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[Speaker 2]
Okay, here we go.

[Speaker 1]
We're going to read Tsongkapa.

[Speaker 2]
This book is called Gomba Rapsa, say Gomba.

[Speaker 1]
Gomba Rapsa is the name of the book. Gomba Rapsa.

[Speaker 2]
Gomba means what the Buddha really had in mind.

[Speaker 1]
Rapsa means I will explain it to you.

[Speaker 2]
It's Tsongkapa's most famous book on emptiness.

[Speaker 1]
And it's a very difficult book. And I asked my best teacher in monastery, Geshe Thubten Rinchen, that he teach it to me. And he taught it to me privately for about eight years.

And we finished. And I promised him that I would translate it. I'm in the process at the moment.

And I've been translating for four years and have about a quarter. Why so slowly? Because I have to make so many donation calls.

So if you make the donation calls, then I can translate more. Because no one can do that except me. I need more time to translate.

If you want to see the translation, then Adam and I will put it on the internet. The web address is illuminationofthtruthoughts.com Adam shows it on the projector. And it's free.

And you can watch everything on the internet for free. And now, when I have a few pages finished, we'll upload them. It's a very difficult work.

And I think it's the best book that has ever been written about emptiness. It's beautiful, but very difficult. And because you are working so hard in your meditation, in your retreat, that's why we have two classes for dessert.

For dessert. I don't know why I know the word for dessert in Spanish.

[Speaker 2]
So he's explaining a great book by Master Chandrakirti.

[Speaker 1]
And that's called Entering the Middle Way. In 1400 he explains a book by Master Chandrakirti of 615. That's called Entering the Middle Way.

Which Middle Way does he enter? That Middle Way means the text of Nagarjuna, which is called Wisdom. The name is Prajna, Wisdom.

He named his book Wisdom, because it was short and brilliant. The book is short, sweet, and a miracle. 27 wonderful chapters.

And 400 years after him, Master Chandrakirti has explained his book with two books. One is called...

[Speaker 2]
Clear Words.

[Speaker 1]
So Chandrakirti wrote two commentaries. One explains the words, and the other explains the meaning. Entering the Middle Way explains the meaning, and the other the words.

And he has written two famous books. The first one, Entering the Middle Way, is the basis for all teachings about emptiness. Coming from this book, Entering the Middle Way.

And Je Tsongkapa's book explains this book. That book has six main parts. So it's called Perfections.

The first chapter is Giving. The second chapter is Perfections. Actually there are ten parts, because there are extra four Perfections, right?

[Speaker 2]
There are six Perfections.

[Speaker 1]
Let's do all ten. You can say six Perfections, or you can say ten Perfections. It's the same.

The first one, Giving. People giving. Generosity.

The second one, Morality. Not hurting other people. The third one, Not being angry when you should.

The fourth one, Enthusiasm. It's so cool to do good stuff. The fifth one, Meditation.

The sixth one, Understanding Emptiness. Those are the six Perfections.

[Speaker 2]
Four extra Perfections. The four ways of attracting students. Four ways to attract students.

[Speaker 1]
First one, Give material.

[Speaker 2]
Give them stuff. Drive them.

[Speaker 1]
Give them pencils, pens, pens. Drive them to come to class. Drive them to serve.

That's the first one.

[Speaker 2]
Drive them to come to class. Pay for everything.

[Speaker 1]
That's the second one.

[Speaker 2]
Wisdom.

[Speaker 1]
Wisdom.

[Speaker 2]
Praise them.

[Speaker 1]
Oh, you're so great. You donated $300. Thank you.

You're so wonderful. I've never had a student like you. Praise them.

And it doesn't mean you've got to lie. Praise them for what they really have. Encourage them.

It's okay if they did nine bad things and one good thing. Praise them for the one good thing. Encourage them.

Number three is difficult. Make them practice. Number three means try to get them to do what you've taught them.

Explain how to meditate. Try to encourage them to do what you've taught them. Encourage them to do what you've taught them.

[Speaker 2]
Don't shipper.

[Speaker 1]
Try to get them to practice what you've taught them. Make them practice. And number four is the most difficult.

You must be a good example for them. When you're learning meditation. I went to a meditation class once.

And the teacher was drinking.

[Speaker 2]
And she was drinking something. And it was like this. And then she started teaching meditation.

[Speaker 1]
And one day she learned meditation. And she said, I don't want to learn it. So, if you're teaching meditation, you should be a good meditator.

And if you're teaching morality, you should have good morality. And that's the most difficult. And in English we say, practice what you preach.

I think that's the most difficult out of ten instructions. So those are the ten instructions. After you become a bodhisattva.

You can go through ten levels that correspond to those ten instructions. So, on the first bodhisattva level, you get very good at giving. With the emptiness of understanding.

When you see the emptiness directly. When you go on the bodhisattva path. At the same time, you reach the first level.

At the same time, when you see the emptiness directly. You reach the bodhisattva level number one. So there's very few people, even on the level of one.

And there's very, very few people who are on the first level. So, those who have experienced the emptiness directly. But when you give, you use the emptiness.

And also when you give morality, it's with the emptiness in your head. And so, you go from one level to another. So, when you've become good at giving, with the understanding of the emptiness.

What's the name of that level? You can say, I don't know. What do I call it?

Pleasure. Happiness. Rob Dutta.

Extreme happiness. The name of the first level is happiness.

[Speaker 2]
That's the name of the first chapter of Mookamba's book.

[Speaker 1]
That's also the name of the first chapter of Je Tsongkapa's book. That's the name of the second level. What's the name of the second bodhisattva level?

Chima Mepa.

[Speaker 2]
Vimala.

[Speaker 1]
The second chapter is called Vimala. Absolutely pure. I like that.

What's the third bodhisattva level? Shining. Like me and John Brady's head.

[Speaker 2]
So, the bodhisattva levels have beautiful names.

[Speaker 1]
Today, I'm going to give you some pieces from the end of the second chapter. That's how far we've come together so far. It's about morality.

And it's called Unreflected.

[Speaker 2]
And then, today or tomorrow, we'll do some of the third chapters.

[Speaker 1]
Shining. How do you use emptiness to not hurt other people? And the second is, how do you use emptiness to not hurt other people?

Is this a book about not hurting anyone? We say no. It's different.

Is it a book about patience? We say no. And that's very important.

[Speaker 2]
You have to understand something.

[Speaker 1]
What's Trang? What's Trang? Yeah.

[Speaker 2]
The art of interpretation.

[Speaker 1]
What did the Buddha really mean? And what did he not mean? And what did he not mean?

The Buddha said, kill your mother and kill your father. Did he mean that? No.

He means, when it's time to do a 10-day retreat or whatever, tell your parents politely that you're going to do a 10-day retreat. Okay? Try, try, try, try, try, try, try, try, try, try, try.

Anytime when Lord Buddha was able to teach you a lecture, he wasn't talking about what he was going to talk about. He wasn't talking about what he was going to talk about. He wasn't talking about what he was going to talk about.

No lecture from Buddha that didn't have the word emptiness in the title doesn't talk about how all of this is going to work. He just simplified it for the people who couldn't understand it. For all the people he couldn't address directly in the lecture he gave.

And that's why in Buddhism it's called something he didn't want to talk about. And why did he do that? Because the people in the audience wouldn't have understood it.

I would love to teach them about emptiness, but I don't think they understand that. That's why I'm teaching them about how not to be nice to other people. Did he teach being nice?

Yes, but without emptiness.

[Speaker 2]
So, a love without emptiness.

[Speaker 1]
No teaching which doesn't mention emptiness, is not what Buddha wanted to teach. Are you good? Yes.

Are you ultimately good? No. And you have to get that thing.

And Je Tsongkapa spent his life bringing people to understand that. Everything you do has to be through the understanding of emptiness. That's not what he wanted to teach.

And that's what Drange is about. That's what he really wanted to teach, but the audience wasn't ready. Lord Buddha's Perfection of Wisdom.

Everyone speaks about emptiness. Do you understand? You will understand when we go through Chandrakirti's book.

From this book, all teachings come about emptiness. All four lines accept Chandrakirti, Gelugpa, Sakya, Kagyu, Nyingma.

[Speaker 2]
So, in the reading, you will get the English tomorrow, after class.

[Speaker 1]
Why not today? You'll get it tomorrow, because I don't want you to sit there while I speak. Tomorrow, after the class, you'll get the translation.

I have 30 pages of super sexy pages. And that's something you can use in your life. If you go back to Singapore, you can read that.

And if you leave Singapore, you're already a half-Buddha.

[Speaker 2]
So, in the braces, in the square brackets, what's there?

[Speaker 1]
That's a poem by Master Chandrakirti. That's the original text. And then he explains it in Je Tsongkapa.

If you see the English, you will see some words are in italics. Je Tsongkapa is being super, explaining how great it is. He has Chandrakirti's words woven into his own sentences.

Every word of Chandrakirti, he has woven into his own sentences. And if you can't speak Tibetan, you can't see it. That's why I put the words in cursive, which are from Chandrakirti.

But every word of Chandrakirti is hidden in Je Tsongkapa's book. I put it in cursive, so he can see it. Here is the first verse.

I'm going to say it out loud in Tibetan, because it's a good seed for your future life.

[Speaker 2]
What's dam? Yeah, good, dam.

[Speaker 1]
Because tokpa dam means belly, clothes, and what other people are saying about you. Here you see these three words in another context, about what Buddha speaks. When Buddha speaks in this world, it's the first teaching he gave.

The first teaching he gave was given.

[Speaker 2]
Why does DCI teach business?

[Speaker 1]
Because everybody in the world wants stuff. Everybody needs money. I don't care how young you are.

Your yoga pants cost money. Your yoga mat costs money. You have to eat every day.

You need money.

[Speaker 2]
It's also an easy way to measure whether a new view of the world is correct.

[Speaker 1]
How to measure whether a new way of thinking is really good. Let's start with money. I'm going to show you a new principle to create something.

Let's start with money, because then you can see if the principles work. Six months later, we have a test. Are you 100% happy?

Six months later, we have a probability test. It's not really measurable. But if I teach you a new idea, how the reality works, and you practice it and see if you can create 100 million dollars with it, and maybe, maybe, maybe you realize that it's connected to what I taught you.

Money is very easy to measure, and because everybody wants it, that's why Buddha started with the first completion. Buddha also always started with business lectures. It's not about doing business, but it's about convincing people that it works.

When I started in New York, 50 people came. When I talk about relationships, 200 people come. When I talk about money in Singapore, 800 people come.

And that's how Buddha attracts people. Buddha didn't say DCI to that. And it's very, very famous.

The first word out of Buddha's mouth was giving. You want to prove karma works? Then you become very prosperous in many ways.

It works. And you can use it for a lot of things. And then you can use it for Nirvana and Buddhahood.

But try it first. And what did he teach next? Morality.

Then he taught morality. For example, the ten good deeds. Save money.

Respect other people's things. Respect the partner of other people. Speak the truth.

Bring people together with your speech.

[Speaker 2]
Number six.

[Speaker 1]
Say nice things to other people.

[Speaker 2]
Say things which are meaningful.

[Speaker 1]
Don't waste your time. Be happy when other people get what they want. Be sad when other people don't get what they want.

Number ten. The right view of the world. What is the most important?

Number ten. Chandrakirti asked a question. Why did Buddha teach morality as second?

Why is it the second completion?

[Speaker 2]
It's called seed management.

[Speaker 1]
Karmic seed management. For example, if you want a boyfriend, what should you try according to Buddha? Go to the bar or go online?

[Speaker 2]
Which one?

[Speaker 1]
Yeah, first take care of a lonely person. Go visit an old woman. That's the real thing.

Now a question. If you go to the nursing home, when you touch the front door, when I touch the door, when I touch the door, when I touch the door handle, I have to think of something specific. When I think I'm going to use it.

I'm going to use it to get a girlfriend. And when I touch the door handle, will I get a girlfriend? Yes, I will.

Nothing can stop you, forget your motivation. Buddha asked the question last time, if a businessman uses these principles for really selfish reasons and doesn't care about anyone else, do they work? Yes, of course, don't worry.

You can open the door and help yourself, then you will plant a seed for a friend. But what kind of friend will it be? It will be someone who uses you for sex, for money.

By the way, dear Chinese girls, look after the American boys. Don't be stupid. If they ask you for your credit card, then tell them, use your own.

If they ask you for a flight ticket, then tell them, pay first. Then I'll ask you to come to America. If they ask you for sex, then ask first, can we get married first?

Do I have to teach you this? Do I have to teach you this? Here, things are different in America.

Your system in China is much, much better, much cleaner. They don't understand it here. So be careful here.

In China, the attitude is much, much better. When someone is together, then it's about starting a family together, helping the parents and being useful to society. But here it's different, be careful.

The Americans don't have this training, and I'm one of them. So why did Buddha, why do you think Buddha, after giving, think about the old lady. Yeah, you're going to get money, but that's not enough.

You want to be healthy, as long as you have money. If you're sick, somebody gave me a joke in China. Before 40 serve your stomach, after 40 pay your doctor.

I heard this in China. It means that to have a healthy body, to have a strong body, even over several lives, then you need morality. Otherwise, you will have money, but you'll be sick all the time.

It's like with a boyfriend. You're going to get a boyfriend, but he's going to be selfish, and he's going to use you. You have to manage your seeds.

Manage a lot of seeds. If you have a healthy body, then use your money to give it. You have to be good to other people.

You don't want to be a rich person who is surrounded by selfish people. Many rich people are surrounded by such people, and these are the ones who are only interested in money. I met a famous person, and I told him that he earns a million per day, and I asked him, the people around you have to be selfish, and the people have to ask you for money, but he answered me, no one nice asked me for money, no one asked me for money for a good project.

I would like to share it, but we only meet selfish people. They only ask for money for themselves. We always look for something where we can give our money.

You have to manage all your seeds at the same time. You have to be healthy to be able to enjoy the money. If I am healthy with money and a partner, but if I am unhappy in my mind, then that is not good either.

I need a seed for money, a seed for a healthy body, a seed for a happy mind, a seed for good relationships, and then I need a seed for world peace. It is not fun to be rich, healthy, and have a good partner in a neighboring country's war. You cannot enjoy it in America when in other countries people fight each other.

That is why you have to manage many seeds at the same time. That is the content of this section. Some seeds for wealth, some seeds for health, some for good partnerships, some for inner peace, and then some for world peace.

You cannot be happy when one of them is missing. You cannot be happy when there is murder and slaughter in the rest of the world. But each is a different seed.

That is why you have to be good at planting five seeds at the same time. That is what this section is about. Why did the Buddha talk about morality and morality?

If you plant your good seeds in the garden called morality, two years from now, there will be no interruption in the flow of the crops, meaning that your body won't fail you. You will be super healthy, and you will have enough money to help other people. Here is Tsongkapa.

When you hurt other people, when you give them bad food, when you don't respect their things, when you don't respect their partners, that will take you to the lower realms of hell. The Buddhas have defeated all bad deeds. If you want your good karmic seeds to never wear out, if you want your good seeds to last forever, the Buddhas, after they talked about giving, they talked about morality.

[Speaker 2]
Je Tsongkapa means that's the Dham.

[Speaker 1]
Ni, what's Ni?

[Speaker 2]
Here it means that and only that.

[Speaker 1]
They talked about morality. If you want your prosperity to continue, then you have to be moral. You have to plant seeds for morality, so that you become rich.

If you want it to continue, then you have to be not only generous, but also nice to people.

[Speaker 2]
Morality is a shing. Moral is like a garden.

[Speaker 1]
Morality is like a garden. Plant your money karma there. Plant your relationship karma there.

Plant your inner peace seeds there. Plant the seeds for world peace there. Morality is such a big word.

It just means be nice to other people. Don't hurt them. If you travel, don't use your phone.

You might kill someone with it. If you go to the public toilet, if you're with the boys, try to aim a little better. If you go to the toilet in the airport, it's like a sea.

If you do it at home, you will be killed by your wife. Why don't you do it in the public toilet? Because it's public.

If you treat public things differently than your private things, then you steal. Respect the partner of other people. Oh, Geshe-la.

I'm so in love. I found my soul mate, but she's already married. Okay, if you take her away from this other guy, how long will it take for the other guy to come back?

How long will the relationship last before she leaves you? It's Einstein. Come on, it's stupid.

It's stupid.

[Speaker 2]
If you don't feel you're part of your soul mate, then plant some better seeds, and that partner will change.

[Speaker 1]
And if he's not your soul mate, then plant the right kind of seeds so that he becomes your soul mate.

[Speaker 2]
SHUNG DE GZHAN SOGS KYI YANG DANG NAM-GYUR POWER NAM-GYUR GYUR GZHAN SOGS KYI BYAS BU RGYUD DANG LONG BYAS THAM PA LA RGYUR BYAS PA'I RGYUR GANG NAS GANG TU'I RNAM PAR BYAS PA NGAN PA'O LAS If you keep your morality while you give, then your health will just continue to get better and better and then you can enjoy the money.

[Speaker 1]
And then you can enjoy the money. And then you can have the cake and eat it. That doesn't sound very Bodhisattva when you're talking about money and health.

This question will be addressed later. DCI is not religious. you will be able to enjoy the fruits of your karma longer and longer if you keep your moral beautiful.

But if you don't keep your moral, no matter how many seeds you have planted for the rich, you will not be able to enjoy them. So people who are dedicated into their karma game, having a body to plant the seeds, you have to have a body with which you can use the money. You have to have both.

You can't just rely on prosperity. You have to concentrate on the wealth. You have to plant a healthy body so that you can enjoy the money.

This comes from morality. Even if you plant the seeds to have a lot of prosperity for many lives, You sound like a BWLer. Is that the goal of Buddhism, to make a lot of money, to be young and strong?

Is that the goal of Buddhism? Beginners just started in the Bodhisattva game. The beginners who started in the Bodhisattva game?

they have to stop, chivatunga, ching katham They should focus on giving First They should focus on giving But they should do it for other people I don't want to make money. Why? Because ACIP needs money.

Because Diamond Mountain needs money. If the Germans didn't have money, they couldn't have offered the floor. So you could sit on it and listen to Diamond Mountain.

If you didn't have the carpet, do you know what your butt would be like right now? Look, there are so many splinters in there. We called the carpet the floor cover.

So yes, should Bodhisattvas be good at giving things to make more money? Why? To take care of other people.

How much money have we spent on ACIP so far? Five million? How much has Diamond Mountain cost so far?

I think we have spent eight million so far. I will get an e-mail from Rob. So every hour you spent in this retreat was very expensive.

It cost a lot of money. All these eight million dollars we pay for a few hours of peace. To have a quiet place to sit.

This is the quietest place I know. These three days were wonderful. You were so quiet.

I think everyone meditated. Or at least you listened to your iPhone with headphones. And it is worth eight million to bring 100 people to do a three day retreat.

And you have to understand that. Because you could become a Buddha and then you could help every person on this planet. And that is worth eight million.

But if you don't plant the seeds for money, you can't have it. You have to help other people with these seeds. So right now, to be a Bodhisattva, you have to buy.

[Speaker 2]
What am I thinking? You have to stop eating 16 things. All my favorite things.

[Speaker 1]
And then I said, no, I like her. And then she said, I know you do a lot of good. Can you do all the good without a body?

And then she said, that's why these 16 bad things aren't there. If you didn't have a body, it wouldn't matter. If you don't have a body, then you can't do all the other things.

Meditate. If you don't have a body, you can't do all these good things. How do you get a good body?

Take care of other people. Don't pee on the floor. Don't give people cookies, but give them fruits.

If you love people, don't give them cookies, but give them fruits and vegetables. Don't take away other people's partners. And you can't be a Bodhisattva if you don't have a body.

That's his answer. That's Je Tsongkapa's answer. I'm not a businessman.

I'm not a fitness freak. I'm just saying, you can't make a diamond mountain without a body. You can't be a Bodhisattva without a body.

You have to plant this karma. Not only that, but a real Bodhisattva also plants the seeds for future healthy bodies. Not only for this week or this month.

You think in advance, I need 10,000 healthy bodies until I become a Buddha. And I have to collect these seeds.

[Speaker 2]
To follow the first two perfections.

[Speaker 1]
This is the reason why I can't help other people when I'm unhealthy. I can't help other people when I'm unhealthy. I can't help other people when I'm unhealthy.

If you don't have a body, perhaps you're missing something in your Bodhisattva career. He's making a joke. Perhaps you're missing something if you don't have a body.

Or if you're sick all the time. Or tired. Energyless.

How can you help people? You gotta have energy. You gotta have a healthy body.

So it's not necessarily selfish. It's not necessarily selfish. You can use karma for money and for health.

Out of empathy. Out of goodness. Because you want to be able to serve others.

[Speaker 2]
Next subject.

[Speaker 1]
I'm changing subjects. It's called the little stars. I don't have the whole book.

It would take 20 years for me to do that. I don't have the whole book. When do I have to stop?

Do you need a pee break? Does anyone need a pee break? Then just go.

I don't see it as unhealthy. Please just sneak out. We'll continue.

[Speaker 2]
Good. Who wrote that?

[Speaker 1]
Who wrote the verse? Master Chandrakirti. This is very cool.

Gyatso means what? Ocean. What's the role?

A corpse. Of course. Okay.

Now. Who was ever on the ocean? Or on a beach like San Pancho?

Thailand. There's something interesting. When someone dies in the ocean.

A fish or something like that. The fish blows up with the air. And it gets washed up on the beach.

And in the old, old days of Buddhism. In India. They believed that all.

That everyone sees. Everyone sees. That they have a spirit living there.

A dragon. We call that Naga. Water dragon.

Water dragon. They like water. So this spring up here.

This is the only spring in this part of Arizona. That's why there's a fort next to it. Because the fort was a military base.

And this is the only place where water comes out of this mountain. And when a Tibetan Lama came here. He said.

You can be happy. You have a water dragon. And then he said all these water dragon prayers.

And that's why you have water in your cabin.

[Speaker 2]
In ancient India.

[Speaker 1]
That everyone. They don't like corpses. They think they're dirty.

They don't like dead animals. Dead fish. Sea fish.

[Speaker 2]
They push them up on the beach.

[Speaker 1]
That's why they don't like dead animals. Dead fish. And everything else.

They can't stand to be next to a dead person. And that's why they push the water and the corpse to the beach. This is my house.

Get that. Ew. I live here.

Get all the corpses away from here.

[Speaker 2]
It means cannot coexist.

[Speaker 1]
They cannot exist at the same time. A water dragon. Doesn't matter if it's a dead fish or a dead dog.

They will push it away. Why did he mention that? Let's talk about it.

[Speaker 2]
I'm going to go straight to the commentary.

[Speaker 1]
There's more original text, but I'll go directly to the commentary. So the Nagas, the water dragons, the greatest creatures of the world, they're called the Nagas. Nagas, water dragons, They are obsessed with cleanliness.

They are obsessed with cleanliness. Everything has to be super clean. There are people who are like that.

They have this really nice soft carpet, and it's covered with plastic. Don't step on the carpet.

[Speaker 2]
My brother was a slob. My mom put him in the U.S. Army.

[Speaker 1]
My brother... My brother was in the army, and then I visited him once, and I couldn't make his bed right. That's why he never invited me back.

You have to be like that when you make tormas, or when you make sacrifices. Sometimes they wear masks, because you don't want to ruin the sacrifices. You have to wash your hands first.

So for all the things with the fire, sacrifice, that's called ritual cleanliness.

[Speaker 2]
LUS TSANGS RGYAS CHEN MED GNAS PA'I TSUD ROL GANG YIN BSLAB GYI'I PHYIR DU GYUR PA'I PHAN PA So because of their attitude about cleanliness, in the moment when a corpse is thrown into the sea, throw it away.

[Speaker 1]
They cannot sit next to a dead body. They cannot share the sea, the dead body, the ocean, with a dead body. One of us has to go.

Why?

[Speaker 2]
There's also a thing called in Tibet and China, good luck and bad luck.

[Speaker 1]
In Tibet and China, there's something called good omen, bad omen, a bad hand. My boss, in the diamond business, he taught me for 19 years how to set up people.

[Speaker 2]
And his first question was were they ever involved in a bankruptcy party? And I said, yeah, but they're really smart. He said, don't touch them.

[Speaker 1]
They have a bad hand. Bad luck. Like Tashi Dele, happy.

And a good, happy hand, a bad, unhappy hand. And the two can exist and exist and exist and exist and exist and exist exist and exist and exist and exist and exist exist and exist in the a big company, so that we could work together on a project. And then we found out that they do illegal, immoral things.

And it was really a difficult decision. It's a really big company. And then we said, no, sorry, bye-bye.

If you want to keep your morality, and you know that the other person is not, be polite to them. Be nice to them. Be careful not to judge them.

Don't think that you are a better person, because you are not better. If you were born in much worse circumstances, then you would possibly kill other people and we are not so pure. But don't spend your time with people who have a sloppy morality.

Be careful. Be careful who you take as a friend, especially business partners. Check them.

Are they moral? It's better to be with a moral incompetent than to do business with a moral stupid business partner like with an immoral intelligent person. He is not so morally, but he is a good investor.

At some point they will hurt you. Stay with the moral people. They will become intelligent.

And they will become rich, because they are moral. So go. The first thing you take care of is morality.

No matter how rich they are, no matter how smart they are, in the moment when they are immoral, they will get into trouble. I once had an immoral business partner who earned hundreds of millions of dollars. I invited her for breakfast and I had to pay because he didn't have the money.

And I waited for this moment. I knew for years that this moment would come. I had to pay for breakfast.

He didn't even have hundreds of millions of dollars at home.

[Speaker 2]
So be picky like a water dragon.

[Speaker 1]
Be picky like a water dragon. Be picky like a water dragon. Don't go too close to people who think they are smart.

For example an entrepreneur who teaches his employees how to deceive other people, at some point they will deceive him. At some point they will steal your money and you will think why this happened. Then he makes a comment which I'm not going to translate all the way through but it's a quote that says good luck and bad luck in the same house.

Then there is a book by R.A. Daywong Someone called him good luck and bad luck in the same house. He said come on he's talking about a guy named Mr. Bad Luck and a guy named good luck and bad luck. I'm not going to translate it.

[Speaker 2]
Don't forget you can pee if you want to.

[Speaker 1]
Who follows morality?

[Speaker 2]
Towards whom? Who? And what do they give up?

[Speaker 1]
So let's say you're going to lie. The person you lied to and the liar. The liar the person you lied to and the liar.

[Speaker 2]
Or you can say the person who decides not to lie or the person who decides not to tell or the person who decides not to hurt.

[Speaker 1]
Got it? The person your boss says the person who decides to tell the truth the person who decides to tell the truth and the person who decides to tell it too.

[Speaker 2]
Those three.

[Speaker 1]
If you think you're not going to know the truth that's not morality.

[Speaker 2]
Got it?

[Speaker 1]
If you think that the person if you don't if you don't believe that the person who lies to you doesn't come from your own seeds and that the person who doesn't lie to you doesn't come from your own seeds then you don't think about emptiness and then your morality is not worth a penny. But if you understand the emptiness then the person who decides to tell the truth and the person to whom the truth is told if you understand this emptiness then your morality is super morality. Got it?

Then you have the morality of a Buddha. There are two different kinds of morality. If you try to take the other person's boyfriend or girlfriend there's two reasons.

Got it? Number one the Lama told me not to do it. Okay.

Number two if I do it then they're going to leave me. Okay? Which one is better?

The second one that person will not be immoral no matter how hard I can push no matter how much pressure I'm under because they understand. It's like super gluten. It's harder every half hour to convince them of it.

[Speaker 2]
Every day you leave semantics harder. For twenty years, for thirty years everything is harder.

[Speaker 1]
It burns inside. The more you think about it the harder it's going to be to make them do immoral things. It's going to get harder and harder.

Yesterday I understood that if I push her boyfriend I'm going to lose her too. Even today I still understand that. Even tomorrow I'm still going to understand that.

It doesn't get weaker it gets stronger and stronger. The more you understand the more you want to be a good person. Because that's the only way to get good things.

The Dalai Lama called it enlightened self-interest. It's good. I must be nice to people.

I don't have to be nice to others. It's called Jigme Devo Intelligente Morale means it brings you beyond the suffering world. If you are moral for the wrong reasons because the Lama told you then you will stay in the suffering world.

If you understand that you can't do because it will hurt you then you really understood it. The harder the conditions are the stronger is your morality. Who said that?

Chandrakirti. Okay, let's go to the comment.

[Speaker 2]
The morality you decide to keep is all truth.

[Speaker 1]
You decide to keep the truth. The person you are honest with is the moral.

[Speaker 2]
Those are called Korsum.

[Speaker 1]
I call them the three elements in the act of giving. Or the three elements in the act of morality. The person who gives, the person who receives and the giving.

In morality the person who decides not to lie, the lie that is not spoken and the person who is not lied to because it is always denied. The person you decide not to hurt. If you keep your morality because you understand that you are helping yourself that is that becomes Boroboromito.

Boroboromito. That is the meaning of perfect morality. Because you understand why.

That is Prajnaparamita. But the person who understands the person who does not lie the person who is not lied to and the truth and who understands those three emptinesses that is the completion of wisdom. Because that perfection is empty of chakras.

That morality is empty of the true existence of those three things. The true meaning from their own side. If you think the person you are lying to comes from their own side you mistake it.

If you think the lie you didn't tell comes from their own side you mistake it. If you think the truth comes from yourself if you think the truth comes from yourself if you think the person who does not lie comes from their own side then your morality will fail. That is called Vimala Wisdom.

[Speaker 2]
That is stainless.

[Speaker 1]
Stainless. So there are those two divisions.

[Speaker 2]
The morality which causes you more suffering and the morality which takes you out of suffering.

[Speaker 1]
The morality which takes you out of suffering and the morality which takes you out of suffering. I will not take the other because it is illegal. If you don't take the other's wife because you feel it is wrong what is the karma?

What karma will happen? What is the result of what we call good karma? The result that it is used up.

So you will be in the suffering world. There are two different kinds of karma. Bad good karma and pure good karma.

Bad good karma says I will not take this guy's wife because the church told me not to.

[Speaker 2]
Will that guy enjoy a long happy marriage?

[Speaker 1]
Yes. But then he will die. There will be an end.

It is still in the suffering world. But the other I will not take this woman because if I kill her I will lose ten women. And that guy will not take her.

He will be eternally happy. And that is pure good karma. There is bad good karma without the understanding of emptiness.

Bad good karma because it is used up. But good karma done with the understanding of emptiness is always renewed. And it is never used up.

Which one is better? The second. Okay.

I like to call the next verse That song is called Harvest Moon. The next verse is called Harvest Moon. Harvest means the time of the year when people collect the crops.

And the moon and there are some astronomical reasons the moon in September is much much bigger than the horizon and is huge. That is the Harvest Moon. If you keep your morality because you understand emptiness, how do you affect the people around you?

That is the next subject. Harvest Moon. There is a special light that the full moon has in autumn.

And according to Buddhism in ancient India and ancient China when that moonlight touches you then you feel cool and calm. When you argue with your husband and it is full moon then just go out in the moment when the moonlight touches you. That means that it has this effect.

We had a great full moon the last few days. Did you feel it as peaceful? I think yes.

When was it full moon? And you can feel it when you are in such a lonely place. Then a full moonlight changes all the animals in the desert.

They become much more peaceful. It is really very strange. If you go out and stand in the moonlight then you will feel the peace.

And you are much more sensitive when you are outside a city. When you are here for a retreat one, two, three weeks then you can feel how these natural things influence you. The moonlight especially in autumn has this automatic calming effect on people.

When the moonlight touches your body then you feel calmer and purer. The light that comes from a person who understands emptiness and holds their morality there is a spiritual light and when the people come closer then they can feel it and it has the same effect. I have a friend in India whose name is Du, very very moral.

We had dinner with him. He is like a little Indian guy but his morality power is like a sun or like a moon. And when you sit next to him then wow!

When you sit next to him you feel happy. It is like a halo like an invisible holy light that is around him. Every time when I am in India I visit him.

I fly 24 hours to sit with him. He looks like a normal Indian but he is like a moon. When you sit next to him you feel happy.

The Bodhisattva who has the morality based on emptiness has fulfilled the meaning of the name of the second Bodhisattva level. It is Vimala. The name of the second Bodhisattva level is completely pure.

The light that they radiate is Vimala. When it touches you it makes you happy. When you deal with a moral person it automatically makes you happy.

Even if there are people who do small criminal acts when you are next to a person who radiates this pure light this small criminal will not do anything immoral anymore. You don't have to be beautiful you don't have to be famous you don't have to be rich but when you spend time with them then you spend a blessed time. If you have the choice to spend time with influential, bad people or poor, pure people choose the second.

And then someone asks a question. Has a person on the second Bodhisattva level experienced emptiness directly? Yes.

Because when you experience emptiness directly you are a Bodhisattva. You are on the first Bodhisattva level at the same time. Has a person on the second level experienced emptiness directly?

Yes. Much more, much more often. Can we say that you are in samsara or not?

I take another sip of coffee and you think about it. Are you still in samsara or not? When this question is asked the actual question that is meant, do you create new reasons to stay in samsara?

No, not really. A person who has experienced emptiness directly can maybe do small good deeds but actually not. So that's why we say you are not in samsara and you are not outside samsara.

Also on the first level. And then the question how can the Vimala light on this Bodhisattva level influence someone in samsara when they are not in samsara? How can this earth moon calm other people?

They are not in the same world as other people. The Bodhisattva is not in samsara but the effect of the light touches people in samsara. They are not in samsara in the sense of creating more.

But they are creating more suffering. But the light that their morality can touch people in samsara. And also those Bodhisattvas have already made very powerful prayers.

They have already made many powerful vows. Which effect they have on other people. And therefore they can touch people.

Even if they are in different levels. For example it is not unusual that such a Bodhisattva such an influential politician. And it is possible that they are politicians and kings.

Not always. But they have such powerful karma that it could be. I think for example the current president of the USA for example I think Obama and also the president of China have a very high moral.

I believe that. They are both integrity.

[Speaker 2]
Which is normal for the karma that gives you that kind of power.

[Speaker 1]
This karma this karma creates this moral and it does not hit the candidates. This leads a Buddhist to ask why? Half an hour more?

We are going to go to the third Bodhisattva level. What is the name? Just remember me and John.

[Speaker 2]
Lincent. Pushing means firewood.

[Speaker 1]
Pushing means firewood. When you spend the winter in Diamond Mountain using firewood is a very important thing. Here he is comparing all the things that you have ever experienced with firewood.

The things that you see what happens to you the land that you see the sky, the stars the mistakes in your mind they are all firewood. The third level Bodhisattva's wisdom is like a match. Like a match.

The wisdom of third level Bodhisattva's is like a lamp. The wisdom of third level and the whole world is firewood. We are on the third level.

Their knowledge about wisdom is so powerful that it deconstructs everything they have immediately. Problem. Irritating people.

They have this light that burns everything. They have this light that comes out and they burn everything. Their spirit is a powerful fire and the whole world is like firewood that just burns.

Forget the firewood. It's like an atomic bomb next to toilet paper. This burning this burning that fire burns from there.

This fire comes from their spirit. That's why we call it shining. The flame the flame that burned toilet paper shines everywhere.

At that time there is a light that comes from there. Sangha Sangha Sanghe Sanghe Sanghe Sanghe Sanghe Sanghe Sanghe So at the third level of the bodhisattva you are supposed to have a halo around you. It's a copper color around you.

It's like when the sun rises in the morning or the flag of Arizona. A bodhisattva on the third level of the bodhisattva is called shining. Why do you call them shining?

Because they are the embodiment of the name shining. They have a fire in their spirit. Because they burn every object that you see they take it apart like sparks.

Every smallest thought that things exist out of themselves they burn during the meditation during the deep meditation. During the deep meditation they burn all of these thoughts. Because they have this power they are called shining.

So it's not exactly like they are just shining in a it's not exactly like they are carrying a light around but in deep meditation they take their understanding all things apart. The light of their wisdom has the same color as the sun when it appears over the horizon like copper. The brightness of their spirit is like the sun.

So you don't have to look if they have a copper colored holy light. But during Chetok that's after you see emptiness directly. When you see it for the first time it takes 20 minutes and after that for 24 hours you have amazing experiences.

That's Chetok. In these 24 hours Chetok do you have this light? Then do you really shine this light?

He quotes Rinchen Dharma. The real, direct experience and the preparation There is a book by Nagarjuna Bodhisattvas of the third level shine. The light of peace shines from their spirit.

The world for peace in Sanskrit means Shanti but it also means burning something. They have deep meditation. They have wide sight.

They burn away their anger and their ignorance. And because of their karma they gain exceptional patience and enthusiasm. The karma that you get when you're on the third Bodhisattva level creates karma for the fourth level.

They are the lord of the gods. We still have time. Kenny made a really good example.

Vajrapa to make light. How patient can a Bodhisattva at the third level be? How patient is the ultimate patience?

The first level Bodhisattvas also have patience. But on the third Bodhisattva level they exploit their patience. Does a person on the first level have patience?

Yes. On the second level, yes. But on the third level, boom!

Millions of times bigger. That's why the third Bodhisattva level is called patience. How patient do you have to be to be on the third Bodhisattva level?

How can you record it? If you reach this state of enlightenment, then you reach a new level of the ultimate patience. The automatic effect of reaching the level of patience in the first level and the moral in the second level causes the ultimate perfection of patience in the third level.

How many perfections are left? Seven. How many are left?

Seven. We're talking ten perfections, ten Bodhisattva levels. So if you're on the third level, you still have seven to complete, but here you say hlakpa.

[Speaker 2]
That means take it to a new level.

[Speaker 1]
Or bok chenpa. We had a meditation course here and we called it bok chenpa, to bring your patience to a new level.

[Speaker 2]
So they take their patience to the new level, but not the last seven years. Enthusiasm. What is enthusiasm for free?

Enthusiasm.

[Speaker 1]
Meditation. Wisdom. Giving.

Bribe your students. Encouraging them. Encouraging them to do and do it yourself.

Harder.

[Speaker 2]
So those seven still haven't been taken to a new level. They all have a new level of patience. They have a special kind of patience.

[Speaker 1]
They have a special kind of patience. Say shen shen sen sen sen In DCI language it's called crystal legs. What does that mean?

It means your mind at any given time is like a crystal leg.

[Speaker 2]
And everybody has this leg in their mind. Everybody's mind is like water inside their skull.

[Speaker 1]
Normally it's a breast. Now, if you want to have that all in your breast, talk to me, talk to me, and my mind is like this, and if I start to relate to her, what will happen? I'll disturb her mind.

Then I will disturb her mind. So protecting the peace of mind is traveling a path of peace to other people. So if you have an excited mind, go in a cabin and be for yourself.

Don't influence other people with that. If you have an excited mind. And already it upsets the other person's mind.

Then you have the peace of mind. So Shantokki, I don't want to mess up your mind. I have a bad day.

I'll come back tomorrow.

[Speaker 2]
So they have a special wisdom.

[Speaker 1]
Shantokki has a special wisdom.

[Speaker 2]
This is a very, very, very famous Buddhist teaching.

[Speaker 1]
This is a very, very, very famous Buddhist teaching. Very, very old Buddhist teaching.

[Speaker 2]
Reasons to be pissed off.

[Speaker 1]
Reasons to be pissed off. And she has reasons to be pissed off. And she has reasons to be pissed off.

And the lecture is called Reasons to be pissed off. They hurt me or my friends yesterday. They're hurting me and my friends today.

They're gonna hurt me and my friends tomorrow. Very famous Buddhist teacher.

[Speaker 2]
Very famous Buddhist teacher. How do you feel about the sleepers? I hate them.

[Speaker 1]
How do you feel about these people? I hate them. Oh, last year they did something bad.

I hate them because they woke me up at the moment. Why do you hate them? They're gonna wake me up in the future.

These are three reasons to hate other people. They are hurting me or my family. They are hurting me or my family.

Or they're gonna hurt me and my family. These are the three reasons to get angry. They're very, very famous.

You can read them in the old books. Also in the Abhidharma. They hurt me and my family before.

They are hurting me and my family. They're gonna hurt me and my family. These kind of stupid thoughts.

[Speaker 2]
These are called ney menpa.

[Speaker 1]
Say ney menpa. It's a bad place to go. It's a bad place.

It means it's not a good place. It means it's not a good place to go.

[Speaker 2]
Now, what was my question here?

[Speaker 1]
How patient do you have to be for you to get to the third bodhisattva level? And here comes the answer.

[Speaker 2]
GAL TE LDAN DANG LA So if somebody else has those three thoughts.

[Speaker 1]
He hurt me. I don't like you. And they come to the jang sam.

To the bodhisattva. And they take the body of the bodhisattva, the body. Then it says here nyenpa.

[Speaker 2]
Kyangpa means only.

[Speaker 1]
Kyangpa means only.

[Speaker 2]
Not just the flesh, but the nose also.

[Speaker 1]
Not just the flesh, but the nose also. They cut you in the bones.

[Speaker 2]
SHIN TU CHEN PO MI SPYOD PA But they don't go like this.

[Speaker 1]
They don't cut you in one slice. They go piece by piece, bone by bone by bone by bone. They take their time.

They don't cut you right now. They cut a little bit of flesh, a little bit of bone. You said you hurt yourself.

Yes, good. Then again. SANG RE MI means piece by piece, gram by gram.

They don't do it quickly. They take their time.

[Speaker 2]
And they keep it up for hours and hours.

[Speaker 1]
The person who is got this, the bodhisattva is on the third level.

[Speaker 2]
MI SPYOD PA means they don't feel upset at all. This isn't someone who cheated you out of $50.

[Speaker 1]
This is not a friend who was stupid. This is someone who is cutting out your flesh for hours and hours. What gives them the power to be like that?

they are making noise of it, they are reaching in, they are shouting, they are, oh, not are they just calm, inside they are crying, for whom? Inside, they are crying for the other person. Oh, I can see what happened.

I'm so sorry. That's all they can do at the moment. You're a bodhisattva.

Someone's attacking you. Do you get angry? No.

[Speaker 2]
You're just thinking, oh my God.

[Speaker 1]
The karma, the karma, which karma? The more a person suffers, the more they feel their own pain. Even if they only look at the pain of the others, some of the things you're going to experience in afterlife.

This person will go to their hell realms, because they did such stupid things to themselves.

[Speaker 2]
At the same time, other things of the same kind are going to happen to them.

[Speaker 1]
Or something like this is going to happen. After a period of silence, have to see him as a much stronger man. They don't even think about this.

They don't even think about what's going to happen to them. Because of karma. And why?

Because of what? The second level. Why?

Because of karma. The second level. ,'JU BYED DE LA DMIGS NAS, ,CHAD LHAG PAR GSOL DANG, Their patience, their ability not to get upset, their patience depends on what's going to happen to the other person.

Got it? ,DI NYID SROG PA BARG PA'I LHAG TSUL YOD PAS, ,LHAG SROG SANG NYID PAR TSUL, ,DU BYED PA LA RGYUR PA BYED PA YOD KYANG, It's true that a person at the first or second level, if someone hurts them, they also stay calm. But they don't have this much patience.

[Speaker 2]
,LHAG PAR GANG NYID SANGS RGYAS GSUNGS KYI, ,'BYUNG BA ZHIG PA BYAMS, It's only at the third bodhisattva level that you get the patience to a higher level. We got one more question.

[Speaker 1]
We got one more question. We have nine more minutes.

[Speaker 2]
There are two reasons why the bodhisattva at the third level can keep their patience.

[Speaker 1]
That was the first one. And that's the first one. You're focused on what's going to happen to the other person.

By the way, after we covered the two reasons that a bodhisattva at the third level can keep their patience so low, after we covered this topic, we're going to talk about why normal people should also keep their patience, even if you're not a bodhisattva. We have several more pages on why people like you and me can be patient at the gas station, in the Dharma group kitchen, and I think it's more normal people's stuff. So tomorrow we're going to talk about things that are normal people's stuff.

And this is the second reason why a bodhisattva at the third level can sit there and watch how someone slowly cuts open their flesh and their bones, piece by piece. So when they focus on the future suffering of the person they hurt, so the bodhisattva's patience, MA ZAD, not only that, not because of their MA ZAD, because there's another reason why they're so patient. A bodhisattva who understands emptiness, GONG ZHING

[Speaker 2]
BYANG CHUB SEMS PA'I LUS LA GANG GI SPYOD PA The person cutting them,

[Speaker 1]
the flesh that they are cutting,

[Speaker 2]
GANG GI SEMS SU GCIG PAR SPYOD PAS and the whole incident of the cutting,

[Speaker 1]
the cutter, the flesh, the cutting, the incident, how they cut, when they cut, the way they cut, all those details, those parts, those three parts of the incident, SU GCIG PAR SPYOD PAS that third level bodhisattva sees it as being a Zodiac, Zodiac, on the third level, like an illusion, like a reflection in a mirror, that's a Buddhist word for an illusion, like a reflection in a mirror. YI, YI in the mirror, YI looks in the mirror, YI looks in the mirror, in the cabine, and she sees YI in the mirror, but that's not YI itself, the YI in the glass is the illusion, when you poke your nose, nothing happens, it's just the reflection of the real thing. They see the cutter as being a reflection, as a reflection of their own past.

Everything you see is a reflection of the things you've done in the last few months. Every asshole you hit is a reflection of your own past. The person, the person you're watching while you're doing your meditation, the person you're watching while you're doing your meditation, so the third level bodhisattva is very sensitive to that.

The person they're seeing, this person cutting, is what? The person they are looking at, is their own past. The moment the person starts cutting, they're thinking about the person they hurt last.

Oh, I shouldn't have hurt that person last week. Oh, I shouldn't have hurt that person. I shouldn't have done that.

Their perception, their reflection is so strong that they don't even have time to hate that person. So they don't have time to get upset. Number one, they can see this person in the hell hole for a year from now, and the first thing they see is this person in the hell hole for a year from now.

Or, they are so focused on that, the person they hurt last year isn't exactly a reflection of their own past. They are so focused on that, the person they hurt last year is not like they have patience. It's not like they have patience, but it's only because they don't feel it.

They're thinking only about what they did last week, or they're thinking about the person they're going to cut in the hell hole. Have fun. Good luck.

So they're not even thinking about me or my me or mine as well and that gives you the power to be patient and what does it mean here, also, first of all you have already seen the person in hell and then you think that it is exactly the same as what you did last week, question Daniel? I don't think so, he seems to be saying either one or the other, they are distracted so they don't even feel the cutting. They don't even feel the cutting, they focus so much on where this person is going to end up or they focus so much on their own bad behavior last week that they don't feel the pain anymore.

I don't think they have more patience than we do, I think they just don't feel the cutting, we have two minutes left. Didn't Je Tsongkapa say before that this is not morality? Because he said that morality is only connected to emptiness.

You are right, they focus on what caused it, but he uses the word reflection. But that means that it is not real for them, they don't have a choice, it is not a decision of the cutter and they see that and they see that, that is why it is an illusion. It is not the choice of the other person that decides to cut you, but it is due to the action of the Bodhisattva in the last week.

Okay, one more question.

[Speaker 2]
We still call it Sherab, we call it a kind of intelligence.

[Speaker 1]
It is still a kind of intelligence, but it is not pure. To want to do a good deed is still a kind of intelligence. But if you know that you have to do it, it is a higher intelligence.

This is one of the ten spiritual functions that makes every thought. All these decisions are based on some kind of logic, even if it is wrong logic. Every living being has some kind of intelligence.

If the decision-making is based on wisdom and intelligence, then we call it wisdom. So the progression is from knowledge to wisdom.

[Speaker 2]
So there can be decision-making.

[Speaker 1]
Ants can decide to turn left or right, what they eat. But this decision is not based on the knowledge that everything comes from what they did last week. So if I create karma with the knowledge of emptiness, then it is eternal.

I would say, if it is impeded by the desire to save the world, it has to be Sem Kyi Kyi Sempa. It has to be impeded by the desire to save the world. And then it becomes Dzognyi.