Тим Ловенхопт — Книга 1: Совершенство мудрости, занятие 21

[Speaker 2]
Oh, okay, you can hear me. Hi, Cat.

[Speaker 1]
So before we get started, there's two people here who are really awesome, and I'm going to add them in. We have Marina, and we have Francisco. They are hugely instrumental in helping make this program possible.

They sit in the background and record and set up the translators and do all that hard work that makes all of this possible. So thank you both, and I'm sorry I didn't give you any warnings, but you were sitting there and you looked really good, so it was a good time. Yeah, you're lucky you combed your hair.

Thank you, guys. Thank you, guys. Thank you, Francisco.

Thank you, Marina. Good job. Thank you, Tim, for finding them.

Tim, you got a homework for us.

[Speaker 2]
Okay, so here we go, guys.

[Speaker 1]
So starting off, we're in the middle of Arya Sangha's biography, and during his empowerment, there's a section of the empowerment called, well, in our text it's described as metottorwa. So explain what is, explain this part of the empowerment in general, and its significance for Arya Sangha. This is where you drop the flower petal into the, I guess it has different, in this case it had different deities, and for him it landed in Manjushri, Maitreya.

So he decided to spend the next, at that point, I think he decided to spend three years trying to meet him. Yeah. And then the first three years didn't work, so he just kept doing more three-year retreats, as anyone would do.

Yes, that's, yes. It doesn't work the first time, do it again. So, Nick, what does torwa mean in this normal sense?

Sweep away or throw out. So in this case, it doesn't mean that. What does it mean?

I think it means like drop. Okay, so, uh, yep, you got it all. Next question.

So then you just mainly read the second question, so then he committed himself to reaching Maitreya, and then after three years he came out after not experience, after not achieving anything, and he had an experience that resulted in him committing to another three years. What was, first of all, what was his motivation for going into retreat? His deep motivation, and what message did he receive after three years?

And finally, how is this message important for us in our own practice? So first of all, why did he go into retreat? Like, Nick, you said he wanted to meet Maitreya, but there was another motivation that he had.

Spread the teaching. What'd you say, was that Gibson? Yeah, spread the teaching.

Right, so which motivation is better? It's mutual dependent. Fair, okay, fair enough, but if you were to say, if someone were to say, I'm going to retreat to meet Maitreya, or I'm going into retreat to meet Maitreya so I could spread the teachings, which one sounds, which one feels like a stronger motivation?

Second one sounds like a bodhisattva. What were you going to say, Stanley? Oh, Chinese.

All right, all right, so yeah, that's his motivation. What message, the first message he received when he came out, what was the first message he received? What happened?

[Speaker 3]
Maria has it in the chat.

[Speaker 1]
Maria, why don't you turn on your microphone and explain it to us?

[Speaker 2]
Hello, everyone.

[Speaker 3]
He saw a man who was making a needle out of a big pipe with a cotton ball, and the message he got was that you need to keep on doing what you're doing to get the result.

[Speaker 1]
So, what's the special significance of rubbing a cotton ball on a thick iron rod? Like, how is that important? He's trying to refine himself, but it's like, takes a while.

Yes, it takes a long time. Like rubbing steel with a cotton ball. Right, cool.

So, what did he do afterwards, Maria, after he got this message from the old man?

[Speaker 3]
He went back into retreat for another three years.

[Speaker 1]
Excellent, and then for all of us, what is the importance? We kind of heard a little bit, but what is the importance of this message for our own practice? Like, what could we, how can we apply this to our own spiritual journey?

Just do the work. Just do the work, I like that. Yeah, just do the work, even, dot, dot, dot.

Can you say a little bit more, Bence? You don't need to say anything more, just do the work. You know, whether it takes three years or nine years, doesn't matter, just do the work.

[Speaker 2]
Or even if you don't apparently see results, to hang in there, keep at it.

[Speaker 1]
Right, and Kat, could you say a little bit more about that, how it relates to Arya Sangha coming in his retreat and then coming out of retreat?

[Speaker 3]
Well, he wanted to meet his angel, his teacher, and he still wasn't feeling as though he had made contact, and so it could feel discouraging.

[Speaker 1]
And like what he was doing, wasn't achieving any results, so he could quit. Oh, this isn't working, but he didn't do that. Right, and he actually did see results in his practice, right?

[Speaker 2]
Eventually, after the fourth retreat.

[Speaker 1]
Well, he was receiving special messages, so he was. Yeah, exactly, yeah. Right, and so, you know, he just didn't see the message he wanted to hear, I guess.

The answers, you guys said it all, good job. The team. Yep.

Do you think this guy and the bird and the drop were actually, it was Maitreya in disguise? Do you think there's a Maitreya in disguise coming from his own side? I didn't say that.

Okay, well, maybe, sure, if he had the seeds, I guess. So, the question, the last question I have, I wasn't being a jerk, Juan. I know, you never.

Not from your own side. Not from him. So, when deciding what to do with the maggots that were devouring the helpless dog, the text uses the phrase, what is the significance of using, the special significance of using, and how would this relate to getting special messages, like seeing an old man with a cotton ball?

So, first of all, what is the unique significance of using in this sentence?

[Speaker 2]
And it appears to you to be a certain way.

[Speaker 1]
So, can you say more about that?

[Speaker 3]
That how something appears and how it is to the mind of someone who's not fully enlightened are different.

[Speaker 1]
And so, to remember that it is appearing in a certain way, to not buy into it that that's what it is. Okay, so, in the case of the dog appearing to Arya Sangha, what is this maybe foreshadowing or telling us about what's going on?

[Speaker 2]
Does the dog have to appear as a dog? No. What dog?

[Speaker 1]
Well, the dog that Arya Sangha saw on the side of the street.

[Speaker 2]
I know, but you're saying it's a dog. What is appearing to him is a dog. Whether that is a dog depends on who's looking.

[Speaker 1]
Right, and why does it appear like a dog to him? Because he's getting there, but he's not there yet. To see Manjushri in his golden youth form.

Right, so, I wanted to question here is like, is it Manjushri appearing as a dog from its own side? Could be, could be. I'm sorry, we did this earlier.

Maitreya appearing, I mean, is it Maitreya looking like a dog? Could be. From his own side, or is it something about Arya Sangha's seeds that change?

[Speaker 2]
That's the more likely scenario.

[Speaker 1]
So, that's kind of my question there. You know, how relating is the dog? Is it Maitreya who's appearing as a dog, or is it a dog that appears to him because it's forced on him by his own seeds, and then his seeds changed?

Oh, that's a good question. And then, what caused those seeds to change, Juan, in the story? Well, you could argue that his compassion for the dog and the maggots.

But I really like your question, like, does Maitreya wanted him to see him as a dog, or it was just the only thing that was available for him? It's very interesting, I don't know. Maybe Maitreya knows the level of Arya Sangha's seed upgraded a little bit, so he upgraded a lot.

And then he changed his appearance to just the right enough place so he can see the dog, and then it will take him to the next level. And finally, he will be seeing the Lord himself. My guess, yeah.

I like all of those. All right, you guys can read that later if you'd like.

[Speaker 2]
All right, some STWs. Drup. To try to accomplish.

[Speaker 1]
Yes, as opposed to Drup.

[Speaker 2]
To be accomplished.

[Speaker 1]
Yes. How about the word, drava?

[Speaker 2]
Like a net.

[Speaker 1]
Yeah, right, and it was really cool at the end of the class when the sun was rising behind Geshe-la, and we saw, and he pointed out what a drava was. Cool, so I want to show you guys something cool that Geshe-la, that Kelsang in Kyoto showed me. Cool.

Actually could help a lot of us. Well, help me, it's helping me at least. He has this app on his website where you can type in words and you can hear it pronounced.

So I'm not going to spend too much time with it, but it basically, when you select letters, for example, it then will, oops, I didn't, were you guys able to hear that? Yeah. Okay.

Yes. So it then will block out other letters that you're not allowed to select. So it's a really great way to learn patterns in Tibetan, as well as the pronunciation for it.

So I have one set up here, so you can hear the difference between Drup and Drup. And can you guys hear it?

[Speaker 2]
Yeah, one's high tone.

[Speaker 1]
So if you're trying to learn how to pronounce, this is a great way, from what Geshe-la said and from what I've heard of it, he sounds like he speaks very, very well. And this is all him. This is all his voice.

So I will send this to you guys in the chat if you want to practice. And let me send it to you guys now. And the cool thing is it'll actually save the words that you put in so you can listen to it.

Kitty and I were talking about maybe building the app out a little bit more because right now you can only do one word at a time and not full phrases.

[Speaker 2]
So, all right. And now I need to find my homework. Here we are.

[Speaker 1]
And this is what you asked me to translate, Geshe-la. Yeah, here we go. Okay.

Doggone it. I thought that was a fun way of translating that, Khyema. That's going to make a lot of chat translation help going on.

Khyema. Good, okay. Yeah, YAB CIG means my one father.

It means my one dear papa. BDAG GIS KYAB, my protector. MNGAL RGYAS, literally what is MNGAL RGYAS?

RGYAS is a number. It's like a hundred. It's a lot, right?

Like you worked a lot. Yeah, I put forth a hundred efforts but it means, as you said, I really exhausted myself and I didn't get any results. Yeah, good.

So, I said not even a whisper from you. I'm trying to find, you know, I was trying to find really whiny, like a lover, like someone if you couldn't meet someone that you really loved for many, many years, what it was. It's good.

It's good. CHI PHYIR CHAR BRTEN RGYAL TSOR PHUNG This one was, I didn't know what to do with this because like PHUNG is like an army or to shoulder something and I didn't really know what to capture. If that wasn't even, if I understood the word correctly.

Yeah, I'm gonna read it for you, okay? This last two lines. If the CHAR BRTEN, if the rain clouds, okay, which hold within them an ocean of water, okay, piled up, PHUNG means these clouds, cumulus clouds piled up.

And they have, they're like an ocean. The clouds are piled up like an ocean and if there was some poor soul down below who was DUNG BA means tormented by heat, okay, who was, you know, in the middle of the Sahara desert, DUNG BA'I SIG, if there was somebody below who was tortured by the heat of the sun or something, couldn't you just drop enough to satisfy their thirst, okay?

[Speaker 2]
Okay.

[Speaker 1]
SEM here means a measure, okay? BAB here is CHE PA PO NGUL SU YOD PA which means...

[Speaker 2]
With an agent?

[Speaker 1]
Yeah, if there's no agent, it means rainfall. If there is agent, it means to send down the rain, okay? And that's a great example of the two forms of Tibetan verbs.

It's not exactly passive and active, but it's similar. So, why couldn't someone have dropped down enough rain to at least make sure I wasn't thirsty, you know? Okay.

I'm down here dying of thirst and you just send me a few drops of water when you are equal to a whole ocean of clouds and piled up in the sky, okay? He's whining. Yeah.

Oh, you got another verse here or we didn't do more? You only gave me... You were very generous in giving me four lines already.

All right. Okay, all right. Well, we got another verse coming up.

Let's go see it. Where are you? Don't cry for me.

Here we go. Okay. So, please meet...

I heard a rumor that Marina wants to check you. Or Marina wants to read, Tim. You want to do it that way?

[Speaker 2]
I think we're up a little bit farther than that.

[Speaker 1]
There's one line.

[Speaker 2]
There's dak gi de tsam. Yeah.

[Speaker 1]
Okay, Tim, any way you want to run it? Yeah, so Marina, apparently Geshe-la has asked you to read.

[Speaker 2]
So, we'll read the first line. Good.

[Speaker 1]
Just say whatever comes out of your mouth. It's okay. Just pretend.

Just try.

[Speaker 2]
GZHAN NAG DUG BYAS RIGS BYUNG ZHES GZHANG PA'I Yeah, GZHANG PA'I.

[Speaker 1]
Is it GZHANG PA'I? It looks like GZHANG PA'I. Okay.

Nice job. Okay. Word, are you there?

Yes. Can you look up this word, Ken? I don't think it's the usual word, okay?

Or else it's misspelled. I don't know. Okay.

Let me know in a few minutes, in a minute or two. So, what's dak gi, Tim? Dak?

Me? Am I? I?

I duk duk duk. I tried so hard. Yeah, dak, so much.

De tsam means I was trying so hard. Yeah. But, even a dak ma chung.

Not even a... I always mess this up. Not even a...

This means a logical reason, but it also means a sign, okay? Lak chen na in Sanskrit, which means a sign. The word in Sanskrit for reason is sign, okay?

And here it means, I worked so hard and you couldn't just give me some little sign? Okay, ma chung na. I think your tuk je is chung chung.

Your compassion is small. Yeah, he's telling my treya. You know?

God, you don't care about anybody, you know? Okay, word, you got a better keng for me? Keng usually means to be proud.

Yeah, it means arrogance usually. This one, this spelling usually means frozen, so it might be a misspelling, Ken? I think it might be a misspelling.

I'm just going to put a question mark and we'll check, okay? Okay. Right now it means he was arrogant enough to ask this question, but it's...

Tim, it's not the usual syntax here. There's something wrong with the syntax. I suspect it's wrong.

I can't guess what it was, okay? Anyway, he accused him. Okay.

Tim, you choose somebody to read and you check them, okay?

[Speaker 2]
Okay, Geshe-la.

[Speaker 1]
Oh, sorry. Yeah, it's just if you take off the awo, then it just becomes arrogance or pride or something like that, so I don't know if it's a spelling error or not, but without the awo, it's arrogance. By the way, word, you know the game here.

We have to imagine the Tibetan word in our mind and try to think about corruptions of the lines. I can't guess. I think it is.

I think it is he was arrogant or he asked in an arrogant way, okay? All right, go ahead, Tim. Ana Ile, can you read, please?

[Speaker 3]
I will try, thank you.

[Speaker 2]
Jetsun ki, la i gel po, po, po.

[Speaker 1]
Po, yeah.

[Speaker 2]
Po. Char pa kyang, sa um pon. Thank you.

Mi rung mi, I really don't know.

[Speaker 1]
Rung.

[Speaker 2]
Can you repeat? Thank you.

[Speaker 1]
By the way, I just wanted to encourage you guys. Somebody should set up some classes with Kelsang for speaking. Speaking classes or reading classes would be really, really, really good, and you should somehow give him some kind of payment or something, okay?

That would be nice. There are not many people left in the world who can speak in such a good accent. So, it would be good.

Okay. Who's Jetsun? Maitreya.

Yeah, the Holy One. The Holy One responded, la i gel po. King of Angels?

No, King of the Gods, meaning worldly gods. It is believed in ancient India that the gods drop the rain, okay? So, the King of the Gods may pop the charpa.

They may drop the rain, okay? Okay, they may drop the rain. But, kyang, if the saban is not rungwa.

If the saban is not ready, is not ripe. Yeah, and here rungwa means sick. And it means the seed was already spoiled or something.

You see what I mean? If the seed is not a good seed, mi trung is the honorific for kiyawa. Then it won't grow.

Yeah, the seed won't grow. If there's a problem with the seed, get it? The King of the Gods could drop rain all day, but if the seed is a lousy one, then it's not going to grow.

Who's the lousy seed? Asanga. You're just a lousy seed.

That's not the rain's problem. Okay. Jun is the ancient, ancient word for to come.

Okay, so what's this third line mean, Tim? But the buddhas will come. Yeah, the buddhas may come, but, kyang, okay?

So, the buddhas could come. Kyur, past tense, optative. The buddhas could arrive, but if you don't have kiyawa, you don't have the virtue for it.

Yeah, if you don't have the good karma, you won't experience anything sung, as in lopsang. You won't experience anything excellent or any good result. Yeah, nothing special is going to happen to you if you don't have the karma, okay?

I could drop rain all day, you wouldn't grow. All right, that was your fault, by the way. Okay, Tim, who's up next?

Svetlana. Oh, Svetlana, let's go. Kyur.

[Speaker 2]
Kyur. Kyur. Kyur.

Kyur. Kyur. Kyur.

Kyur. Kyur. Kyur.

Kyur. Kyur. Kyur.

Kyur. Kyur. Kyur.

Kyur. Kyur. Kyur.

Kyur. Kyur.

[Speaker 1]
By the way, the printings of these ancient history books are often very, very bad. I think this mind has been not, okay? I think so.

But the printings of the ancient history books are really especially bad, okay? na dam bun ne yu. What's that mean, Tim?

What's dam bun mean? First, right? One.

I was there from the beginning. Oh, I was there from, oh, I see. I was from there.

I was there from the beginning. Okay. I was there from the beginning, but you had dripas.

You had obstacles. No, you had mental obstacles. And therefore, ma tong.

Of course. And then therefore, you didn't see me. Yeah, you didn't see me, okay?

ta ta means, but now, you finally kyepa tsam nyik je. And finally, you had some compassion. Finally.

Yeah, finally, you got into some compassion. So, your le kye dripas. Your karmic obstacles were purified.

Were purified. And now, tongwa. Now you see me.

Now you see me, okay? You finally did something nice for somebody. That wiped out your bad karma.

And you saw me, okay? I've been here all along. All right, who's next, Tim?

[Speaker 2]
Francisco. Ooh. Tita yin pa yo rang nyam.

[Speaker 1]
Pa gong du kyepla mi nyams. Nyam? No, don't pronounce the S in that one.

Okay. Last, la tong chi lun na pan. Ney ten.

Ney ten. Pa tong ba ma yu. Pey tong, pey tongwa.

Pey tongwa. Ma yong ba de shi shesok. Good.

Nice, you guys. You guys are reading very well. Everybody's reading nice.

De tar yin bar means, it's a strange wording here, but it means, I'll prove to you that's the way it is. All right? Let's do a little exercise to show that de tar yin bar, to show that it was your own karmic blinders or obstacles, and it wasn't me, okay?

Just to prove that that's true, I want you to care me on your chakpa. And we just had it with the bull and the novice monk. Carry on your shoulders?

Yeah, I want you to, I'm going to climb up on your shoulders, and I want you to run around town with me on your shoulders, okay? He said. And let's denpa me to all the me's in the town.

To all the, show me to all the people in the town, or show him. Yeah, you run around town with me on your back, and show everybody me, okay? Sungs, said Maitreya.

And they did then, okay, past tense, they did run around that way with Maitreya on Master Sangha's back to show everybody, tongwa ma chung. Nobody saw him. But nobody saw Maitreya.

And then, a sangha yi che. Yi che means that he believed what he was being told. Yi che means he believed it, okay?

He believed that it was karma, okay? Do you guys know there's another version of this story in more detail? Do you know what it says?

Isn't this the one where there is one old lady who sees just a little bit of, well, the people see him running around, but they see him carrying a dog, and they don't see Maitreya. And then there's one person in the town who has a little bit of good enough karma to be able to see just a piece of Maitreya, or something like that. It's worse than that.

Okay. There's an old lady, but she sees just a dog's paw, or something? Yeah.

Well, there's a cute dialogue between her and her daughter. And she's sitting on the porch doing mantras. And she sees, nobody sees anything on a sangha's back, and they all think he's crazy.

They all think he's insane, running around town and yelling, I have Maitreya, I have Maitreya. This one old lady who had enough karma says, she goes inside and she says to her daughter, that's so weird, there's a guy running around town with a half-dead dog on his back. Kind of cute.

Only one person had enough karma to see the dog. All right. Here we go.

It's going to get a little more hopeful now. How about a win? Yay, a win.

[Speaker 2]
Jog-chi-dog-shung-pa-la chak-chen-da-pa chu-san-yep-pa-pe.

[Speaker 1]
Nice, nice. Whoa. Where'd that come from?

Good job. Okay. So, Tim, kyu-chi-duh, chi-duh.

What? Well, what do you want from me? Who's talking?

A sangha. Yeah, sorry, no. Maitreya, they finish running around town and then they sit down under a tree and Maitreya says, well, why were you trying to reach me in the first place?

What did you want? Sung. Sung means Maitreya said.

And then the answer is, I wanted to tarwa the thekpa chenpo. Wanted to spread the Mahayana. Yeah.

Shud-sel, shud-sel chenpo means, I was seeking to... He replied, I was seeking to spread the teachings. All right.

Here comes a nice part. Who's doing that one, Tim? Joy Chen.

Oh, by the way, we're going to stop the biography and get to your text texts here. Okay? So probably soon.

Okay. These are all just notes. These are just my notes, so don't worry about that.

Okay, go.

[Speaker 2]
Mm, ngay. Ngay cho ko la. Druk shek sung nay.

Ka. Ka teng. Tu.

Tu chong. Ha. La.

Lay. Cho. Cho.

Ke. Kei chi. Mi lo.

Mi lo. La. Mi lo la.

Ker. Chung day.

[Speaker 1]
Shuk day.

[Speaker 2]
Jeh tung. Chuk day. Jeh tung.

Yam ba.

[Speaker 1]
Yam ba.

[Speaker 2]
Ngok bo. Yam ba. Ng.

Chok. Ngon bo.

[Speaker 1]
Ngon bo.

[Speaker 2]
Lat. Oh, ngon bo. Lat.

Te. Lat te. Ba chen poy.

Cho. Ta. Ya.

Pa.

[Speaker 1]
Ye ba.

[Speaker 2]
Sen shing.

[Speaker 1]
Ye ba.

[Speaker 2]
Ye ba. Ye ba sen shing.

[Speaker 1]
Nice, Joy. Nice.

[Speaker 2]
Okay. Okay.

[Speaker 1]
Jew is a not very common word, and it means to grab. So, Maitreya says to Master Sangha, you Jew my chugar.

[Speaker 2]
My upper, my shirt.

[Speaker 1]
Well, it just means grab like my robes, the skirt of my robes. Grab onto my robes, okay? I guess Maitreya is in some kind of God robe or something.

Grab my robes, and let's go to Ganden. Let's go to the Ganden paradise, Tushita paradise, okay? There's a lot of debate about this troll here.

It could be, it means a period of the day, like morning or evening. It's one of the watches of the day. It could be evening.

It could be ngatro. The early part of the day, ngatro means morning. So, one morning among the gods.

Sorry. A single kye chik. What's that, you guys?

One day? Or one moment? Well, here, the whole thing means, hla'i trol kye chik means a single moment among the gods.

Like if you spend one minute, I would translate it as one minute in Tushita paradise. In the human realm, it's long ruptures. 50 years.

50 years in the human realm, okay? So, to spend a minute with Maitreya in his home, Buddha paradise, during that time, 50 years will pass among your own friends and family. And there's a story that when Sangha got banned, everybody he knew was dead already.

So, he stayed there 50 years. Je Tsongkapa Gumbo Lay. So, when we say you learn something from a teacher, oftentimes in ancient language, they will say he learned at the teacher, hla'.

And it means at the teacher's feet, okay? So, it equals lay. So, he spent time at the feet of, what's Je Tsongkapa Gumbo?

The protector Maitreya. Yeah, our protector Maitreya. And he sent, which equals thupa, honorific.

And he listened. He heard, yeah, thekpa chenpo chok. He learned all about the Mahayana Dharma, like the importance of it.

Taiyepa means endless, like endless, limitless, okay? Teachings, he got countless teachings on the Mahayana. Here's a discussion of the troll question, okay?

Long story. It's right. I was exploring the spelling.

Here, it's different, okay? So, anyway.

[Speaker 2]
Yeah. Okay. Okay.

[Speaker 1]
And I found a couple of comparisons of the story, okay? Okay, good. Who's next, Tim?

And by the way, we finish these two sentences, and then we move on to your text. Oscar. Okay.

Hola. Hola, Oscar. Okay.

,DBYE LBA DANG, ,DANG RTOG PAR BYED, ,CING BSGOMS PAS, ,THUGS DIN DGEN ZIN, ,GYIS DGO DGE, ,DRAG TU MA RTOG CING Very nice, very, very nice. Very nice pronunciation. Yay!

What's thlakpa mean, Tim? Especially. Yeah, especially, he heard sher ching gi dok do de.

Ah, the perfection of wisdom. Yeah, and he learned its meaning according to the tegpa chenpo. According to the Mahayana.

Yeah, and do you know the word ting? It's not the same as ting and dzin, although it's probably related. The depth?

Like the depth of an ocean or something like that? He fathomed the depth of the ne, the marma hatta? The crucial points.

Yeah, the crucial points of the steps of the path. Don't forget, I think this biography is coming from a teacher of the steps of the path, right? So he says he really got to the bottom of the steps of the path.

shu te means he requested. The word means requested, but what it means is he was able to receive teachings in which he went to the bottom. He sembad a lot about the dirn.

He thought a lot about the meaning. Of what was taught to him. jitar sumpa jelwa means...

jelwa literally means he met. Here it means... shalwa means to weigh something on a scale.

It's the old word for consider in Adam's text. shalwa jelwa means... this spelling of jelwa, which can also mean to meet somebody, this spelling means he considered everything.

tokpa This doesn't say toks. It says tok. So it doesn't mean he came to realizations.

It means he spent a long time thinking about it. che ching He gompa also. He meditated as well.

And due to the two... By the power of his meditation. No, due to the power of the gompa, he opened ting ngen dzin gyi go gya.

He opened up the... Yeah, a hundred? A hundred doors.

Yes, a hundred doors of single-pointed meditation.

[Speaker 2]
Good.

[Speaker 1]
And tok is just a numerizer on even numbers. So it means 100 even. You can ignore it usually.

Does it help you understand whether it's used as an exaggeration or an exact number? No, it doesn't help. Okay.

It's just an even number with zeros on the end. It could be a thousand, could be a hundred, could be a million. go trak tu ma tok Many he achieved.

He was able to break through many hundreds of doors of deep meditation. Cool? Cool.

Last sentence of your biography for this term. Who's up? Who's going to do that?

How about Uta?

[Speaker 2]
Okay, thank you. I'll try. mi dred pey sung dang tok pa me pey pop pa dang tek wa chen poy cho nam par ched pey she rap tok ching cho ni nong sung du gyur te pak pey sa top Nice.

[Speaker 1]
Good reading, Uta. You're really reading well. sung here means dharani, right, Tim?

And mi dred pa means to forget. So, mi dred pey sung means the dharani of not forgetting. And it's not a mantra.

What it is, is a level you reach where you can remember all the dharma teachings you ever had, even in past lives. So, you know, it doesn't come all at once. You start getting glimpses of teachings you've had in past lives or something.

Or you might be reading a sutra and suddenly you remember that you read it 300 years ago or something. So, it's something that we can achieve if you meditate every day. You start having flashbacks.

It's a flashback of teachings you've had. And that's called mi dred pey sung. That's called the dharani of not forgetting.

So, he got some spiritual flashbacks. He got toppa, which was toppa me pey. This toppa means sanga.

Asanga. This is asanga.

[Speaker 2]
Unstoppable?

[Speaker 1]
Yeah, it cannot be stopped by solid walls. That's called unstoppable. Toppa me pey means cannot be obstructed.

That describes his poppa. Poppa means, do you guys know? Something like courage?

Yeah, it means guts. Oftentimes it refers to the confidence to teach well. You don't feel nervous when you teach.

So, he got some kind of unshakable confidence. Unstoppable confidence. So, he got the power to have flashbacks about teachings he had received in the past.

When he was reading scripture, he had suddenly experiences that he had read it before, and he knew what it meant. And then he got this kind of super confidence about expressing those teachings. And he also toppa, in the second line at the end, he toppa sherab.

What's that? He realized, well, he achieved wisdom or realized wisdom. Yeah, which number nge, not che, nge.

Of the many dharmas of the Mahayana, nge. Toppa discriminates or deciphers, right? Yeah, you could say threshed out, you know, or literally divided up.

Okay. Yehwa comes from that, if you guys remember the word yehwa. And it means also to open a door.

Because you separate the door from the frame. Yeah. Is that an oblique reference to the text too that he later wrote?

What later text? The one he wrote with Maitreya. Because look, it says chun nampar jepa, then it says ching chun ni.

Like, separating what is dharma. Oh no, no, that's coming later. That's coming later.

But that's coming later, yeah. But you'll see why in a second, okay? Okay.

So he was able to open up the meaning of the Mahayana dharma. Now, here's why I stretched your biography out to two classes, Tim. It's because I wanted to get to this sentence, this line.

Okay, can you read it? And what's it mean? Well, he ultimately understood the dharma itself and saw emptiness.

Well, he became an Arya. Yeah, so this chun nyi means emptiness, dharmata. It means tongpa nyi, dharmata, the way things are.

So he had a direct, ngundu, he had a direct experience of ultimate reality. And he reached the... First bodhisattva bhumi.

[Speaker 2]
Good, yeah.

[Speaker 1]
Exactly, the first bhumi, the level of an Arya. And wow, he became an Arya. Yay!

That's why we call him... Arya Asanga. Arya Asanga.

Okay, do we still have five minutes, Nick? We have five minutes. We still have five minutes.

Yeah, so I'm going to use the five minutes, and that's just a habit I have. Three minutes until wrap-up time. Okay, so we're going to start the actual text now.

Here we go. Yay, now we figure out what we actually said. So you want to choose...

Maybe, Tim, it's good luck you just read this, because this is the wrong Luke about Shintse Solje. Okay. But there's just no comma.

Solje. Yeah, good. I'm going to leave this for you to translate, okay?

For next time. This is the definition of an innovator in Buddhism. And we use this extensively for...

Nick, what DCI level was that? Nine. Nine.

Yeah, nine, I guess. And Tim, I'd like you to translate this, and then I'd like you to maybe just describe briefly how I use this in the DCI level on creativity and innovation, okay? Okay.

All right. Now, Mr. Loenhout is going to give us a quick wrap-up of his class today. So we started off with, Maitreya just appeared, and Asanga, who was not yet an Arya, was like, doggone it, where have you been?

You had this ocean of possibility of teaching, and you didn't even drop one raindrop on me. And he's like, where have you been? And Maitreya says, well, that's your fault, basically.

You weren't a seed that was ready to receive the teachings. You had many obstacles, and then you finally did something nice for somebody, and then you were able to see me. So then to prove it, they went running around the town.

And in this story, no one even saw anything. He just saw some guy running around. And then Maitreya said, hey, grab my robes, and let's go to Ganden.

And in Ganden, he learned a lot of the Dharma. Actually, tremendous amount of Dharma there. And then he had deep realizations.

One of which is the Dharma of not forgetting. That's really cool. Yeah, good.

Where you start remembering teachings you received previously in past lives, and then he saw emptiness directly. Nice. Yay, good summary.

Okay, cool. We're going to leave it there, Uncle Nick, right? Say hi to Amalie.

She looks so beautiful. She's just waking up, so... She's got a nice pillow.

Yeah, that's it for this morning. We have yoga coming up. Thank you to Leia Crager, who's going to teach us yoga today.

So please, if you want to do some yoga, join us. And that's it for now. Then we have another yoga class coming up at 3 p.m. Arizona time. So if you can't make it now, join that one. What did you say, honey? Sorry.

So that's it for today. Thank you so much for the classes, Geshe Michael. And we'll see everybody later this evening, or in your morning, depending on where you are.

Okay, cool. All right. Thank you, Geshe-la.

Nice job, Tim. You did a good job on that. And the drama looks really nice behind you.

I was going crazy this morning. I don't know. By the way, a deer walked by in front of me.

But I got so much stuff hooked up to my computer, I couldn't turn it around. But I always think it's good luck because of the deer that showed up for the first teaching of Lord Buddha. Anyway, see you guys tonight.

Thank you, Geshe-la. Thank you, Geshe-la. I'm going back to bed eventually.

Sounds like a plan. Bye. Bye, Amelie.

Can you say bye? She's waving. Say bye.

On the down low. Probably there's days when you get Amelie and Jeru on top of you at the same time, right? It happens daily.

Okay. See you. My granddaughter, her parents believed that she should always sleep on top of them.

So boy, that's kind of fun. We didn't go that route, but I know a lot of people do. That's cool.

See you guys. I'm going to imitate Amelie now.