Бетси Грир — Книга 2: Интерлюдия о пустоте, занятие 6

[Speaker 1]
Maybe the first part of it? Let me see here. Yeah, okay.

Let me see. Now, yeah, this is a principle that I want to talk to you guys about. So, Khenpoche lived about 600 years ago, and when he quotes something, he's probably not going to quote another Tibetan, except for his teacher.

By the way, by then probably his teacher's books weren't carved yet, or all of them. So, he's probably going to quote something from ancient India. I wanted to teach you guys a certain principle here, which is that when somebody early in Tibet, like Khenpoche, quotes a sutra, oftentimes they're quoting a sutra that was quoted in the tengyur.

And maybe that sutra didn't even exist by their time. You see what I mean? So, when you go looking for a quotation where it says, Lord Buddha said, remember that principle, especially when you're in the early Tibetan period.

Because maybe the kongyur wasn't completely available at that time. In fact, it had just become available. So, it's very likely if you can't find a quotation in the kongyur, check the tengyur, and be happy with it, and don't feel that you didn't do a good job, because a lot of the sutras that Tsongkapa or his two disciples are quoting were no longer available even at their time.

And then the best you can do is to find it in the tengyur. So, I'm using this quotation as an example. Geshe-la, could you give us some advice about what early Tibetan authors means?

Well, you know, super early is Seiji's text, okay? And that's an Indian who walked to Tibet and spent 12 years there. So, his book is like Atisha, super early, right?

That's going to be super early. That's going to be the bridge between Tibet and India. It's 1000 A.D. for us. You can find some books 800 A.D. And by the way, for comparison, the big move from Buddhism to China took place 300 to 600 A.D. It was almost done by the time Buddhism reached Tibet. So, oftentimes the Chinese can be very valuable. The Chinese language editions can be...

Like in the case of the questions of Malinda, of King Menander, the Chinese is very valuable, because it was translated much earlier and it never reached Tibet. But it got into China. And the best edition we have is the Chinese one.

So, that's the crossover. Then in about 1200 A.D. Then you have the Kadampa's. Early short works mostly, although there's a few exceptions.

The Tenrim Chenmo is an exception. That's a thousand pages. But mostly little things like the eight verses of Diamond Lion and stuff like that.

Then around 1200 A.D. you have some great Kagyu teachers. For example, Tsongkapa with his 2000 page Vinaya commentary. And then in the 1400s you have Tsongkapa burst onto the scene like a dawn.

And then forever after you have that tradition. And Tsongkapa, unlike the Kadampa's, Tsongkapa was adamant that we should get evidence from the Indian originals. He refused to make guesses.

All of his work is based closely on the Indian classics. So, in this case you're going to have a sutra, which doesn't exist, and maybe never existed really. The best you can do is say that it was quoted by somebody in a tenure.

Here we go. By the way, what are we using this for? He's trying to draw a connection between seeing emptiness and purifying bad deeds.

He's trying to draw a connection between seeing emptiness and purifying your bad deeds. In section 74 here, he says this sutra, which he calls the treasure of the one-gone-dust, which doesn't exist anymore. He says it mentions the very worst of each of the ten bad deeds, and then it says if you see emptiness, you can pretty much cancel even that karma.

That's the point he's trying to make. That's what he's using the quotation for. He's saying there's a sutra which lists the worst of the ten bad deeds, and then it tells you if you see how things don't exist from the beginning of time, ngen song du min drul, what's that mean?

[Speaker 2]
You don't fall down to the lower realms?

[Speaker 1]
Yeah, you will not go to the lower realms. He's trying to sell emptiness. He's trying to sell emptiness.

He says, look, there's a sutra that gives you the very worst of the ten bad deeds, and then it says if you see emptiness, you don't have to go to the lower realms. We should be very interested in this sutra. We are.

Let's read it together. Here it is, and it's quoted in another book. It's a commentary to Samantabhadra's practice.

Somebody should look up the author for me. It's 4011. I've been doing this.

All right, please read and I'll stop you. I didn't cut it up very well. Let's stop there.

I'll clean it up as we go. It's Nagarjuna again. Oh, really?

Okay, well, that's pretty good. Okay, good. He's quoting this sutra called The Treasure of the Ones Gone Thus.

And OSUNG is what? Kshapa. Yeah, Kshapa.

Kshapa. Yeah. I'm not sure about these first words.

I'm not sure about this one. GANG ZHIG PA YANG YIN I'm not sure what it means. I'll have to check, okay?

I mean, normally it would mean the one who has been destroyed, but it doesn't fit here. Something's wrong here. But we know they are a RANG SANGS RGYAS.

[Speaker 2]
They are a self-made Buddha.

[Speaker 1]
Yeah. And you SOGS DANG tell them. I got to check this one.

Does it mean killed? Yeah, you part them from their life, okay? That's the worst kind of killing you can do.

Now you see the pattern? He's going to give you ten. And then what's he going to say?

Then what's he going to say? See emptiness directly and you will not go to the lower realm. Exactly.

Okay, so there's number one. And here's... It's kind of fun to try to guess what's the worst kind of stealing.

You ready? Here we go.

[Speaker 2]
DI THA THE'I KHOR CHOG GSUM GYI KHOR CHOG PA RDI NYID MA BYIN PAR LEN PA NAM KYI NANG NAS SPYI BA YIN NO Yeah, what's the worst kind of stealing?

[Speaker 1]
Khor chog is an idiom. Khor chog is an idiom. And it means to...anybody remember? It means to steal things from the church, okay? Steal things from the community. Steal things that belong to the Buddhism.

Like stealing statues out of temples or stuff like that. When monks go into the monks' storeroom and steal the food there. That's called khor chog.

When an office worker in the monastery embezzles money, that's called khor chog. That's the worst kind of stealing. Khor here means what belongs to the Sangha.

All right, now what do we expect next? The worst kind of...

[Speaker 2]
Sexual misconduct.

[Speaker 1]
Yeah, what's the worst kind of sexual misconduct? Yay, here we go.

[Speaker 2]
Are we at di ta te again? There we go.

[Speaker 1]
Di ta te.

[Speaker 2]
MA YIN LA DRA BCOM MA YANG YIN PA DE LA LOG PAR GRUB PA'ANG DI GNYIS DUS PA'I LOG PAR SPYOD PA'ANG NANG NAS SPYI BA YIN NO Yeah, by the way, I mean just for fun we could number them, right?

[Speaker 1]
The ten bad deeds.

[Speaker 2]
That would be fun.

[Speaker 1]
Okay, so here's... What's the worst kind of sexual misconduct? This is not MA YIN.

This is MA YIN. Is a human.

[Speaker 2]
No, is your mom.

[Speaker 1]
Is your mom. Someone who's your mother.

[Speaker 2]
And an arhat.

[Speaker 1]
And an arhatess. You don't need to say that. And LOG PAR GRUB PA'ANG means have sexual misconduct.

Okay, DUS PA'I LOG PAR GRUB PA'ANG That's the worst kind of sexual misconduct you can do. She's an arhat and she's your mother. And you have sex with her.

That's like the worst of the worst. It's kind of an interesting list, right? If you really wanted to do the worst of the worst, here you go.

And by the way, it proves that K.W.J. was... It proves that K.W.J. was telling us the truth about what he advertised. He said, we're going to get a list of the ten worst bad deeds.

And yeah, it really is. Okay, here's number four. Sorry.

[Speaker 2]
Yeah, you can figure that out. I'm sorry, I didn't sleep last night.

[Speaker 1]
Yeah, we all didn't sleep last night. We're not used to getting up this early. No, I was putting in the new text.

Oh yeah, by the way, Utpala did an incredible job that she switched to a different edition yesterday, which means hundreds of pages of redoing everything in one night. So that was pretty amazing. No, thanks to Nick for getting it done.

Well, thanks to our people who do the input work in India. They're extraordinary. And you guys...

I mean, you know what would be nice is if the Mixed Nuts sent them a bonus or something. If we collected some money together and sent them a bonus. It doesn't take much for them.

Let's do it. I like to do it every once in a while. Okay.

Let's get Sonam to join some classes too. She might enjoy this. She's amazing.

They're just amazing. They are extremely well run. Out of all our organizations worldwide, they are the best run organization, really.

Okay, you corned up. We had the word earlier this morning. What is it?

You see things as having less existence than they do. Yeah, you put them down, basically. Who are you putting down?

[Speaker 2]
Deshinchekpa.

[Speaker 1]
Yeah, you say, ah, Buddha is just an idiot. Something like that. And that's the worst kind of lie you can do.

Okay, that one's easy. How about the next one? Nice.

What's drama mean? It's the fifth bad deed.

[Speaker 2]
Getting angry?

[Speaker 1]
It's got to be verbal.

[Speaker 2]
Sorry.

[Speaker 1]
What's the fifth bad deed, you guys? Divisive speech. Yeah, split up friends, right?

Split up a community. And yencheppa is the verb for splitting up the sangha. To split up a dharma group.

To cause a division in a DCI group, or an ACI group, or a YSI group, or a mixed nuts group. It's called yenche. Okay, gendun means community.

It could be the mixed nuts. It could be ACI group. It could be anything.

It could be trying to stop our people. And when you split people from each other, that's called drama. That's the worst one.

When the group is trying to use the ancient wisdom to do their thing, and you split them up, then that's the worst kind of splitting you can do. It's better to split the people in the country between two political groups. It's interesting, I thought this one was to split the community of monks who were attacked by the Buddha.

Yeah, technically it could be, but in real practice it's any spiritual group. Any spirit-based group. How's that?

All right, number six, please read.

[Speaker 2]
Yeah, she-wa means she-she-tung.

[Speaker 1]
Where do you know she-she-tung? Is that to put down or talk about? It's to scold somebody.

It's typically a teacher with a student. Like, you idiot, you broke the cups when you were washing the dishes. That's called she-she.

Nowadays it's called she-she-tung. Who's being she-she'd here?

[Speaker 2]
Arya. All the Aryas.

[Speaker 1]
You're scolding an Arya. You're telling an Arya, you idiot, or something like that. You shouldn't have done that.

That's called she-she, she-wa. In modern Tibetan, it's she-she-tung. Okay, here we go, number seven.

[Speaker 2]
I'm sorry, how do you spell that tongue? She-she-tung?

[Speaker 1]
Oh, that's a good question. B-T-A-N-G. Thank you.

The present tense is G-T-O-N-G. But in colloquial Tibetan, they mix them up.

[Speaker 2]
Okay. Yeah, what's number seven?

[Speaker 1]
Meaningless words.

[Speaker 3]
Meaningless speech.

[Speaker 1]
You sure? Oh yeah, it is. Yeah, sorry.

Yeah, meaningless talk. What's this one? Oh, by the way, this should be nga-khe-wa, okay?

That's the name of number seven. Nga-khe-wa. Nga-khe-wa means meaningless blah-blah.

What's the most meaningless blah-blah you can do? Getting distracted from the Dharma? You distract a person who...

[Speaker 2]
Is practicing the Dharma, or believes in the Dharma, or...

[Speaker 1]
Who seeks to practice. Someone is like, come and say to you, Hey Nick, can you teach me how to meditate? And you start talking about baseball or something, and you don't teach them how to meditate.

That's the worst form of blah-blah. Or what's the newest Netflix movie? Okay, number eight.

Utpala. Yeah, now, I don't know what he's referring to as yang dakpar songwa nam. It's probably those who are doing good practice.

Those who have gone the right way. Those who are living the right way. Maybe they are having successful spiritual practice.

They have practiced well. They are practicing well. And you chokpa their nyepa.

Nyepa means to find. But as a noun, it means your physical possessions that you need to live. Food and heating oil and stuff like that.

Stuff that you need to live. Pizza. Exactly.

The necessities of life are called nyepa. And you chokpa, what's that mean?

[Speaker 2]
Steal it.

[Speaker 1]
Yeah. But don't forget, number eight is a mental bad deed, so he has to add... Oh, that you think about stealing it.

Yeah, great, great. Yeah, semba. You think about, or you have an intention to steal the necessities of life from someone who has been doing good practice and is doing good practice.

And then you mess up their practice. Maybe they're in retreat and you steal their food or something. You're a bear.

You climb through their window. You steal their food. Their chocolate chip cookies that you just ate.

Potato chips. This did happen. We know that.

Yeah. So yanggak here wouldn't be pure? Yeah, I would say who have gone well, you see.

But I think it's metaphorical. And it's not one that I'm familiar with. There's a distinction here between songpa, meaning they have practiced well and they have reached some kind of state of good practice.

So they have tried, tried, tried, tried, tried, and now they are in a good state of practice, and then you mess it up by stealing their potato chips. Which is why we stopped giving the three-year retreat in potato chips.

[Speaker 2]
You did?

[Speaker 1]
No, just kidding. Number nine.

[Speaker 2]
di ta te tsammey pan yiyewar songpan di ni, nö sem kyi nang ne chiwa.

[Speaker 1]
Yeah, so what's the basic difference between eight and nine? If you can state it clearly, it's a big, big step in your Buddhist practice. What's the difference between eight and nine?

Simply put. Simply put. Number eight, you are...

I'm going to start you off. Happy or unhappy?

[Speaker 3]
Unhappy.

[Speaker 1]
Yeah, you're unhappy that someone else is doing well or their practice is going well. It's similar to Seiji's text. And then number nine, you just flip it.

You are happy that...

[Speaker 2]
They are not doing well.

[Speaker 1]
That they're not doing well. And those are very good definitions of eight and nine. And if eight and nine are 67% of all negative human thoughts, then it makes sense, right?

You're unhappy that they're doing well, and you're happy when they don't do well. There's a famous Christian thing we used to recite in my church. We have done things which we ought not to have done, and we have not done those things which we ought to have done, and there's no help in it.

It's a very nice line. You're unhappy that people are practicing, and you're happy when they don't practice. Sounds like what we do in the fire puja, right?

Yeah, yeah, yeah. We ask the deity, please. So, what is the ultimate happiness that someone messed up?

Five immediate misdeeds? Yeah, they did one of the five immediate misdeeds. And you're happy.

MED PA NYE BAR TZAM PA'I RDI NI But actually, NYE BAR TZAM PA'I means to undertake. So, I think what he's saying here is when we undertake to do one of the five bad deeds, that's the ultimate malice. That's the ultimate malice.

All right. So, NYE BAR TZAM PA'I means to undertake. TZAM PA'I can also mean what?

To compose? Yeah, exactly. TZAM PAR DAM BYA BA To promise to compose a book, for example.

Okay, we're up to number ten. Yay! What's going to happen after that, Utpala?

We're going to talk about how seeing emptiness directly keeps you from going to the lower realms. Yeah, yeah. If you have mokpa, right?

And the reason why I think you should have this whole quotation in your footnote is that it's so important. It's just so important that I think you should have the quotation in your footnote.

[Speaker 2]
ZHIG PA'I DE LTA BU SHIN TU BSKYED PO RGYUR PA RGYUR PA NI NI LOG PAR THA BA NANG GI'I NANG NAS CI BA YIN TE Yeah, what's CI BA mean, by the way, in general?

[Speaker 1]
Doing it like that? Heavy? Heavy, as opposed to light.

Yeah, how do you say the weight of something in Tibetan? CI YANG Yeah, you combine the word for heavy and light. So you say CI YANG, okay?

Like, how do you say the measure of something? Long, short. Yeah, long, short.

You say RING THUNG. RING THUNG. So when you have abstract nouns of measurement, you just say the two extremes.

So the weight of something is heavy light. CI YANG So CI means literally... And as we use heavy in English for misdeeds or criminal acts, they also use it in Buddhism.

Heavy means serious. She's so heavy. All right.

The only word you don't know here is THIBS PA, which means... THIBS PA means blinded by the darkness. If your THA BA, if your viewpoint of life is THIBS PA, and you have LOG LTA, you think the husband is coming from his own side.

You think he's angry because of nothing related to you. That's called LOG LTA. When your view of where things are coming from is particularly blinded, then we would say that's the heaviest form of number ten.

And by the way, LOG LTA, classical LOG LTA could be not believing in karma, for example, or not believing in the Three Jewels. And what he's saying here, what Lord Buddha is saying here, is that to misunderstand the husband in the kitchen is more serious than putting down the Three Jewels or misunderstanding karma. It's more serious.

And then the SHIN TU before the THIB. I mean, if you're already blinded by darkness, how can you be very blinded? I mean, if you're blinded...

It's just more blinded than normal. I don't know. You say three times loudly, I didn't do anything, and he's yelling at me.

That's SHIN TU. And I don't think there's anybody on this Zoom right now who can say they didn't do that in the last three days or something. All right.

[Speaker 2]
NI DGE BA'I LAS KYIS LAM CHU PO'I DI DAG THAMS CAD KYIS NI GANG NA MA THOB CHEN PO This is toa, right?

[Speaker 1]
GANG NA MA THOB A deed which the wise would... A deed which the wise would criticize. It's GANG NA MA THOB These are the big GANG NA MA THOB These ten ways of acting are the big ones.

Let's get this cleaned up. Sorry.

[Speaker 2]
No, no need to apologize.

[Speaker 1]
This is a beautiful... It's a beautiful piece. I mean, this piece could make a whole teaching.

So these are the big bad deeds. And please continue.

[Speaker 2]
SOS GSUNGS LA SOS GSUNGS LA DE SEMS CAN GCIG RGA LA LA ZHIG NI DGE BA CHU'I LAS KYIS LAM GYIS LAS DAG NA MA THOB PA CHEN PO DI DAG DANG LDAN PAR BYUR LA But, DE DANG DE BZHIN ZHEGS PA'I CHOS BSTAN PA RGYUS KHYEN DU BSTAN PA LA GZUGS TE Yeah, there's a problem here.

[Speaker 1]
I saw something. Yeah, this should be Kelte, right, you guys? Okay, I'm not quite sure where it's going, but...

SOS GSUNGS Okay, Kasyapa, he's talking to his disciple, right? And Kelte, SEMS CAN, RGA LA LA If any particular living being did one of these two big khanamatoas among the ten bad deeds, okay? DI DAG DANG LDAN PAR BYUR LA Then they would possess that karma.

DE YANG DE BZHIN ZHEGS PA'I CHOS BSTAN PA RGYUS KHYEN DU BSTAN PA LA GZUGS TE I don't know what he's talking about. DE YANG DE BZHIN ZHEGS PA'I CHOS BSTAN PA RGYUS KHYEN DU BSTAN PA LA GZUGS TE DE YANG DE BZHIN ZHEGS PA'I CHOS BSTAN PA LA GZUGS TE DE YANG DE BZHIN ZHEGS PA'I CHOS BSTAN PA LA GZUGS TE If they enter into, right? GZUGS PA If they enter into the teachings of the Buddhas which are based on the ideas of causes and factors, right?

CHOS BSTAN PA RGYUD KHYEN DU BSTAN PA LA BCUG STE If they enter into the teaching on dependence basically, okay? And because of that... and by the way, that's going to be a theme later in Kedru's book, okay?

The connection between dependence and emptiness, okay? So if they get into the teachings on the twelve links, for example, and then they start to see that... you've got to distribute this MED, okay?

You've got to distribute this MED in the second line, which means don't exist, right? So GANG ZHIG SPYOD PA There was nobody who did anything when they did these ten, okay? There's nobody who did anything when they did these ten, okay?

And there's nobody who's going to experience the result either, okay? NYONG BA SPYOD PA There's nobody who's going to experience the result. And then we have these words that are used in the Diamond Cutter Sutra, right?

There's no living being.

[Speaker 2]
Oh, no living being, sorry.

[Speaker 1]
There's no person with a life. There's no personality, okay? You've got to...

This is weird. This is something weird, okay? We have to check a text.

By the way, when you have a tengyur problem, it's easy to resolve because we have multiple tengyurs. We have multiple editions of the tengyur. So you just have to find this text in a different tengyur, okay?

Even if it's miscarved, which it's probably not. It's probably a typing error, okay? So, if you think MED DOG Nobody did this bad deed.

Nobody's going to experience the result of the bad deed. There's no living being who did it. There's no person who has a life.

There's no person at all. GA YANG at all. MED DOG Don't exist from their...

[Speaker 2]
From their own side.

[Speaker 1]
From their own side, okay? Don't go too far. But it doesn't say that.

No, it doesn't say that. If Geshe-la thinks you had to say it, he's starting to sound like... Like you're...

Oh, who is it? Baba Viveka or something? Baba Viveka.

Following into the Baba Viveka fallacy, which is Venerable Utpala's specialty. You explained it the best that anyone I ever heard anywhere. Okay, now, this SPYOD is crucial here.

And it's SPYOD MA nowadays. They say SPYOD MA. Okay.

Come on, word. Artificial. Artificial, okay?

All these people and all these things, all these ten bad deeds, and everyone who was hurt, and everyone who did the hurting, are SPYOD BU. Artificial. NYID.

100%. 100% artificial. Would you say fake?

Or no? Or contrived? Conjured?

Contrived is probably perfect for SPYOD, okay? And... SNGON PAR SDUG MA BYAS PA NYID They never happened.

At all. They were not a product of the convening of causes and conditions. Ever.

And they are totally free of all mental affliction. They are the very essence of freedom of mental affliction. What?

The person who did the bad deed, the person they did it to, the doing of the bad deed, they all just don't exist. By the way, it'd be easy to misread these and start killing people, right? Yep.

I mean. All right. All right.

They are... Please read. RGYUD MED CHOS NI DANG RANG BZHIN GYI'I GSAL BA NYID LEN GZHUGS CHING CHOS THAMS CAD DUS MA NAS NAM PAR BDAG PA NYID LA SNGON PAR DE PAR BYED LAG PAR MYOS PAR BYED NA SEMS CAN DE NGAN SONG DU DRO BAR NGA NYID Good.

MI MA'O. Yeah. RGYUD MED CHOS NI All these things are pure...

Oh, pure illusion. Good. They are ÖZEL by nature.

They are... What? Transparent?

They are luminous by nature? They are the clear light. They are the clear light itself, okay?

They have no nature of their own. They are clear of any nature of their own, okay? This is a beautiful expression of the self.

[Speaker 2]
They are clear light...

[Speaker 1]
They are clear light because they are clear of any nature of their own. Okay? Perfect clear light, NYID.

And the person who sees that has entered the clear light. Okay? And they see...

They have DEPA. They have DEPA.

[Speaker 2]
They have faith.

[Speaker 1]
They have super faith. Remember DEPA. What?

That all things are NAM PAR DAG PA from the DUS MA.

[Speaker 2]
Beginning? No.

[Speaker 1]
From beginningless time. DUS MA means true. From the forever.

From the forever, they have been totally pure in their nature, okay? If they have faith in that concept, if they LHAG PA MED PA that concept, if they really, really are passionate about... Aspire to it?

Yeah. Yeah. If they're passionate about that concept, then AY NGA MI MA that they will go to the lower realms.

I say. I myself. No, MI MA.

MI MA. MI MA. MI MA BA.

I don't say. Good. I don't say they will NGAN TSOR MA.

Oh, that they will fall down to the lower realms. Yeah, that's so cool. That's such a beautiful DE NUS MA.

He says, I do not proclaim that they will go to any bad birth. So there we have it. Khenpoche has been proven.

His interpretation is perfect of this. Because he promised us, back here, okay? He promised us that there's a sutra where the Buddha lists the ten worst forms of the ten bad deeds, and then he says, if somebody has faith, or believes strongly that things were pure from the beginning, they will not go to the lower realms.

But that's not what it said. It said, I don't say that they will go to the lower realms. Okay, but it's still pretty cool.

All right. Okay. So I think that'll be a beautiful footnote, okay?

So do you say that Lord Buddha is hedging there? If you say that he's not equal in their meaning, is he hedging? Yeah.

By the way, he also doesn't mention that the only person who quotes this missing sutra is Nagarjuna. That's pretty cool.

[Speaker 2]
That the one he went on and on about before.

[Speaker 1]
Yeah. Okay, so now let's go back to today. All right.

Where are we? Yeah, here we are. Now we're ready to start today's class.

Nick, what time do we have to start? Nine. Okay, we got ten minutes.

Let's use it. Go ahead.

[Speaker 2]
Okay. Yeah.

[Speaker 1]
What's a kin?

[Speaker 2]
A kin. I'm sorry. I'm not all here.

[Speaker 1]
Kin mendu. What's kin mendu mean? Problem.

No problem. No problem. No, Nick, you must move your head.

Kin mendu. Two problems or? Both these problems or?

Yeah, if you have both of these problems, or either one of them, then you will not get sarpa sunam.

[Speaker 2]
You will not get clear...

[Speaker 1]
New sunam. New good karma.

[Speaker 2]
Right, good karma.

[Speaker 1]
And also, the one you had in the past will nyamba. The good karma you had in the past will diminish. Will degenerate.

If you have either one of these problems, or you have both of these problems, then you won't make any new good karma, and whatever karma you had in the past already, good karma, will also degenerate. We better find out... What's the two problems he's talking about?

He says... He was talking about the motivation for teaching. He was talking about teaching other people.

Apparently in our last class, he said, if you want to have the benefits that I've described that come especially to teachers of Buddhism, if you want to have the special good karma that teachers of Buddhism get, well, you're going to have to have two things going on. Number one, you're teaching for the right reasons. You're not trying to get money, and you're not trying to get attention.

That's the first one. Secondly, you're teaching the subject correctly. These are the two.

Now, the two problems means you are teaching for money or fame, or you're teaching incorrectly. Now he says, if you have either one of those, not only will you not get new good karma, but whatever good karma you had going into that class is going to degenerate. You'll ruin your old bad good karma by teaching Dharma.

So it's pretty heavy.

[Speaker 2]
I can't do the Q&A this term, after all. I'm sorry.

[Speaker 1]
I'll have to sleep in in the morning, I think. Okay, please read. Dey Tai, young Lopin Yik Nyen, he...

He's quoting somebody. Who is it?

[Speaker 2]
Lopin Yik Nyen.

[Speaker 1]
Who is that? Ah, Sugeng. Yeah, Sugeng better know, or I'm going to fire him.

[Speaker 3]
Vasubandhu?

[Speaker 1]
Vasubandhu, right? Vasubandhu. Yik Nyen is Vasubandhu.

By the way, yik means the wealth of the earth, which is vasu. And then bandhu, I guess, is a spiritual friend, nyen. Like geway she nyen.

And he said, go ahead.

[Speaker 2]
He said, dey che kham dak chu lokpar jeypar jeypa tang, sem yunmong pa chen nyeypa yi tang, kur ti dak drakpa ndukpay jeypa dey dak gi, dak ni kyi sunam chenpo nyampar jeypa yinno, she sungpa taro.

[Speaker 1]
Yeah, you can pretty much translate this. kham dak means any, whosoever. kham dak means whosoever.

chepas dak chu lokpa.

[Speaker 2]
Oh, who explains the Dharma incorrectly.

[Speaker 1]
Yeah, whoever teaches a class and teaches the subject wrong, or they get a nyomong chen gyi sem.

[Speaker 2]
They get a mental affliction.

[Speaker 1]
Yeah, they have a mental affliction attack, and they are looking for nyeypa. We had it... A minute ago.

We had it in Seiji's text, was it? Yeah, the things you need to practice, right? Oh no, we had it in your text.

Someone was doing well and you stole their stuff. That would be number eight, I think. Here, it's much more common that nyeypa means the money you get from teaching.

Money or stuff. It's called nyeypa. It means things you find, right?

Gains, ill-gotten gains. kurti means people are paying you respect. Oh Geshe-la, oh Geshe-la.

Or chakpa, you want to be the most famous person. These three mental afflictions. I want money.

I want respect. I want fame. dupay chepa de dak ni Those people who teach with these three motivations, their sunam chenpo nyam Yeah, your own bank account of past good seeds, dak nyi gyi, your own bank account of past good seeds, nyam.

It's kind of degenerate. Who said that? Is it chenpo not nyam or is it sunam chenpo?

Yeah, your big good seeds from the past, your own big good seeds from the past, nyam. You're going to ruin them. Not only you don't make good karma from teaching, you destroy your past good seeds by teaching.

It's pretty depressing.

[Speaker 2]
But then we got that seeing emptiness directly thing on our side.

[Speaker 1]
Yeah, we can always just read your book and save ourselves.

[Speaker 2]
I don't know, my teacher would say you got to realize it yourself.

[Speaker 1]
I got a new system of the quotations in your books, okay? It's to put the quotation in 16-point text, so you can see, you can compare it. Actually, you're going to discover that Khenpo is pretty careful.

He doesn't misconstrue things and he quotes them carefully. He's good that way, okay? What I was going to suggest Venerable Utpala for next class, I'd like you to create the bibliography entry for this.

My goal is that I don't do bibliography entries anymore for any of you. You are going to make a perfect bibliography entry for this book and we're going to check it next class together and I'll fix it. Then we'll get better and better and then finally, Geshe-la can just not do bibliography entries ever again.

It's a new headache for you guys. It's a tremendous amount of work, but you can learn it. You can learn it.

Here's the data you need, mostly. Remember that the Sanskrit is misspelled here. Don't trust the Sanskrit.

We're ready to mandala. Okay, next time we're going to talk about who's a worthy vessel to teach emptiness, okay? That's our subject for next time.

Nick, do you have any closing remarks, Professor, Director? Thank you, Geshe Michael. Thank you, Venerable Utpala and everybody for attending and translators.

We have 915 Yoga with Anatole, so stay tuned if you want to join that. Yes, sir. Nick, you and I should work out a system before tomorrow, I guess.

Maybe this afternoon sometime. I would like the people listening in to help propose life tools for DCI that you would find in these readings. That's a pretty easy one.

Utpala's text is pretty easy. Maybe you guys can be ready before Utpala's next class to describe a life tool based on what we did today. I think it's pretty obvious, and it's pretty important also.

Do you want to talk this afternoon? Can I give you a call when Amalie goes for a nap? Yes, you let me know.

Text me on my phone, and then let's make a system where the best life tool proposed by the audience gets, I don't know, a free pizza at the end of the term or something inexpensive. The stakes are high. Okay, cool.

I've been thinking about it since you mentioned it, and Seiji brought it up too, so there's some ideas floating around. Actually, Nick, we had a meeting last night, and we voted a director for life tool creation for DCI. There's a famous saying, those present are never without fault.

Sorry, those present are never without excuse, and those absent are never without fault. We kind of voted for somebody to take that position. Do you have any idea who we voted?

Nick? Yes, it was Nick. What's wrong with my camera?

DCI director of life tool development, which is kind of how we're going to keep it going after Geshe-la. Anyway. It would be an honor to help.

Not that you don't need 10 assistants, but I'm just popping that on you in public. We can talk about it. Okay.

[Speaker 2]
Thank you, Geshe-la.

[Speaker 1]
11 minutes for Anatole's class. Stay tuned if you want. Thank you so much, Geshe-la.

Bye.