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[Speaker 1]
If you have recovered from that, there are a few other announcements. Do you want to hear the Bodhisattva discussion at the end? Yes.

Master Shantideva, Shor, hot, powerful, says, you lose a thousand eons of good karma if you get angry at someone. And Shri Tsongkapa wants more information. Nyo, den, nyo, den.

This is a very unusual use of these two karmic words. The one is object, support. But nyo has a special meaning.

It is, on the one hand, the person who gives you, and the one you are angry at. Nyo is who? The person you are angry at.

Nyo is the person who gets angry. If you don't know the Vinaya language, you won't understand it. We should do this in a second book.

Selkameem means... Sel means clear. Sel means clear.

And the expression means, it is not quite clear. What does it say? Shantideva and Shor, it is not quite clear if the person you are angry at is your Bodhisattva.

But I tell you, if you lose a hundred or a thousand eons of good karma, then the person you are angry at should definitely be a Bodhisattva. If you lose a hundred million years of good karma, then it should at least be a Bodhisattva you are angry at. You alright?

There are statements that claim something we have already discussed, that the person you are angry at should not only be a Bodhisattva, but should be a high Bodhisattva. Then you should be a very powerful Bodhisattva. You should be a very powerful Bodhisattva.

[Speaker 2]
Bhagma is the conclusion.

[Speaker 1]
If we logically go back from here, then the person we are angry at should also be a powerful Bodhisattva. The four powers and objects, both the person who is angry, and the person you are angry at, should be powerful Bodhisattvas. And that is such an extreme collision, that so much good karma is destroyed.

This is Chitsung Khapa. The person who gets the anger, from the person who got angry, this Bodhisattva is either Nyepa or Sotsasa. This is definitely a person who has not yet directly experienced emptiness.

A normal human being, in the sense of not being special. If the Bodhisattva becomes earthly, they are powerful Bodhisattvas, but they have not yet experienced emptiness directly. If you are a Bodhisattva, then you are forced to experience emptiness directly.

You can only learn something very important from this sentence. You can be a Bodhisattva and become a Buddha, but you do not necessarily have to have experienced emptiness directly. It is true that all people who have experienced emptiness directly, are Bodhisattvas, and we say no.

A very intelligent scientist, who does not care about saving the world, can understand that things do not come by themselves. I believe Heisenberg. Many physicists have come very close to emptiness, without being Bodhisattvas.

If you are a Bodhisattva, you do not have to have experienced emptiness directly. If you are a Bodhisattva, you do not have to be a Bodhisattva. If you are a Bodhisattva on the first Bodhisattva level, then you have to have experienced emptiness directly.

Is there anyone on the ten Bodhisattva levels, who has not seen emptiness directly? No. If you reached Nirvana, did you have DPE?

It must be so. It must be so.

[Speaker 2]
If you reached Nirvana, are you a Buddha?

[Speaker 1]
No.

[Speaker 2]
Can you be on the Bodhisattva track, but not seen emptiness directly?

[Speaker 1]
Yes, on the first two levels. So as far as the person getting angry, it can be someone, who has not experienced emptiness directly. But, what do you think about the object, that they get angry at?

What do you think? What must the Bodhisattva be, on whom you are angry? There are two different options.

They could be an Arya, or they could not be an Arya. So someone who has experienced emptiness directly, or not. The person, on whom we are angry.

Therefore, there are three options.

[Speaker 2]
In general.

[Speaker 1]
In general, there are three options. We are not talking about thousands, or several thousands. The one, who gets angry, is more powerful, than the person, on whom he is angry.

The second option, the one, who gets angry, is not as powerful, as the one, on whom he is angry. And the third option is, they are equally powerful. They have the same insights.

Which of those three, do you guess, is the option, that loses 100 eons of good karma?

[Speaker 2]
I'm sorry, let me say it again.

[Speaker 1]
Which of the three loses 100, and which 1000? Which one loses 100? The Bodhisattva, who is more powerful, and on whom he is angry, is less powerful, he loses 100 eons.

And if the less powerful one, gets angry on the more powerful one, he loses 1000. That's how he explains the difference. And what about those, who are equally powerful?

He says now, nun means Abba, like Abidhamma, the clear insight. But here, Je Tsongkapa, uses it here, as obvious, why does he say, that it is obvious, that if there are 100, he is angry on the less powerful one, and if there are 1000, he wants to avert you, that this is his opinion. And with the, that is obvious, he wants to express, that this is his opinion.

When he says that, he is 100% sure. When you say, it looks like, it is obvious, then you make it obvious, that it is your own opinion. And so he tells us, that this is his opinion.

So if you say, that the good chamber is destroyed, then it is the second or third option. But even within the second option, there are several sub-options. What is lung?

Here it is written in the scriptures, that if you give a lung, you should use the scriptures. If you want to say, that a high lama, if a high lama says that, then you should check it, or find it out for yourself. And if Shetsung Kappa says that, then it is hopeless.

If he says, you have to find it out for yourself, then he wants to say, if later on people have access to the scriptures, then they could find it out for themselves. If someone has access to the scriptures, then we can make a better decision. But based on what we have today, this is the decision.

Do you remember, how we talked about, that there are 100 million planets, and all of them strike?

[Speaker 2]
He wants to go into that. He wants to explain that.

[Speaker 1]
If a bodhisattva is angry at another bodhisattva, every bodhisattva, who is hurt by another bodhisattva, if a bodhisattva is angry at someone, who is not yet a bodhisattva, if he is not yet a bodhisattva, if he is not yet a bodhisattva, then he is talking about the fact that the bodhisattva goes to the thousand planets and strikes all people. He does not hurt bodhisattvas. So what does he mean by that?

He's trying to explain to us the difference between a Bodhisattva who is in small difficulties, who just beats normal people, and the Bodhisattva who is in big difficulties, who gets angry at another Bodhisattva. And then they have to put on their armor. It's important.

[Speaker 2]
You will make your life better. You will understand more.

[Speaker 1]
We'll make it harder, okay? He's just trying to make it easier.

[Speaker 2]
If he gets angry at another Bodhisattva, if he gets angry at another Bodhisattva in his heart, but he doesn't act on just that, SEMS DE'I KHYAD GRANGS KYIS BYIN TZAM PA However many moments of anger that he has in his heart, that many eons, they have to put on their armor again.

[Speaker 1]
What do you mean when you say they have to put on their armor?

[Speaker 2]
If they beat millions of people on the playing fields, if they beat millions of people on the playing fields, it doesn't jarris the Bodhisattva.

[Speaker 1]
If they beat millions of people on the playing fields, it doesn't jarris the Bodhisattva. But if he only has the anger in his heart, for one second, on another, they have to put on their armor for every second that they have anger in their heart. They have to put on their armor for every second that they have anger in their heart.

What does that mean? And now he's making another joke. Maybe we'll die tonight.

I think we really have to finish this. It is obvious, in my opinion, that the person you are angry at, is a Bodhisattva who has not yet been formed. I was raised Christian.

You get water on your head and then you are a Christian. And you just cry. But when you are sixteen, you have to study the Bible.

And then we call it confirmation. Then you are old enough to be a real Christian. You have collected so much good karma today.

You have collected so much good karma today. And a Buddha would come in September 3rd, 2004. You will be a Buddha.

You have collected enough good karma, You have collected enough good karma, that the Buddha can look into you. that the Buddha can look into you. Normally they do this by putting their foot on your head.

Normally they do this by putting their foot on your head. But we don't do this. And they look at your karma and say, And they look at your karma and say, December 3rd, 2012.

December 3rd, 2012. They can give you a date. And if you ask a Buddha, and he looks at you and says, maybe next year, But I'm not quite sure yet.

And that means here, affirmation in the Buddhist sense. The Bodhisattva you're angry at is not confirmed yet, affirmed. But if it's the other way around, if you're angry at someone who's already confirmed, but the Bodhisattva you're angry at is not confirmed yet, and then you look for the sutra to prove it.

But that doesn't take long now. A Bodhisattva who's not confirmed, who's angry at a Bodhisattva who already has the Buddha date, we can also out-think that. So if it's the Bodhisattva who doesn't have a date yet, angry at a Bodhisattva who already has a date, no matter how many moments of anger you feel, they will have to do one eon of new armor.

And now we want to know what new armor means. We still don't know. But now it's telling us.

What's shi-ne? Shi-ne. Shi-ne.

Shi-ne. Shi-ne. What's shi-ne?

What is shi-ne? What's shi-ne? Shamatha.

Shi-ne. It's almost the same. The difference is that the second tone is a lower tone.

And shi-ne means finally, at the end, so if you ask your attendant, he should bring you lunch, and then dinner comes, then you say, finally. That doesn't happen to me. That's just an example.

I always get it 10 seconds later. Shi-ne means here. It means here, but we have to start from the front.

You have to start from the front. You have to start from the front with your armor. If a certain bodhisattva was at the last stages of the first of the five paths, of the first of the five paths, and they were about to reach the second stage, what is the first stage?

You have a drama in your life. It makes you spiritual. Dramas are good.

And we talk about that in Kama Nishila. The first path, you have a big drama in your life. Your mother dies in your arms.

Your brother kills himself by killing himself in the corner of the room. And then you think, life is different than I thought. It's not just rock and roll.

That's the first path. The second path, so basically in the second path, somebody explains to you, if you get far enough in the second path, you cannot, you cannot be reborn in the lower realms. So, complain to your parents.

Explain the pen. It's always beautiful to speak.

[Speaker 2]
Let me take a look at the pen. Sometimes a lama does something you don't know why.

[Speaker 1]
Maybe he knows why he's doing it. So, what does it mean this person, this Bodhisattva, was about to reach the second stage. Very soon.

he got angry at another Bodhisattva.

[Speaker 2]
You know what POA is?

[Speaker 1]
To move your consciousness after death. And they were ready to get up from the first stage. In the next days, they would have reached the second stage.

But he got angry at another Bodhisattva with datum. He draws out from different sutras. It's hard, but clear.

If you give up because it's hard, then I can't help you. If you want something easy, then go somewhere else. It's hard, but clear.

Another Bodhisattva must be so advanced that a Buddha named him the datum. Someone who can see the future. He said, And it means, not only, I hate to say it, but this anger stays for a long time, for several hours.

You have to keep it up. For so many aeons, they won't be able to ascend to the next level. Many people ask me, Geshe-la, if you can't destroy bad seeds, how can you destroy good seeds?

And it's not like you destroy the seeds, but it just delays for several aeons. It's pushed up. If you can't destroy bad seeds, you won't be able to reach the next level.

Only after a long time. The same practitioners, to reach the level they should have reached next week. You have to go back and do it again.

And reduce millions of years of work to doing it again. That means to put on your armor. He just has to start from the beginning again.

He has to go back to the beginning. Back to the start. He got angry for five minutes.

And they put him in a helicopter and put him back to the beginning. It's worse than that. And that's the real meaning of destroying karma.

It's important. You have to go back to the beginning.

[Speaker 2]
You okay?

[Speaker 1]
We're almost to the end. We're almost done with Je Tsongkapa. I have 13 minutes and I'm going to use them.

Master Shantideva said that the Buddha said, if you get angry at a Bodhisattva who is very generous in his life, then for every instance of anger or hatred that you have, for so many millions of eons, you have to stay in hell. Now we're playing another game. Je Tsongkapa is still not satisfied.

He's still throwing more and more information in. We're giving you the expression tonight. And you're going to see more and more and deeper things when you read it.

[Speaker 2]
So what's Master Shantideva talking about here?

[Speaker 1]
He's talking about the first path. He's saying, don't go back to the beginning and practice the first path again for millions of years. Now he's talking about the hell realms.

[Speaker 2]
Of course, you can destroy a lot of good karma.

[Speaker 1]
But if you don't have the confirmation yet, it's annoying to go back to a Bodhisattva with tantrums, it's just as bad as falling into hell. And then you have to start from the beginning. You can actually say both.

Now he's talking about another sutra. All things in the universe are crushed into dust. With your wisdom, with your understanding of emptiness.

It's a sutra. It's the title of a sutra. In this sutra it says, there's a bad karma.

That means giving up the Dharma. And you've seen it. And I've seen it too.

People just have a difficult time in a Dharma group and then give up the Dharma. And then everyone has some kind of excuse, because I didn't wear anything nice. Or because I thought it was a stupid lecture.

What is the karma for that? If you change your mind later, and if you have that negative karma for seven years, three times a day, you confess that it's really a sutra. Buddha said that.

If you give up the Dharma, I won't practice it anymore. I don't like it anymore. And then you change your mind and say, that was a mistake.

And if for seven years, every morning, every afternoon, you confess, I made a mistake. Then you can practice this karma. But, but that person cannot reach the level, the second, the second level in the path, which we call patience, for ten million years.

So, that's the level, the shanti, called peace. You don't have to be an animal. You don't have to be a hungry spirit.

So, within the pen level, there's certain kind of bad karma you can do. And if you are really hard with the four powers, you can clean that. the second result you make, ten million years, you cannot, you will not hear the pen for ten million years.

You will not get a pen for ten million years. You will walk in the bathroom, you will always be in the bathroom, when Geshe-la explains the pen. It happens to everybody.

[Speaker 2]
I got to go somewhere, you know, I have some stupid job, I have to, you know, I should miss, but I can't. So, Je Tsongkapa says, So, should we bother confessing?

[Speaker 1]
Should we bother confessing? Yes or no? Yes.

Why?

[Speaker 2]
You don't have to go to hell. Will it fix the delay?

[Speaker 1]
He says, no. It doesn't matter how many times you confess, You will always be, you know, in the bathroom, you will always be in the bathroom, when Geshe-la explains the pen.

[Speaker 2]
You will always walk back in, when he is asking for money again.

[Speaker 1]
And? Is the time over? We have another project.