Бетси Грир — Книга 2: Интерлюдия о пустоте, занятие 10

[Speaker 2]
SANGYE SHINGYUN TE YO BAR GYI DRO KUNG NAMDAK SHING LA DRU PAR SHOK

[Speaker 1]
SANGYE DRIN NEN GYI PASEN NAM KYI DRO LA PHEN SHIR SANGYE DRU PAR SHOK SANGYE CHOD RANG SOG KYI CHOK NAM NGO CHANG CHU BAR DU DRAG TU DRAG SU CHI DAK GI DRIN NEN GYI PASEN NAM KYI DRO LA PHEN SHIR SANGYE DRU PAR SHOK SANGYE CHOD RANG SOG KYI CHOK NAM NGO CHANG CHU BAR DU DRAG TU DRAG SU CHI DAK GI DRIN NEN GYI PASEN NAM KYI DRO LA PHEN SHIR SANGYE DRU PAR SHOK Yay! Make us supper.

[Speaker 3]
Okay.

[Speaker 1]
Share screen. Welcome to the quiz for class four, which means this is class five, which means there's only one left. Boo!

Yay! Okay, I've got to minimize this thing. So we're still on this issue about students who are proper vessels for being taught about the profound.

So K.J. quotes entering the middle way to answer the question, how is it we can tell a person who has planted the seeds to see emptiness?

[Speaker 3]
Tears, is it?

[Speaker 1]
I'm sorry?

[Speaker 3]
Tears, when they hear the teaching of emptiness, they got tears.

[Speaker 1]
Yes, those who have the seeds for a Buddhist mind and are a proper vessel are those who get goosebumps and have tears in their eyes when they hear about emptiness.

[Speaker 3]
Good tears.

[Speaker 1]
So you're well prepared to answer this next question. K.J. describes how those prepared and how those not prepared react to a teaching on emptiness. Please explain.

[Speaker 3]
Are we talking about correct teachings or incorrect teachings? Please explain.

[Speaker 1]
There are people that react to incorrect teachings with tears and then he says that they are just fool people. And we've got two separate, that's how people who are not prepared react to a teaching. How are those, how do those who are prepared react to a teaching?

[Speaker 2]
They are amazed by the teachings.

[Speaker 1]
And?

[Speaker 3]
And cry.

[Speaker 1]
And? Immediately thereafter they start practicing morality. Actually I just gave the answer to the next question.

So what's another sign, the one I just gave you, that Master Chantrakirti gives in entering the Middle Way? They give morality. Yes, and and how do we know that?

What do we see them do?

[Speaker 2]
They're kind to others, they're kind to bad people, they respect for morality and giving.

[Speaker 1]
Generous.

[Speaker 3]
Right.

[Speaker 1]
Not getting upset when people are irritating. Great, perfect. So if you could please give me the English for not sour.

[Speaker 2]
Amazed?

[Speaker 1]
Unmistaken reasoned? Close. In this case what is it that the teacher is looking for?

[Speaker 2]
Sign, unmistaken signs.

[Speaker 1]
Unmistaken signs. So this one has two different meanings. So first I would like the meaning as it applies in this text and then second I would like the meaning as it might apply to Adam's text.

Mipah Tarnam.

[Speaker 2]
Like fake motivate or like bad motivation or like fake motivation?

[Speaker 1]
Okay. Placed faith. And then what does it mean in terms of logic?

[Speaker 3]
Blind faith not based on logic? No. So is it some kind of fallacy?

[Speaker 1]
It is some kind of fallacy. With regard to?

[Speaker 3]
Faith?

[Speaker 1]
No, not faith.

[Speaker 3]
Logic.

[Speaker 1]
False reason is called the Mipah Tarnam.

[Speaker 2]
So Motsawa is another way of just saying Mozart? Like an amazing person or something?

[Speaker 1]
I think it should be Motsawa. Well I didn't look it up but okay I'll change it to Motsawa. Yeah, it should be Motsawa I think.

Maybe Motsawa is an alternate but I don't recall it. We had it without the WA in the text with the article at the end of TSA followed by an R.

[Speaker 3]
It should have an R.

[Speaker 1]
It was followed by another word but yeah I'll put it in. Thank you. Yay!

Alright you dudes and dudesses. Here we go. All right.

Who's gonna check this lady? Brigitta, Ms. Venerable Sundam. Here we go.

Yay!

[Speaker 3]
How appropriate for a sign, a mistaken sign.

[Speaker 1]
Yeah, now Venerable Utpala and I had a lot of trouble with these lines because it seemed that there were some mistakes in the Tibetan. She worked on it and she found a wood carving and it helped a lot. Something else happened Venerable Utpala.

After you did that, I was able to find it in the database in another book. This part is quoted by another person. So we get an independent reading which is correct.

It confirms the mistake that I thought was there. Nick, this is the weakness of our database. This is in a praise to Tsongkhapa.

Then we put the author as Tsongkhapa. I was like, wow, that's so cool. Tsongkhapa is quoting his student.

Then I realized, wait a minute, that's unlikely. It's actually a contemporary of Words author, Fearless Blade. One of his best friends actually wrote this commentary.

He wrote this praise of Tsongkhapa. He quotes this thing. Say again?

Do you think that that could happen because the Tathagata lists it that way? Because sometimes they do that. Yeah, it's very possible.

I'll tell you a weakness of our cataloging neglect. By the way, it's intentional neglect because it's not as important as trying to translate the books right now. Biographies of people are normally listed in the ancient catalogs under that person's name as an author, which is mistaken.

It's about the person. It's not by the person. That's what we have here.

This is a praise of Tsongkhapa, so it was always credited to Tsongkhapa, but it's not. In fact, now that you guys asked, Nick... Who was it who wrote this?

Here we go, right here. Venerable Upala, you want to read in the blue? Hold on, I've got to get this big if I can.

Oh, I'm sorry. I cannot. That's all right.

I'm hearing myself doubling and tripling in my ear, and it's impossible.

[Speaker 3]
I fixed it. There was some feedback from somebody else.

[Speaker 1]
Thank you.

[Speaker 2]
,GZON PA, KHON CHOG DEN PAS, DRIN MED, RAB BCUNG GCU ZHI PA, ,BYANG CHA NGA BA SKAD DAG BCAS PA, ,CHAG MO RLUG GI NO NAG PA LTA BA'I, ,YAR TSE DGE BAR GOD TZAM SHING We can say, God Tsam Shing.

[Speaker 1]
Yeah, so I went to this praise of Tsongkhapa and I went to the end of it to try to find the author. And here it is, ,JES LA MI BSTAN PA LA ZHES NAS DANG BA, Or DE BA, it's probably DE BA. I have gained faith in the teachings of Tsongkhapa based on ZHES.

[Speaker 3]
Based on wisdom.

[Speaker 1]
Yeah, based on understanding what the heck he's saying. And that's often a qualifier which is supplied by these great authors. They say, you guys have faith in Tsongkhapa because he's Tsongkhapa.

I have faith in Tsongkhapa because I figured out what he's saying. It's called ZHES NAS DE BA. And by the way, you could, Nick, sorry, Nick, Stanley, Sugeng, Kramer, you could write a life tool based on this, you see?

I have ZHES NAS DE BA. I have faith born of understanding what the heck he's saying, okay? And I THOB PA that DE BA.

What's that mean? I've achieved it. Yeah, I've achieved that DE BA.

Well, what's your name, Mr. Author? Well, I'm the Tsongkhapa, I'm the monk. NAM GONG GYEL BSTAN PA'I DUN MED, okay?

And by the way, he identifies the year in which he wrote it, which is probably about 300 years after Tsongkhapa. So that makes it even worse if we credit it to Tsongkhapa, okay? Now, I was thinking to teach you guys how to check the year, okay?

And this year- I have to leave because my computer is crashing. I'll see you soon. Okay, can you come back?

I will try. Okay, we'll record, right? Do you have the link so that you can get it?

Can you get it on your phone? Looks like she crashed. Yeah.

[Speaker 2]
Yeah, we'll keep it recording for her, for sure.

[Speaker 1]
Should I go to someone else's book? No, that's too messy, right? It should be.

[Speaker 3]
She'll be back in a minute or two. And Zoom has a way of taking over all your system resources and requiring a restart.

[Speaker 1]
Okay, so I'm going to keep going. I want to teach you guys how to find the year, because obviously they don't count years according to when Jesus died or was born or whatever. So here it says RAB CHUNG CHU ZHIG PAS and then it says CHAG MO LUG, okay?

CHAG MO LUG, the female iron sheep year, okay? The female iron sheep year of the 14th cycle of 60 years since the earliest Tibetan kings, okay? So we count the cycle...

When you're dating a book in Tibet, you date it from the first Tibetan kings. So it's the 14th cycle of 60 years and it's the sheep year and it corresponds to iron, the iron element. So you have five, what was it?

Five elements and 12 animals. And so combinations are 60. So each year has a separate combination.

And the ZHING RDZOD CHEN MO, the Great Dictionary, is extremely, has an extremely good presentation of this. By the way, the only other book that has an easy presentation is that Grammar of Lalumba, which I told you guys about. If you're interested to study the years and the animals, you could spend some useful time reading his presentation.

It's a good presentation, okay? So, Utpala, welcome back. I'm teaching people how to look up a year.

It's just very cool to know what the heck year. For example, we figured out- I'm going to use another computer. I'm sorry, this one's just going to die.

All right. I'm going to keep going and we'll record it. All right.

Thank you. So here's how you look up a year. Yay!

You say, you go to Gopher. If it's me, okay, if it were me, I would search for iron near Luke, okay? Near sheep, okay?

And I would search them within one line of each other, okay? And then I would go to the Great Dictionary, okay? I have it here.

Okay, I call it SIG. All right. Now, at the bottom of this screen, which I can't see because I have a sharing screen thing.

Let me try something. Yeah, okay. At the bottom of the Gopher search screen, it's going to tell you what file you're in.

And I have divided the Great Dictionary into the main letters, like A, B, C, D, okay? That's so you can skip through unwanted results and go straight to a section, which I call YRS, which means years. And this is in the old days when you had only eight letters to play with.

So here we go. We're going to search. Now we hit something, but it's in the actual dictionary.

It's not in the appendix, which gives the years. So I want to skip this whole file. So I will say next file.

And then I'll keep my eye on the file that's listed below the screen, and I'll wait till it says years. Now I have a problem because my Zoom screen is getting in the way. Okay, here we go.

Skip that, skip that. I'm watching to see YRS at the bottom. Skip that, skip that, skip that.

And this way you can go through fast. It's finding results in all these letters, okay? Here we are.

You see the YRS at the bottom, you guys? Where my cursor is? Can you see it?

[Speaker 2]
In the file name. Yeah.

[Speaker 1]
Down here at the bottom of the file, see YRS? That means years, okay? And I have searched iron near sheep.

Now I'm in the years file. And this name of this file is LOWKHAM DUG CHU REL MIG. REL MIG means a chart of the 60 cycles, okay?

Of the cycles of 60 years, okay? So I'm looking for 14, right? I'm looking for the 14th cycle.

Here I go. It's not there, okay? It's not this one, okay?

This is, he'll say where the cycle's beginning, okay? And I'm going to keep going. By the way, I know this author is a 1700s.

So now do you see this? Do you guys see this number here? You see the one after the 1031?

That means first cycle, okay? First cycle. So we're going to skip that.

We're going to go to the 14th cycle, I guess. Yeah. Here we go.

There, 14th cycle, iron sheep, 1811. Yay. Okay, got it, you guys?

It's awful quiet.

[Speaker 2]
I like that.

[Speaker 1]
Yeah. That's cool. Amazing.

Yeah, so 1811. This was not written by...

[Speaker 2]
Jason Kappa.

[Speaker 1]
Jason Kappa. Yeah, he was, I said, I forget. I said two or 300 years, it was 400 years before.

Okay, it's written 400 years after Tsongkapa. All right. All right.

Now we can go back to the text. There's a, it's a chakmo. Am I correct?

Sorry? It's a chakmo. Oh, now, good question, okay?

When you have the element and the animal, that's unique. You don't have to worry about male or female, okay? So when you have the element and the animal, you can nail it down, okay?

But there's a secondary confirmation system in the Tibetan years where the years will go two irons, two waters, two woods, two fires. You see what I mean? They keep the same element for two years, okay?

And the first one is called the male and the second one is called the female, okay? So it's a confirmation system to make sure you have the right year. So here we have 1810 was the iron horse year.

1811 was the iron sheep year. And the first one is called the male iron year. And the second, yeah, and the second one is called the female iron year.

And it just helps you to figure out which year you're talking about. Got it?

[Speaker 2]
Yeah, thank you.

[Speaker 1]
It's pretty cool. So 1811, okay. And the problem is here, and Venerable Utpala did a good job.

We checked several texts and this DONG, which is misspelled anyway, somebody made a NARO out of a DENG BU, okay? It was supposed to be DENG, okay? And it shouldn't have had an S on it anyway, which is extremely rare variant and probably it was wrong, okay?

So we fixed it because we were able to go to the Praise of Tsongkhapa, which quotes Venerable Utpala's text. Yay! Now, now that we got that figured out, there's two wrong viewpoints here.

And we finished one last class and we got to the second one, this class. So I think it's worth going over the last one. The last one, the guy said, morality, et cetera, are only for people who don't understand NGES DUN, the ultimate meaning of the Buddha's speech, okay?

And if you understand NGES DUN, the literal meaning of the scriptures, which always means emptiness, then you don't need morality because that's figurative. Teachings on morality were not meant literally. They were just meant for dull people, okay?

That's his position, okay? CI ZHIG BYA means, why do you need it? If you understand emptiness, then what do you need morality for, okay?

That was the first ZER BA. That was the first wrong view, okay? Here's the second one.

Well, you know, in the short term, it's useful to teach people about karma and its consequences before you teach them the real thing, okay? So it's useful to do a few classes on karma and its results and then move on to the real topic, okay? So these are two different misunderstandings.

And here comes our difficult line, okay? Did we read it yet? MED RUNG PO'I DBUGS PA LA No, not yet.

GNYIS DKA' YANG Let's go. Oh wait, who's checking it? GNYIS Who?

[Speaker 3]
DBUGS PA YANG THAMS CAN NAS DE'I GRUB MI DGOS PAR MDOD PA LA KHYAD MED PA'I RANG BZHIN THAMS CAD PHUNG PAR BYED PA'I LAM CHEN DGOS LA GNYIS NAS YIN DROD DGOS BYAS PAR BYAS CING THONG PA NYID KYIS GO BA CHIN CHI LOG TU SONG BA'I DRE DAG YANG DAG DU ZHES PAR NYID ZHIG Okay, nice.

[Speaker 1]
So now you guys know what GNYIS DKA' means. Both.

[Speaker 2]
Both of those.

[Speaker 1]
Yeah, both of these stupid statements, okay? Both of these stupid statements. The first guy says, oh, the real teachings is emptiness.

You don't have to worry about... morality is just, you know, figurative. And the second guy says, well, you know, morality is useful, but just before you get to emptiness, you should spend a class or two about karma.

And then KHYAD DGOS BYAS' comment is, both of these viewpoints, and by the way, when you say both, you don't have to spell it with an S. It's a Dhamkar, okay? Now here's the important, extremely difficult, if you miscarve this word, you can't understand this sentence.

RANG BSTANGS NAS means, DROD MI DGOS PAR BDOD PA means, these are both, both of these statements are KHYAD PA MED PA. KHYAD MED. There's no KHYAD PA between them.

[Speaker 2]
There's no difference between them?

[Speaker 1]
Yeah, they amount to the same thing. Venerable Upala, KHYAD PA MED means here, they amount to the same thing. They're saying the same thing.

What? That relative to yourself, which means on top of me, relative to yourself, RANG BSTANGS NAS, relative to yourself, you don't need to practice morality. It's just for other people.

It's for dull students. If you're teaching dull students, you can cover a little morality. That's okay.

Or someone who doesn't understand ultimate reality, they're just hung up in relative reality. Well, yeah. But RANG BSTANGS NAS DROD MI DGOS You don't have to practice that yourself.

I mean, you can use it in a teaching to help your dull students, but relative to yourself, RANG BSTANGS NAS, nothing to do with STONG. RANG BSTANGS NAS, relative to yourself. DROD MI DGOS You don't need to practice morality.

You don't have to practice karma. DROD PA KHYAD MED Each of these statements amounts to a denial that you need to practice morality relative to yourself. They're the same thing.

This viewpoint, RANG BZHIN THAMS CAD PHUNG What's PHUNG as a verb mean? It doesn't mean heap. Oh, we just had this, didn't we?

Yeah. Anybody? Ruin, destroy.

Yeah, it's going to ruin your life. It's going to ruin your life. It's going to destroy your life.

PHUNG Whose life is it going to destroy? RANG BZHIN THAMS CAD Myself and others. You and other people.

You and other people. The students that you think don't need morality but you throw them a bone of morality, you're going to ruin yourself and you're going to ruin them also. In fact, if you wanted a superhighway to ruination, this is it.

LAM CHEN PO You are driving on the great superhighway to ruining your life and other people's life. Yay! And you have managed to DBYE PA the go to the ngendros.

DBYE PA doesn't mean to do. It means to open.

[Speaker 2]
Open the door to the lower realms.

[Speaker 1]
Yeah, you have used the garage opening button for the hell realms. Yay! Okay.

And by the way, anyone who takes these two positions is like smoke. What's that mean? It's like smoke?

We had it actually in somebody else's text yesterday or something.

[Speaker 2]
Yeah, LHAG BZHAN NA Good, good, good. If there's smoke, you know there's fire.

[Speaker 1]
Yeah, DE LTAG YANG DAG means result reason, right? Because there's fire. Adam, let's go, man.

[Speaker 2]
DE LTAG, DU DANG GI DU DANG GI LA LA CHOS CAN MED YOD TE MED MED YOD TE Translate. Consider a smoke over a mountain pass. There's fire because there's smoke.

[Speaker 1]
Yeah. Now, what's the smoke in this case, Adam? And what's the fire?

The smoke is the guy who says, Hey, you don't need karma. You don't need morality. All right?

That's for dumb guys. What's the fire? It's SDONG PA NYID KHO BA CHIN CHI LO Ass backwards.

Ass backwards. Did I teach you that idiom, Xiaoping?

[Speaker 3]
No.

[Speaker 1]
It means totally 100% backwards. It doesn't mean little bit wrong. Ass backwards means 100% wrong.

Totally wrong direction. Not a little bit wrong. By the way, I have not received my payments for idioms in a while.

So I'm just telling you. Maybe I have to send you a bill. Okay.

I mean, my accounts payable is very good. All the money goes to the word. But my accounts receivable is a little bit sloppy.

So that's a... If you say morality is just to help the dummies, then that's a RJES DAG YANG DAG That's a correct, logical statement based on a result which proves the existence of a cause which we cannot see, which is your complete 100% ass backwards misunderstanding about emptiness. When you talk like that, it's a definite indication that your understanding of emptiness is 100% wrong.

Yay, we figured out this difficult passage. Okay, yay. All right.

It helped that we had the quotation of the book. All right, here we go. Who's up to check?

You got any ideas, Venerable Upala? Venerable Chodron. All right, let's go.

Venerable Chodron. Nice. RJES KUN DRID SANG NA BAM PA'ANG BYUNG BAR YANG GSUNG SO Nice.

Okay. Who can remind me what section of Venerable Upala's text we're in now? What are we supposed to be discussing?

The suitability of the student to whom we teach? Yeah, what kind of person should you look for when you want to teach emptiness? We talked about crying and getting goosebumps and stuff like that.

Not falling asleep in class, which is the main sign that I use. Okay. Don't forget, we're trying to identify the correct person to teach emptiness to.

But if you teach shepa, the profound, which is a code word for emptiness. What's the brother of sabmo? The brother of sabmo.

What's the twin? Gyache? Yeah, gyache.

Gyache chupa. The widespread activities. Emptiness and bodhichitta, right?

This is the emptiness of emptiness and bodhichitta. If you explain the profound subject, which is emptiness, to a person like that who has those opinions, what opinions? That morality is for babies.

Yeah, morality is for guys who can't understand emptiness. That person is therefore NUS MA YIN PA. Not suitable.

Not a proper vessel. Don't forget that in Tibetan we use the possessive. Don't ask me why.

They don't have a proper vessel. It always reminds me of my pot belly. I don't know.

But we wouldn't translate it like that. No, you'd say, who is not? Who is not a proper vessel?

But in Tibetan it's idiomatic usage of vessels to say they don't possess a proper vessel. Maybe it's like a reference to their brain or something. Okay.

BYAS PA LA NI Now, if you do teach emptiness to this kind of dumb person, and if the BYAS PA PO'ER BYAS PA PO'ER And if the teacher? If the explainer, meaning you, is a person who has BYANG CHUB SEMS KYI DONG PA Has bowels of a bodhisattva. You have just opened them and you're going to hell.

Yeah, then you're in trouble. ZHIG here means if you are a person who possesses bodhisattva bowels, if you're that kind of person, well, let me tell you what Luptus says. ZHIG ZHAG BSAM BA CHAD By Master Shantideva Shantideva Yeah, it's Master Shantideva's other famous book.

I had great hopes for ZHIG ZHAG BSAM BA CHAD I thought, you know, I remember in New York in the 80s and 90s, I was like, oh my god, when he translated most of his Guide to the Bodhisattva's Way of Life, let's do his Compendium of the Trainings. Let's do his other great book. And I started it, and I was kind of disappointed.

It's just a long book of quotations, with very little commentary. And that's why people don't teach it much. It's really just a long book of quotations.

And I'll probably never translate it. LO SBYANG And by the way, that was a genre that was popular. Atisha did a sutra, BSAM BA CHAD, and liked that.

SONG KHA PA'I SLAM RIM CHEN MO is pretty much a string of quotations. LO SBYANG MA BYAS SEMS CAN LA SONG PA NYID NI BRJOD PA DANG What's that mean, Venerable Utpala? Beings who aren't doing Seiji's text.

Seiji? Aren't doing Seiji's text, LO SBYANG. Oh, no, oh, sorry, sorry, sorry.

Yeah, this LO SBYANG means their mind has not been prepared. Oh. Their mind has not been prepared.

If a person has not prepared their mind and you teach them emptiness itself. Yeah, you describe emptiness to them, that's the vow. You broke the vow.

That's the condition for breaking the vow. If you describe emptiness to a person whose mind has not been prepared. Now, in my opinion, if you teach the two husbands in the kitchen, if you teach the pen, then anybody's mind is prepared.

In my opinion, it's enough. In fact, it's more than has been done in history ever. Then they're ready.

If they understand the pen and they understand the two husbands, they already understand emptiness enough to teach them scriptural emptiness. Geshe-la, I have to say that my father, when he heard this, he went insane, literally. He lost control of his body and started running around.

I think some people can have this reaction. You have to be wise. To be honest, you can't always estimate the person's ability correctly.

Sometimes you underestimate it, sometimes you overestimate it. But the point is, to keep your vows, you have to estimate. You have to try to guess if this person is going to freak out or not.

Now, there are two bodhisattva vows, probably Inna and Captain Bill have been teaching it lately. There's two bodhisattva vows that if you break them, it's a serious thing and you don't need four conditions to be there. But with the other vows, you need four conditions have to be there to break them completely.

Those four conditions are called the four chains. Chains. Here they are.

KUN CI means totally wrapping up your arms and legs. CI is what you do with plastic wrap around your dinner. KUN CI means total plastic wrapped up.

It means chained up. By the way, you guys should pay me every time I correct a really messy carving. If I'm paying you every time you guess the vocabulary word, I think every time it takes me half an hour to figure out that the carving is wrong, you should pay me.

What's your hourly wage? This is what I spend my time doing. This is why I have 38,000 unread emails.

If I don't do it, we can't have these classes. Don't be upset at me if I don't answer your email. Until the carving is all cleaned up.

Okay. SANG NA If the four conditions for making a vow, a major breaking of a vow are complete, you get a PAM PA. Okay, Xiaoping, what's a PAM PA?

PAM PA SHI. You've lost your vows. Yeah, you destroyed your vows.

These are grounds or these are reasons why the vow is smashed. The vow is smashed. By the way, it's hard to do the four.

It's really hard to do the four. It takes a lot of skill to smash your bodhisattva vows. Okay.

You probably need a lot of training. Okay. Now, I thought it would be useful to go look at these four.

[Speaker 2]
Great.

[Speaker 1]
They're going to be in your note. Okay. But I don't understand wrapping legs and being totally chained.

What does that mean? KUN CI is actually an Abhidharma word for handcuffs or chains because they circle your wrists. They wrap your wrists like a handcuff or a shackle.

I used to translate it as shackle sometimes. It's just that in American English chains gives the exact meaning. So it's KUN CI TZANG as an entire phrase?

TZANG here means if you have all four. TZANG means complete. All four complete.

This TZANG means all four complete. Okay.

[Speaker 2]
I want to play you guys a song. All four complete.

[Speaker 1]
I'm sitting in my window looking out at the rain. Something came along grabbed a hold of me and it felt just like a ball and chain. Okay, you understand?

Okay, okay, okay. That's the classic reference of a chain. Ball and chain.

She stuck to her boyfriend like a ball and chain. Like a prisoner. It's a chain.

Got it? KUN CI. All right.

TZANG means if all four are there you break a major vow. You smashed your vow. Now let's go look at the four.

Okay, you ready? By the way, he's quoting ZHIG ZHES GSANG MU BYAS by Shantideva. Here's the original quotation Venerable Utpala, okay?

Thank you. And it's the same. So far Ketubje is like batting a hundred.

Okay. And I think it might be good to translate this. Now this is one of those cases where John Brady's project found pieces of a book that turned out to be extremely important.

If we raise money for ten years and we find one book like that, it's worth it. Yay gold clubs. Okay.

So here it is. This is a book about your bodhisattva vows. Extremely great book.

Okay, here we go. Please read, Venerable Utpala. BYANG CHUB KYI SEMS MTHONG NA BYANG CHUB SEMS DOR GYI SA THUNG SA THUNG NDI DANG SA THUNG GUS PA LUS PA LUS PA THA BA THA BA'AM ZIN PA'I SA THUNG NYID KHYE BA LA KUN KHRI TZAM NYID DGOS ZHING ZHING ZHING SA THUNG CHUG DRUG LA KUN KHRI CHEN PO DE ZHING TZAM DGOS PAS KUN KHRI ZHING Okay, good.

BYANG CHUB KYI SEMS MTHONG NA If you give up the aspiration to become a Buddha, to help all beings, if you formally give it up, not if you get discouraged and you quit for a while. It doesn't mean that. If you say, I don't want to save all living beings, then that's the root downfall called BYANG CHUB KYI SEMS DOR BA What's that mean, Utpala?

What's the DOR BA? Giving up bodhichitta? It means to trash it.

DOR means to throw trash out. To throw it in the trash. This root downfall, and there's one other root downfall which is number nine, TSA LTUNG DGOS PA.

What's number nine? LOG LTA There's no enlightenment. There's no Dharma jewel.

There's nobody who saw emptiness. LOG LTA BYIN PA'I TSA LTUNG These two root downfalls, out of the 18 root downfalls, these two downfalls, you don't need the four chains. You don't need four attitudes to smash your vows with these two.

These two are powerful enough to destroy your vows without other conditions, without the other four conditions. You have to be careful about those two. GZHAN TSA LTUNG CHUD GRUB But for the other 16 root bodhisattva vows, you have to have four additional conditions to smash them.

You have to have four additional conditions, and they are called chains. Didn't right above Didn't above we say that you have the conditions? All four conditions?

We're going to talk about it. No, no, no. Up above it says if you have the four conditions it's a pampa.

Here it's saying even if you don't have all four conditions it's a pampa. But only with two. Only with two worse ones.

We're not talking about those two worse ones. We're talking about teaching emptiness to an untrained person.

[Speaker 2]
Inappropriate person.

[Speaker 1]
Sorry, thank you. Okay, good. That's why I think it'd be useful to translate this little vignette for your footnote.

By the way, KUN CI's chains can be big or not. Not only are there four conditions, but they can be major or minor. When all four are present we call it big chains.

By the way, Stanley, in your text I think it's the fifth chapter when we get to kleshas KUN CI is going to be a synonym for klesha. But in the study of the bodhisattva vows it means four additional conditions that have to be there for you to smash your vow. Yay!

ZHIG TZAM DGOS Here the KUN CI CHEN PO DGOS CHEN PO CHEN PO verner bu'upala means a condition where all four parts of the situation are present. All four are there completely. He says, hey Maybe you want to know what the four are!

Here they are. Please read these four. NYES SPYOD DE LA DAG MTHONG CHUD CHEN DU PA SNGO RTZA SPRAL YON PA'I PA RGA ZHING DGU BA NYES DMIGS SU MI LTA BA DE ZHIG Good, that's the fourth.

BDAG SDUG means you still want more. BDAG SDUG is an idiom that means you still want more. So what does it mean here?

You want to SPYOD PA. Oh, you've done bad stuff and you want to do more. Yeah, like, I don't know, you broke your commitment not to eat meat, and then you say, and I do intend to break it more in the future.

You don't even hesitate. I'm ready to eat more. DE NYES SPYOD DE LA DAG MTHONG CHUD CHEN DU PA SNGO RTZA SPRAL YON PA I don't care if everyone finds out I ate meat.

Tell me. I don't even care about my own self-image. Okay, I'm a meat-eater, so what?

Like that. That's the second one. The third one is RGA ZHING DGU BA.

And I enjoy eating meat, moreover. It's delicious, and I have fun when I eat meat. So you say, I like it, I enjoy it.

And then the fourth one, the very serious one is you don't see it as a meaning.

[Speaker 2]
Right, you don't see it as a negative action.

[Speaker 1]
As a problem. What do you say to other people? Yeah, I eat meat.

You got a problem with that? You got a problem with that? I don't have a problem with that.

That's called NYES MIG GSUM MI LTAR. These four have to be complete if you want to smash the vow of teaching emptiness to a person who's not properly prepared. If you really want to smash the vow properly, then you should say, I'd be happy to teach it again to someone who thinks morality and emptiness are contradictory.

And I don't care what the mixed nuts say about me. And I don't care how I think about myself. And I enjoy teaching people who misunderstand and go to the hell realms.

And I don't have a problem with it. Y'all got a problem with it? If those four are complete.

So you got to say, look, for all of us who are imperfect human beings and who break our vows every day, at least we know we're messed up. At least we can admit, look, I'm not keeping my book. I'm not keeping my vows.

I wish I was a better person. That kind of schizophrenia is very good. It's very healthy.

I can't keep my vows and I know I'm a bad person. And if you believe you're a bad person, you're a good person. All right.

PHYI MA DE'I RTEN DU BSTAN PO GSUNGS SANGS NA If you have the last one and on top of that you have the first three, we say big chains, big chains. If you don't see it as a problem and on top of that you would be happy to do more, you don't care what other people think, you don't care what you think, and you feel good, a pair or so, then that's called big chains. Now, please read.

PHYI MA DE'I RTEN DU BSTAN PO GSUNGS LAS NYID SANGS DANG GCIG SANGS DANG PHYI MA KHO RANG SANGS NA ZAG PA'ANG DRING DANG Now, he should have said, anyway, it's called a medium impurity or medium chains. Medium chains. If you have the last one, which I don't see, I don't have any problem with it.

I don't see anything wrong with it. On top of that, if you have any two of the first three, we call it a medium chain. Any two of the first three, we call it a medium chain.

Or even if you have just one of the first three, we call it a medium chain. Or, even if you have the last one by itself without the other three, we still call it a medium chain. Okay, got it?

Is it possible to have the last one without the other three? I don't know. I mean, you have to think about it, right?

You could present it on your homework. Okay. DANG PO GSUM LA SAGS PA CHUNG BA YIN NO Any one of the first three individually or altogether is called small chain.

In other words, a big thing to remember when you're breaking your vows, which we do all day every day, is at least recognize that you have a problem. At least admit to yourself, you know, it's not very good. I wish I could do better.

Then at least you don't lose your bodhisattva vows. Cool?

[Speaker 2]
It's time.

[Speaker 1]
Okay, so to review, what our text said was, if you teach emptiness to a person who thinks that emptiness and morality, for example, are contradictory, you have broken your bodhisattva vows, but you haven't lost them. If you have other bad-for-attitudes as you teach the emptiness to them, then you've broken, lost your bodhisattva vows. And then people say, oh, don't worry, you know, you can just take them next time Geshe-la teaches it, or next time Venerable Chig-me gives bodhisattva vows, or Inna and Bill.

You can just pick it up then, no problem. But the point... What do they say?

What's the reaction to that by the great thinkers? Well, you take them again, they're not going to be anywhere near as strong. Yeah, they won't be as strong.

They are defective, okay? And probably not strong enough to get you the heck out of the samsara. Exactly.

They won't work as well the second time. It's like after you had a major car accident and you fixed the car, it's never the same. It's never the same.

Okay, yay! I like... I think it's the mixed nuts copyright that we covered things thoroughly, which we just did.

Yay! Thank you Geshe-la, and I apologize that I missed half the class, but I'm glad that karma is gone. By the way, there's a famous, famous poem about these four, which I'm going to teach you next time.

[Speaker 2]
Yay, thank you. SASHI POOKI JIKSHI MISHO TAM RIRA VING SHI NYINDE GYEN PA KYI SANGE SHINGYUR MI TAYO BAR GYI DROKUN NAMASTE NAMASTE KIDAM GURU RATNAMANDALA KAMYO YATAYAM KE WA TI KE WO KU TZUNAM YASHE TSOK TSOK SHING TZUNAM YASHE LEJONG WEY TAM PAR KUNG NYI THO PAR KEN Yay!

[Speaker 1]
Thank you, Geshe-la. Yay, mixed nuts! Thank you.

Next is Geshe Michael teaching yoga. On the same Zoom call, right? On the same link, yeah.

Okay, so I'll see you guys in what, 10 minutes or something? Yeah, it starts at 9.15 to 10.30 officially. Okay, I'll see you guys at 9.15. Cool. Thank you, guys. Thank you, Geshe Michael. Thank you, Geshe-la.

[Speaker 3]
Thank you.

[Speaker 1]
So, Tim, or Sugeng, does anybody know, in YouTube, can you edit videos right on YouTube? Can you cut parts? Oh, and what will happen, I just realized when I said that, is that they'll say, hey, this has copyrighted material in it.

Do you want to edit it out?

[Speaker 3]
And it'll just say, yes, and then you can do that. But if it doesn't do it, you can just go into a video and just slice it and move it together. In YouTube?

In YouTube, yeah, directly.

[Speaker 1]
I have a little bit of local software that does basic editing.

[Speaker 3]
Yeah, but I think you can do it directly in YouTube, so just in case they flag it for copyrighted material, which they probably will.