time. I went and got the list of the Buddhas, the thousand Buddhas, okay?

But I just did the first couple. So, Khalsa Samyik Dambo, Korwa Jig, there's the first one in the Khelpa Sambho, right? Khelpa Sambho, in the Guriyan.

First is that Krakachanda guy. And he stays around for 44,000 years. He lives for 44,000 years.

Ramchandra Lodzawa, another guy, another Tibetan scholar, said, no, no, 80,000 years. Okay. The second Buddha is Sertu.

Okay. And, Tse misspelled here, he lives for 35,000 years. Okay.

Then, I thought you might like to know why it's exactly a thousand Buddhas, because there is an explanation. So, we're going to go there next time. Okay.

Does Dhamma says, every one of the thousand can show up? It does. Or, I believe it does.

I don't remember exactly. Okay. Stop here, 1.18. So, Livia and Will are going to make a, they're going to make a life tool out of this. It'll be interesting. I think, yesterday the class was kind of boring, and I thought it would be hard to make a life tool out of it. But this one is more, this one's more, there's more stuff you can use.

Yeah. So, good luck. We look forward to seeing it.

[Speaker 2]
Thank you very much. Thank you very much. Thank you.

Please come again. Thank you. Thank you.

Okay. Okay.