Бетси Грир — Книга 2: Интерлюдия о пустоте, занятие 11

[Speaker 1]
SOTAM VIRABHINGSI NYINDE PADI SANGYE SHINGDUM IGDE UWARGYI DROKUM NAMDAK SHINGLA DROOPAR SHOK NIDAM GURU RATNAMANDALAKAM NIRYATAYAMI SANGYE CHODAN SOGYI CHAKNAM LA JANG CHU BAR DU DAKNI KHYAP SUCHI DAKI CHEN YEN GYI PE SUN NAM DRO LA PHEN CHIR SANG GYI DRU PAR SHOK SANG GYI CHEN RANG SOG GI CHOK NAM LA CHANG CHU BAR DU DAK NI KYAB SU CHI DAKI CHEN YEN GYI PE SUN NAM GYI DRO LA PHEN CHIR SANG GYI DRU PAR SHOK SANG GYI CHEN RANG SOG GI CHOK NAM LA CHANG CHU BAR DU DAK NI KYAB SU CHI DAKI CHEN YEN GYI PE SUN NAM GYI DRO LA PHEN CHIR SANG GYI DRU PAR SHOK Well, thanks for being here.

And Tim, may I please record?

[Speaker 3]
You should still have it.

[Speaker 1]
I had to restart.

[Speaker 3]
Oh, now you have it again.

[Speaker 1]
Thank you. OK, so welcome to the quiz for class 5 of this text. And if you remember what K.J. is talking about still is about teaching emptiness to those who are, or yeah, teaching emptiness to those who are not a proper vessel. OK, so K.J. at this point gives us a proof related to the relationship between understanding morality and understanding emptiness that we can use to determine whether a person is a suitable vessel or not for receiving emptiness teachings, even though we can't see into their heart. Like, how do we know that they really have prepared the seeds for being taught emptiness and seeing emptiness? So please state the name of that proof in Tibetan.

It has to do with smoke and fire. Oh. In Sanskrit, it's Lakshana.

Yeah. That's very nice. What is it in Tibetan?

DRE TAK YANG DAK. DRE TAK, yes. DRE TAK, oh.

Now, how is the proof used in this case?

[Speaker 2]
The attitude of morality is the smoke.

[Speaker 1]
Let's see. The government morality is the smoke. So let's take a person who says practicing morality is either not necessary or just for baby practitioners.

They have a completely backwards understanding of emptiness because they say either practicing morality is not necessary or practicing morality is just for those who are new to practicing the path. So if you hold bodhisattva vows and teach the profound to someone who holds views such as that, what happens to your vows?

[Speaker 3]
Yeah.

[Speaker 1]
All of that, all of those? It depends if you have the four chains present. Yeah.

What happens if you do have all four chains present? It becomes a pampa. And what does that mean?

It smashes your vows, and you'd have to retake them. Right, smashes your vows. And what happens if you don't have all four chains complete?

If you have two or three? No, that's the next question. But just in general, what happens if you don't have all four complete?

It hurts your vows, but it doesn't smash them. You have to confess. It damages them.

So now, what are the four conditions? And they are in a specific order. So you have to commit again, to commit more the wrong deed?

Yeah, you want to do that again.

[Speaker 2]
No shame or consideration?

[Speaker 1]
Yeah, you don't care what other people think about you and what you do. You enjoy it. Yeah.

I don't think you did something wrong. Yeah, we don't see that what we've done is a problem. Now, what do big chain, medium chain, and small chain mean?

Hey, hey, hey, this was a... Big chain means all present, all the four. Or, no, it's more than one.

Big chain's all four, right? Yeah, all four. Actually, the way they put it is the fourth chain, as well as the first chain.

I don't see a problem. Right, right. Yeah, that's the fourth chain.

Medium is the fourth with either one or two of the other three.

[Speaker 2]
Yeah.

[Speaker 1]
And it can be just the fourth alone. Oh, yeah. And then small means either one or two or three.

Any one. Just one. Of the first one, two or three.

Yeah. Oh, okay. Great.

So, here comes our vocabulary. If you could give me the English correspondence with Rong Tengyu.

[Speaker 2]
On yourself? Relying on yourself?

[Speaker 1]
Yeah, relative to yourself, yeah. Ni Kak Yang. Also both?

Both, yeah. Kun Qi Zhang. Completely enthralled or captured.

Wrapped in chains, yeah. So, thank you very much.

[Speaker 2]
Whoa. Next quiz will be next turn.

[Speaker 1]
Daft Punk broke up. All right, nice homework. Thank you.

Thank you. All comes from you. Let's go have a Dharma party.

Let's see. I have an important message for you guys. Wait.

Okay. From Veronica. Daffodils from the yard?

Yes. Wow. It means spring is here.

Okay, it's just a little early. Yay, first flowers. All right, here we go.

Put them in water, quick. We did. Yeah.

Oh, good. All right, here we go. I promised you a cute little summary of the four chains, which is my favorite version of them.

It's easy to remember, okay? Okay. And it's by Pabongka Rinpoche.

And here it is. Please read. And Gibson's going to check.

Yay. NYE DMIGS KYIS THA CHUN DU MA LOGS DANG GA DGOS SNGOS TSAR BRAL MA'I KUN DRID ZHIG SANGS RGYUD CHU DRUG MI DGOS LOGS DKA' THANG SEMS DOR GNYIS BYAS TZA LTUNG SBYOR BSKYED GSUNGS Yeah, good. This is like a Tundra practice.

NYE DMIGS KYIS THA CHUN DU MA LOGS DANG GA DGOS SNGOS TSAR BRAL MA'I KUN DRID ZHIG SANGS RGYUD CHU DRUG MI DGOS LOGS DANG DANG SEMS DOR GNYIS BYAS TZA LTUNG SBYOR BSKYED GSUNGS Okay, so if you want to know the four and you want to memorize them, this is an easy way. What's NYE DMIGS SU MA MI LTA BA? What's that mean?

Utpala. You don't see it as a... Oh, they have a different order.

Yeah, it's a different order. That's interesting, right? Yeah, different order.

Yeah, you don't see it as wrong. Yeah, you don't see it as a problem. So they've got the strongest one first.

Yeah, and you don't stop your CHUN DU about it. You don't stop doing it. Your desire.

Your belief that you should be doing it. Oh, your desire to do it. And by the way, the next one has a strong prenasal, normally, traditionally in the monastery.

DANG DU DANG DU You do it with great GOWA and GUS PA. Great bliss, joy, happiness. You enjoy doing this bad deed.

Okay, it's fun for you. And you don't have notsa or trelyut. You don't have shame or consideration.

Yeah. These are the kuntishi. These are the four kuntishi, the four...

kuntri, I just had it on my quiz. Why don't I remember it? The four ching.

[Speaker 3]
The four ching.

[Speaker 1]
In which you are wrapped. Yeah. Among all the root bodhisattva vows, there are chu duk, where these four have to be tsang to destroy the vow.

Yeah. There are sixteen that have to be... where all four of these have to be complete.

Yeah. All four conditions have to be there to smash the vow. To smash them, yeah.

Then there's chu, which means good. They don't need these four.

[Speaker 3]
Yeah.

[Speaker 1]
Okay. What are they? Lokta and chang chu kyi sem durwa.

Yeah. Wrong view and giving up bodhichitta. Right.

And with those two added to do sixteen, we have the eighteen root vows. So that's Pabongka's summary of the eighteen root vows. Yay!

Okay. Who's checking you? Seiji, come out.

I know you're taking a break.

[Speaker 2]
All right.

[Speaker 1]
Yep. Good. Okay.

This verse is... this paragraph is not what it seems. Okay.

Here we go. DE LA STONG PA NYID If you hear THOD PA, a ZHES PA of STONG PA NYID, which is chittimulopa. Which is completely wrong.

No. MA LO PA. Oh, which is completely correct.

Yeah, which is not mistaken at all. Then you get a KO BA, where you don't fall into either LTAR. Oh, to either thinking that nothing exists or thinking that everything is self-existing.

Exists the way it seems. Yeah. If you don't fall into either of those two extremes, which means your KO BA is NAM DAG.

Your understanding is NAM PAR DAG PA. Is correct. Yeah, it's pure.

Okay? ZHES KYANG. Okay, you get that.

And then you feel NGO TSAR. E MA. Oh, then you feel...

Amazing!

[Speaker 3]
Wow!

[Speaker 1]
And that feeling of NGO TSAR CHANG BAS PHYI MAS from your eyes. It elicits tears from your eyes. Good.

Nice, nice, nice. And your eyes are trembling, THOD PA, with tears. And your BAB DU SKYES come up.

My hair stand on end? Yeah, your hair stand on end. BAB BU YOD PA means your hair stand on end, etc.

Okay, now so far, he's describing a NUS. What's a NUS? NUS, or NUS PA CHEN.

NUS CAN. A vessel.

[Speaker 3]
Oh, proper vessel.

[Speaker 1]
He's describing a person who has lots of seeds from their past life for hearing about emptiness. And they are unnatural. Therefore, they are unnatural for responding to emptiness teachings.

Now! GANG YANG MED NA. Oh, if there's anybody without that...

Yeah, good. What if you ain't got any of that? GANG YANG MED means...

What if you don't start crying in emptiness teachings? What if you don't feel amazed? What if you just feel confused?

So it's a very beautiful paragraph by Ketubje. What about those of us who are not natural? What about those of us who don't have this strong reaction to emptiness?

We just feel confused or challenged by it. What can we do? Well, PADMA NUS MA YIN.

Well, it's not necessarily... No, you are NUS MA YIN. Oh, you're not a proper vessel.

Sorry. Yeah, you're not a natural. Let's face it.

NUS MA YIN. It's not sure. Oh, it's not certain.

Okay. We can't say with certainty that you are a vessel from your past life. Let's admit it.

We cannot say for sure that you are a vessel for the profound teachings from your past life. Okay? THA LTA means, you know, you're not the kind of vessel we've been describing now.

Okay? All right? BLA!

Okay? What's he going to say? What's Ketu...

He's going to say, but there's still... There's still hope. Yeah, there's still hope for you.

Don't get upset. Okay? If you don't break out into tears when you hear emptiness and you just feel a little bit uncomfortable, there's still hope for you.

Then he gives a useful list of suggestions of what you can do to wake up your capacity. It's a very, very beautiful scripture. He says, okay, look, we're not all people who are going to start crying, but you can do things.

You can try to wake up that. First of all, you have to find a Lama Dampa. You have to find a pure Lama.

And don't da from their ka. Don't da from their words. This is the Dawa in Yangan Ledepa.

Oh, don't disobey or violate what they say.

[Speaker 2]
Good, yeah.

[Speaker 1]
Don't go beyond what they instruct you to do. Don't break what they instruct you to do. Okay?

Rinpoche ka, from their verbal instructions. You will definitely... If you don't break that Lama's instructions, na, well, you're going to be nu-nu.

Well, then you're going to be an appropriate vessel. Yeah, you're going to be a vessel. Why?

Because you're going to put many sarpa, nupas, for tongnyidopa in you. Oh, you're going to plant many... Hmm, it's not plant.

Yeah, you're going to plant nupas. Oh, fresh. Yeah, fresh...

Abilities. Yeah, good. And by the way, this rig is the rangshen ne rig.

Okay, what's that mean? Rangshen ne rig. Understand?

On your own? Tathagatagarbha. Buddha nature?

Yeah. Okay, this rig means, look, you're going to plant many subtle potentials for perceiving emptiness in your heart. Okay?

If you don't da the ngak of your Lama. Don't diss the words of your perfect Lama. Yeah, just relax, do what your Lama tells you, and you're going to plant all these seeds for you to become a vessel, which then these seeds are going to help you see emptiness directly.

So just calm down. If you're not crying at an emptiness teaching, calm down. Follow what your teacher tells you, and by doing that, you're going to plant all these seeds to become a nib.

Okay, cool?

[Speaker 2]
Yeah, thank you.

[Speaker 1]
Then he proves it with a scriptural quotation. Here we go. Oh, who's checking his Gibson?

Okay. Nice pronunciation. Sensitive pronunciation.

Good. Oh, by the way, I split it.

[Speaker 2]
Oh, you did?

[Speaker 1]
Okay, great, thanks. Yeah, sorry. It was too long.

Redo the numbers again. Yeah, sorry. No, it's like, what's to do?

Yeah. Now, I'm proud of DCI Level 7, because I think there was a need for a practical manual of how to plant seeds to see emptiness. There are practical steps that a normal person can do to see emptiness.

And Khyabje here has done the same thing. He has made a list of things that everybody can do to make you more available to see emptiness. I love it.

I think it's very beautiful. He's quoting Shigyapa. The 400 verses.

And he's quoting a commentary to the 400 verses by Chandrakirti. So it's a pretty good commentator. Here's Chandrakirti's commentary to Aryadeva's 400 verses.

He says, first of all, you should kupa about the thumb, about dompa nyi. You should remove any obstacles, too? What's kupa?

Respect. Yeah, you should respect. This is what he meant when he said, don't diss what your Lama told you.

And then you'll become a vessel. Don't worry. He's getting it from Chandrakirti who says in his commentary to the 400 verses, keep an attitude of respect for people who are trying to explain emptiness to you.

Don't freak out and say, I don't know what the hell you're talking about. This all seems like bullshit to me. Don't think like that.

Just keep an open mind. And try to collect tun khyens. Try to collect the conditions?

Good. What's the most famous use of tun khyen that you guys are familiar with? It's in the list of a sangha.

Isn't it for meditating? Yeah, for going into retreat. It's a list of conditions for going into retreat.

Have friends around who are also good practitioners. Don't eat too much. Get enough rest.

DE DE DANG THUN PA'I KHYEN NYER DU GYUR NAS I love it because K.W.J. is saying, look, there are certain practices you can do to set yourself up to see emptiness. That's that same concept. That, okay, you're not having this reaction to emptiness teachings where you start to cry right away.

But look, just settle down. There's a list of things you can do to become a vessel. So this is a paraphrase, not a quote, right?

That's why you said K.W.J. and not Master Chandrakirti? I'm sorry, this is a direct quotation from Chandrakirti. Well, K.W.J. thought it was important. JI LTAR STONG PA NI LA STONG BA PHAL BA'I RGYUR BA DANG PHYIR First of all, you should try to increase your feelings of DANG BA for emptiness, or DGE PA. Admiration. Yeah, admiration.

Start to think about how cool is emptiness. A skillful teacher, if they see that a student is halfway vessel, they should try to push him over the line into a vessel. They can do that by describing all the cool stuff that's going to happen to you if you see emptiness directly.

That will create DANG BA in the student. A feeling of awe or a feeling of aspiration to emptiness. Another practice that's a LTUNG KHEN for seeing emptiness directly is to feel SNYING RJE CHEN PO for normal people around you.

To feel great compassion for normal people around you. Yeah, and that should be expressed in the service of the needy around you. Like Jigme takes older people to the grocery store and sits in the car for an hour while they buy their groceries and stuff like that.

That's SNYING RJE CHEN PO. That's a perfect LTUNG KHEN, conducive condition, to push yourself from halfway vessel to full vessel. Yeah, okay.

And try to SPRAS PA SO. SPRAS PA SO means repay what was done. SPRAS PA SO means repay what was done.

It means try to feel gratitude for the teachings of the Buddha and the tradition and the lineage. SPRAS PA SO means repay the kindness. It's a famous member of the list of...

how many are there? Seven. Indri Mengak Dune, yeah.

Repay the kindness of the Buddha here. I love it. Again, he's listing things you can do to get to be an appropriate vessel to see emptiness.

All right. Who's next? It's Tim.

Yay! Excuse me, we're still in the quotation. We're still in the quotation by Chandrakirti.

Okay, go. I think it's Yangawa. But nobody agrees with me.

LATEN PATANG CHIN KAWA YANG CHIN PATANG DU WEG NU PO SHI HYANG DU WAR JA TE DAM PE CHIN DIM BE Is that right? CHIN DIM BE? Yeah.

DIM BE. CHIN DIM BE. CHIN DIM BE PA TAM CHE KI KHE WO DAM PE CHUG GI NUD DU NYES BAR BSTAN PAR BYA'O ZHES GSUNGS PA LTAR Nice.

Okay. DAG NYID KYIS DAM PAS CHUG GI PAR BYED GYUR TSE YANG SA CHEN PO'I RGYUR YANG SOGS PA'ANG SGRUB PA'I Hang on. DAG NYID KYIS DAM PAS CHUG GI PAR BYED GYUR TSE YANG SA CHEN PO'I RGYUR YANG SOGS PA'ANG SGRUB PA'I If you want, and on the other hand, I gave you the list of conducive conditions, but if you also want to remove what obstacles you personally have to becoming a vessel for emptiness, DAG NYID, your own, DAM PAS CHUG GI PAR BYED GYUR TSE, things that are interrupting you or preventing you from reaching this highest dharma of seeing emptiness, which are kind of like yang sa, means, what is a yang sa?

[Speaker 2]
A gorge in this case?

[Speaker 1]
Yeah, like a deep canyon, Grand Canyon, okay? Yang sa. To cross the abyss?

Yeah, if you want to get rid of the conditions in your heart which are like the Grand Canyon preventing you from understanding emptiness, which are PAR BYED YUL, blocking you. Now, this is an interesting concept. He says, if you want to go from being a half vessel to a full vessel, listen to your Lama, get teachings on emptiness, be nice to other people.

If you feel like you have some special obstacles to studying emptiness, then you're going to have to kick ass, okay? I like it. Now, everybody corrects yang ngawa to yangwa, and I don't think it's yangwa at all.

I think it's yang ngawa. Yang ngawa means throw yourself into the hardest practices. Throw yourself into the difficult books.

Like, have courage. If you have special obstacles to seeing emptiness, then you pick the difficult practices, which is, for example, not being jealous of your fellow students, listening to your wife, stuff like that. Throw yourself into...

Yang ngawa means the tough practices. Now, what happens, Word, if you correct it to yangwa? It means some kind of repetition or something.

[Speaker 3]
Do the easy ones.

[Speaker 1]
Yeah, focus on the easy practices. Okay, you understand why I'm having a problem here? Yeah, if you have special obstacles to emptiness, don't worry, just do the easy practices.

First of all, it doesn't make sense, and second of all, next he says... By the way, tenpa means rely on those, I say, daunting practices. Daunting practices.

Then he says, give the things which are jinkawa for you. Oh, give the things which are difficult for you to give. Yeah, and that's why I think the phrase before that is, do the practices which you're a little nervous to try.

If there's something you own that's difficult for you to give up, then give it up. Give it to others. Like, I don't know, you're starting to get...

Geshe-la started to praise your Tibetan, then help someone else master their Tibetan. Like, do something difficult. Jinkawa jinpa dang.

And I suggest you could focus on doing ropo shi. Oh, doing the four... The four practices for collecting...

Students? Students, yeah. These are the four practices for collecting students.

That's an interesting suggestion if you're having blockage to see emptiness directly. Oh, because if you teach, then you learn. Well, I'm thinking it's the ultimate yangawa.

The ultimate annoying? Yes, the ultimate annoying practice.

[Speaker 2]
Sorry.

[Speaker 1]
It's the ultimate difficult practice. So anyway, do the four practices for collecting students. And duwa jawa te.

You can collect... By using the four practices for attracting students, you can attract students. You should attract students.

And in general, you should... Dampa chod. Do the dampa chod with all the bhedpa you can.

Do the practices with all the effort you can? Yeah, yeah. Throw yourself into the dharma.

Which is another reason why I don't think it's yangwa. I think it's yangawa. Don't avoid the difficult practices.

Embrace them. And that's how you get rid of your obstacles to seeing emptiness. gyelwa dampi chod tu nyer.

Then you will become a nu. Then you will become a proper vessel. Yeah, okay.

la nyerwa tenpa jau. And then you can be taught as a vessel. Then we can teach you as a vessel.

Isn't that beautiful? I thought Venerable Utpala could do an exercise. I would like you to write a footnote for the duwa ngopo shi.

Okay? And don't forget that a proper mixed-nuts footnote will reference, a beautiful reference, to the Four Ways of Collecting Disciples. Was it not in Master Chandrakirti's commentary?

He did not list them. But I did... Did I get you one?

I didn't get you one. Now, the first thing I always do when I have to make a footnote about an idea which is not that unusual, I will first... You'll first see if anyone else has noted it in their text.

Exactly. Yeah, why reinvent the wheel? If one of the mixed-nuts has already written a footnote about the Four Ways of Attracting Disciples, then let's save each other work.

We got ten amazing translators here. Eleven. Twelve, if you count Tangtang.

And we... Why not share other people's footnotes? First thing I would do is update the document which has all the footnotes in it.

Because, by the way, we got like a hundred new footnotes from Words Mind Only Party recently. So, go and collect all those footnotes. The first job to do when Geshe-la says, I want you to write a footnote for your next class, is to go check all the old footnotes and make sure it's not already done by somebody.

By the way, almost all mixed-nuts' footnotes will reference another text, right? Yeah, and then you're going to have to go to the bibliography entries and copy that. And I warn you that some of the early bibliography entries have mistakes in them.

So, then you're going to have to correct those. So, this is the... When Geshe-la is going to start asking you mixed-nuts to take some of the burden off of Geshe-la, make your own footnotes.

Start making your own footnotes. And don't reinvent the wheel. If somebody else has a good footnote for the Four Ways of Collecting Disciples, take it, and don't forget to take their bibliography entry at the same time.

Cool? Yeah. Has anyone done that?

Yay! I don't remember. Not that I can recall.

Okay. And by the way, sometimes... I'll be...

It's a confession, okay? Sometimes when I'm in a rush, I will take the first explanation of the Four Ways of Collecting Disciples that go for hits. Okay?

And I may not look through the 30 explanations to see which one is the absolute best one for a footnote. So, I'm not saying that the old footnotes are the best footnotes. They are adequate, and they are accurate.

But you may be able to find a sexier one, okay? If you work. Yay!

Okay. Now, here's Chandrakirti's commentary in To the 400 Verses. And somebody has corrected yang ngawa to yangwa, I think.

Here somewhere. Yeah, here, yangwa. Now, somebody might go and check the carving.

Okay. Because yang ngawa has a frequency to yangwa, which is probably one in 5,000. Okay?

So a typist is almost surely going to type yangwa for yang ngawa. It's 5,000 times more frequent, okay? And they don't do it purposely.

They just see it that way. Okay, so I would check the carvings. And I would check two or three carvings.

If you see one that says yang ngawa, stop. Then Geshe-la is going to correct. Okay?

If they see one that says yangwa, keep going. I don't believe he's going to say, you know, start with practices that are easy. Because in the next breath, he says, give the things which are difficult for you to give.

Okay? All right, here we go. Who is it?

Tim, let's keep going, okay? Geshe-la, could I ask a question first? Yeah.

You... You have two different notes here. You're quoting completion stages.

I just added a note, by the way. I just added a note here.

[Speaker 2]
You added another one?

[Speaker 1]
Before class. Oh, okay. Yeah, see this one at the top here?

This is yangwa from Swarajananda. And then what's the very next one? Oh, sorry, go ahead.

Oh, that's... Oh, that's my note to myself that... Oh, I see what you mean.

Why did I quote this next one? That's a good question. That's not the one I should choose?

I was trying... Yeah, this is another example where someone wrote yangwa for yangawa. And it's all over the place, okay?

So, he's defining what it is to be jigme. Okay? And he doesn't...

Yeah, so it should be yangawa merpa. You don't find anything formidable. But someone has corrected it to don't be fine.

So, I was going to give it to you as an example that this error is fairly frequently made. Okay? Okay, great.

Thank you. Okay, I think it was Tim. Tim, let's go, let's go.

Yeah, and Khenpoche is pointing out that at the end of the kota, the quotation by Chandrakirti, okay? He's talking about teaching emptiness. So, he's segwaying from being a vessel to how to teach a vessel.

Okay, cool? And he says, if you are a person who can teach emptiness, chen chen ma lop pa, perfectly, correctly. Yeah, if you have this capacity, nyupa yupa, okay?

If you have this capacity, you're still going to have to use bepa chenpo. You're still going to have to use great... Effort, yeah.

Effort, right. You're still going to have to work hard, okay? So look, even if you have the ability to teach emptiness, it's not an easy thing.

Now he's switching from vessel to teacher. He says, if you're going to try to teach one of these vessels, it's hard work, okay? Even if you have the ability.

bepa chenpo she gu, you're going to have to teach with great effort. sung, that's what the 400 verses is also saying, okay? That's what the 400 verses is also saying, okay?

You can't just jangpa chik or nyi shung shen. shung means major text. Oh, you can't just, what, throw away?

Jang means...

[Speaker 2]
Or take up.

[Speaker 1]
You can't just take up one or two. Yeah, you can't just try to master or practice one or two emptiness books, okay? And then that practice will be tar nang.

This is that tar nang read together. That is used in logic for a faulty reason, right? dak yang dak, dak tar nang.

dak yang dak, dak tar nang. Correct reason and faulty reason. So, don't try to teach emptiness after you read one or two books about it, okay?

It's not enough, okay? And chung rung se re means, in my opinion, that's just the slightest you could do, okay? Chung se re.

Don't try to read one or two little minor texts on emptiness, okay? shung shen, some other minor texts, okay? chepa, okay?

Now, some people will read a couple small books on emptiness and then they will get a lumpa. Delusion of grandeur. Yeah, they will get this delusion that, oh, now I'm ready to teach emptiness, okay?

And they will, next line, rang gar shuk, they will jump into, okay? rang gar means, you know, just follow your own heart, you know? rang gar means, they'll just say, okay, I'm ready.

And any old way they want, rang gar, they will jump into sab ma ne dun, they will start, sorry, yeah, they will start teaching the emptiness, which is actually dinpa kawa, it's very difficult to plumb its depths, okay? It's very difficult to to plumb its depths, okay? They will try to get into teaching major umma shungs, okay?

Major Madhyamika texts. By the way, if somebody's put a question mark here, it's not necessary. The word is correct, okay?

They will just jump into teaching Chandrakirti or Nagarjuna, okay? rang gar shupa ne, ma lappar, and without having trained themselves carefully, they will shen la dom. This nng dom means to impart a teaching to somebody else, okay?

It doesn't mean vow. This dom is the dom in Dhammak or Kadampa. This is the dom in Kadampa, okay?

To teach somebody, okay? To give advice to somebody, okay? So, shen la dompa la tsampa.

They will work very hard to teach emptiness when they don't really understand emptiness, okay? And they haven't studied thimma mepe rikpe ne. They haven't studied the logic with which you prove emptiness, okay?

The immaculate logic with which you prove emptiness. They are babies about emptiness, but they heard one or two books, so they start teaching it to people, okay? All right.

Who's next? Oscar? Oscar Leung?

Are you there? Okay, here we go. I don't know why I put chi there.

Okay. We have to check. Okay.

chi dam means... Let's talk about nyingkam, okay? Nyingkam means literally the middle of your heart, okay?

Or it can mean courage. Nyingkam can mean courage. But oftentimes it's used in scripture as hubris.

What's hubris? It's a new word, Stanley, now. What's hubris, Utpala?

Is that the one where you have... you think you're better than you are? Yeah, exactly.

It's chutzpah. I thought that was courage, no? Well, it's a bad chutzpah.

It's a presumptuous chutzpah. You think you can teach emptiness, but... that's called nyingkam.

It's a mistaken bravery. You think you can teach it, but you can't. By the way, it doesn't mean you shouldn't try to teach the pen as well as you can.

It just means if you're going to tackle the major ideas of emptiness, you better do some homework first. You better go to some mixed nuts classes. Okay.

PHYI DANG MED NA CHUNG CHUG RE RING NANG SDONG SEMS DANG NGES DUN BYAS PA SKAD SER BA They heard a few teachings, oral teachings. They heard a few minor oral teachings about emptiness. They got a few small advices about emptiness.

They said, I can see the whole vista of emptiness within these little tiny poems or something. I have understood the SEMS DANG NGES DUN, the actual literal meaning of all the scriptures. I have.

SKAD SER BA means they make this claim. They claim. They make a claim that they can teach you a little poem about emptiness and give you all the details you would get from studying Utpala's book.

That's just some kind of arrogance. RANG GI TSOS MI SHES You guys can figure this out. Because you know TSOS TSOS.

They just make a little estimate on their own. Not quite. RANG GI TSOS MI SHES Yeah, they make their own guess.

No, it's a TSOS. It's a TSOS about their abilities. They overestimate where they're really at.

Good. Yeah, yeah, yeah. They take a mistaken measure of their own understanding of emptiness.

They don't know their limitations really. RANG GI TSOS MI SHES They don't understand how much they don't know. What is the KYANG doing here, Geshe-la?

I'm sorry, what's that?

[Speaker 2]
What is the KYANG doing here?

[Speaker 1]
RANG GI TSOS KYANG MI SHES PA Yeah, not only do they not estimate the limits of emptiness, they don't know their own measure. It's a joke. That's a good question.

NYAL BA BYED PA is a joke. Who can tell me? Is it trying to sound like pride?

It's not NYAL BA. I know, but... What's NYAL BA?

Okay, NYAL BA means to be exhausted.

[Speaker 2]
Exhausted.

[Speaker 1]
NYAL BA means to be exhausted. They are NYAL BA from BYED PA STONG PA NYID. They are tired from explaining emptiness?

Yeah, they wear themselves out trying to explain something they don't understand. Oftentimes they say DON MED PA'I NYAL BA. The fruitless self-exhaustion from trying to teach something you don't understand.

Alright, cool. SAB LDAN means emptiness, right? It's a synonym for emptiness.

BYED PA LA NYID By the way, not only do they exhaust themselves trying to teach something they can't, but they are also DON MED SA BAR. DON MED SA BAR THET TZON MED PAR Oh, they're super confident. They don't have any doubts about their explanation.

No, this means beyond the shadow of a doubt. Beyond the shadow of a doubt, they are collecting those two RGYUS for the NGAN SONG. They are collecting those two causes for the lower realms.

Which we explained above. Now Geshe-la didn't remember what are those two. Here's what you can do, you guys.

If you know the conversation has happened recently, you can search for the word two. Okay? Then go backwards.

Go backwards in the text. Up here, I'm going to go backwards. You ready?

There it is. Oh, sorry, not that one. Let's go backwards further.

That's also not the most recent one. Oops. I better search for RGYUD NYID.

Yeah. Dang. I'm sorry, I'm going to go back to RGYUD NYID.

Okay, he said the two causes, right? Let's go backwards for RGYUD. I just did it and it worked, but it's not working in front of you guys.

We're at time, or we have less than a minute. Hang on. I'm going to find this.

I'm determined. Let's do RGYUD NYID. Hang on.

It just worked for me. Dang. Oh, you know what I looked up?

NGAN TSONG Let's go to lower birth. Here it is. Okay?

Here it is. I looked up lower birth. It jumped back to where the two causes were described.

Number one, STONG PA NYID PANG PA You give up emptiness. Good. And secondly...

You don't have a good understanding of emptiness. Yeah, you misunderstand it and you take it to mean nothing at all. Those are the two ways to get to the hell realms with emptiness.

Okay? Number one, emptiness is stupid. Number two, emptiness means nothing exists.

Got it? Thank you. Give up the concept of emptiness, number one.

Number two, explain it wrong. Tell people it means nothing. These are the two ways...

Right here. You will, without a doubt, collect the two causes that we described above for going to the hell realms. I'm going to read the rest.

Therefore, because you collected those two causes, you have been deceived. YAN SPYOD PA You have been deceived by some small hopes that somebody will make you an offering. NYES KUR Someone will say you're cool.

You will get famous for teaching emptiness. You have some stupid small desire that people think you know emptiness. Again, that's just deceiving yourself.

Okay? Then, GANG BYAS BRDAN PAR SLUR MA BYAS CI Don't try to compete with the great ones. I'm going to write this down.

Don't try to... BRDAN DUR means to compete with. So look, don't focus on trying to get people to compare you to Nagarjuna or Chandrakirti.

Relax. Try to follow what your teacher says. Take the time and the effort and the years it takes to study emptiness correctly.

Attack. Give away the things that are difficult for you to give. Do the practices that you've been avoiding because they seem too hard.

Be nice to other people. Have compassion for other people. There was that thing about collecting students.

They should be teaching the widespread part of the path, not the... That's a good question. I don't know why Arya Deva said collect students.

First he says collect students, and then he says you're going to screw yourself up if you collect students. Well, if you teach them the wrong thing. I guess it's collect students and then you'll be forced to teach the right thing because you will have to face your own inadequacy and hypocrisy, which is the benefit of teaching.

All right. Yay! Let's go.

Satsang with Mooji Satsang with Mooji Thank you, Geshe-la. Yeah, beautiful, beautiful text. As I say, he was high when he wrote this.

We didn't get anywhere near where you thought we would get this term. Yeah, isn't that funny? Isn't that the way Geshe-la does things?

No, no, no, I thought it was me. No, but what I do, honestly, what I do is when I prepare for your class, I do like an extra 25% just in case something weird happens. You see what I mean?

I over-prepare. Because sometimes you guys are so fast that you hit where I thought you were not going to hit, and then I'm in trouble. Okay.

Thank you, Geshe-la.

[Speaker 2]
All right.