itt 2016 shining the th primera parte

[Speaker 2]
We're going to read some Kappa.

[Speaker 1]
This book is called Gomba Rapsa. Gomba means what the Buddha really had in mind. Rapsa means what I'm going to clarify for you.

So, it's Jetson Kappa's most famous book. It's very difficult. I asked my best teacher in the monastery, Ichitupindul Rinchen, to teach it to me.

He taught it to me privately for eight years or something like that. And we finished. And I promised him I would translate it.

So, I'm translating it. It's been about four years now. Why so slow?

I have to fundraise it and silly things like that. I have to raise funds and things like that. So, if you can help me with that, I can spend more time.

I don't think other people can translate it. I just need more time. I need more time.

If you're interested in seeing the whole translation, we're putting it on the internet. Every time I finish a new page, we can put it on the internet for free. The Illumination.

[Speaker 2]
And it's free. And you can read the whole thing. And every time I finish a new page, we put it on the internet.

You can follow it. It's a very difficult work. And I think it's the best book on the internet.

[Speaker 1]
The Illumination of the... ...of the Translator's Thought. Because they're working so hard on their meditation, their meditations and their retreat, we're going to have two classes in this book.

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

...Spanish. So, he's explaining a great book by Master Chandrakirti called... ...Entering the Middle Way. Judson Capa.

In 1400's. He's explaining a book by Master Chandrakirti that he wrote around 615 called Entering the Middle Way. What middle way is he entering?

He's in the middle of the Middle Way.

[Speaker 2]
I think it's where he exists. Yeah.

[Speaker 1]
Yeah, he's... That middle way means the Garden of... But Garden of the Middle Way is just called Wisdom.

Wisdom. Okay?

[Speaker 2]
So, Ula President, you don't have to say that, he named his book Wisdom because he believed and he was a genius.

[Speaker 1]
And his book is short and sweet and a miracle. 27 miraculous chapters. And 450 years later, Master Chandrakirti explained his book with two books.

One is called Umalajipa and Prasannapada. Prasannapada.

[Speaker 2]
Clear words.

[Speaker 1]
So, Chandrakirti wrote two comments about Nagarjuna. One explains the words in the vocabulary and the other explains the meaning. The Clear Words explains the meaning and the second explains the vocabulary.

The one called Entering the Middle Way is the basis or the basis of all the Vakula teachings in Tibet. All the Vakula teachings in Tibet come from the best explanation of Tsongkapa. Generally, that book has six main parts and those follow the six perfections.

Okay? So, the first one ten chapters in Tantra. Yeah.

Actually, there are ten parts because there are extra perfections. You know that? There are six perfections.

Let's go You can say six perfections or you can say ten perfections. Okay? The first one giving Not hurting other people, not hurting other people.

The second one, not being angry when you're shooting. The fourth one, enthusiasm. It's so cool to do good things.

The fifth one, meditation or concentration. The sixth one, understanding emptiness. Understanding perfection or wisdom.

The six perfections. Four extra perfections. It's called DUM U YIN MO PA ZHIG.

Four ways to attract students. Four ways to attract students. The first one, Give them stuff.

Give them stuff. Give them bites with pens and bags. Give them bites with pens and bags.

To those who come with gifts or bites. That's the first one. Give them bites so they come to class.

Pay for everything. Okay, second one.

[Speaker 2]
NYEN PO MO NYEN PO opposite. Praise them.

[Speaker 1]
Oh, you gave $300. Thank you. You're so wonderful.

I've never had a student like you. You know, I praise them.

[Speaker 2]
It doesn't mean you have to lie.

[Speaker 1]
Just praise them for the good things they're doing. Wow, you encouraged them. Wow, you did that so well.

It's okay, they did not have bad things, they did one good thing. You know, you encouraged them. Okay, number two.

Number three is difficult.

[Speaker 2]
Uh, no.

[Speaker 1]
Number three means try to do what you're teaching them to do. Ask them to do what you're teaching them to do. If you're teaching them meditation, explain how to do meditation and try to encourage them to do what you're teaching them to do in their daily life.

Try to get them to practice in their daily life. Number four is the most difficult. Of all the perfections.

Yeah, you must be a good example for them. If you're teaching meditation...

[Speaker 2]
I went to a meditation class once. There was one lady teaching meditation.

[Speaker 1]
And, uh, she was drinking something. It was like this. You know, and then she started teaching meditation.

Then one lady was like, I don't know what kind of meditation you're doing. I don't want to learn it. So, if you're teaching meditation, you're a good meditator.

If we're teaching morality, we should have good morality.

[Speaker 2]
And that's the most difficult. You should say, practice what you're preaching.

[Speaker 1]
Practice what you're teaching. You should teach what you're preaching. So, I think that's the most difficult of them all.

So, those are the ten perfections. After you become a bodhisattva, you can go up to ten levels. And of course, at the first bodhisattva level, you're good at giving.

With giving, you're understanding. With understanding. When you see emptiness directly, when you're going to the bodhisattva level, you're at level one.

That's the same thing. When you see emptiness directly, you're at the bodhisattva level. You're at level one.

So, there's very few people on the bodhisattva level. And there's very few people at level one who have seen emptiness directly. When they are, when they do giving, they use emptiness.

Then when they do morality or ethics, they use emptiness. When they do patience, they also use emptiness. And that's how you get very good at giving.

You get very good at giving with understanding of emptiness. You reach bodhisattva level one. What's the name of that level?

What's the name of that level? You can say, what do I call it? Bliss or something.

Happiness. It's called happiness. Super happiness.

It's called happiness. That's the name of the first chapter of Tsongkapa's book. The second bodhisattva level What's the second bodhisattva level called?

Like light? Vimala. Vimala.

The second chapter is called Vimala. Absolutely pure. Immaculate.

Immaculate. I like that word. What's the third bodhisattva level called?

What's the third bodhisattva level called? The third bodhisattva level is Illumina. Shine.

Like my head. It shines. It shines.

The third bodhisattva level has very beautiful names. I'm going to show you some small parts at the end of the second chapter because we've already gone over that in the teachings. The second is called Morality.

It's called Immaculate. And tomorrow we'll do something in the third chapter which is Illumina. How to use emptiness to not get angry.

And in the second one it's how to use emptiness to not hurt other people. Got it? So, is this a book about how to not hurt other people?

No. It's different. It's a book about patience.

[Speaker 2]
We say no.

[Speaker 1]
And that's very important. You have to understand something.

[Speaker 2]
Chang'e means what?

[Speaker 1]
What's Chang'e? You know what Chang'e means?

[Speaker 2]
Yeah. The outer interpretation.

[Speaker 1]
What the Buddha wanted to say and what the Buddha didn't want to say. The Buddha said, kill your mother and your father. Did he mean it?

No. When it's time to do a ten-day retreat, tell your mom and your dad that they're not going to hear from you for ten days. He said, kill your mother and your father.

It doesn't mean that. Try to understand. Try, try, try, try, try, try, try, try.

Anytime the Lord Buddha gave a teaching and he didn't teach vacuity, he wasn't talking about what he wanted to talk about. Okay? No Buddha's teaching that he didn't mention the vacuity or the implication of vacuity in that subject.

It's what the Buddha wanted to talk about. All the other schools have been simplifying it for the people that couldn't understand it, that didn't have the capacity to understand it. Those other teachings that don't teach about vacuity, they say vacuity directly.

In Buddhism, they call it what he didn't want to talk about, what he didn't want to talk about, but he had to talk about it because the people couldn't get it. He's like, I got to teach these guys vacuity, let's teach them about being nice, okay? Did he teach being nice?

Yes. With emptiness. What is that?

It's a love, a love with vacuity. No teaching that doesn't mention teachings of vacuity directly. That's what the Buddha wanted to teach.

Are there teachings like that? Yes, many are good. Are they ultimately good?

No. And you have to get that. He spent his whole life trying to get people to understand that.

Everything you do has to be done with an understanding of vacuity. And if you don't, it's not what he wanted to teach. It's not what he wanted to teach.

That's the whole meaning of Chandrakirti. What the Buddha wanted to talk about, that's what he had to talk about because the audience wasn't ready. Chandrakirti, Nagarjuna's book on teaching the Buddha, Chandrakirti's book on shin ching ching kang ching, they all talk about vacuity.

Got it? You'll notice it as we go through this. This book, Chandrakirti, is where all the teachings of vacuity came from.

All of them. All right. All of the insects that are coming from Tibet, all of them are coming from Chandrakirti.

All of the vacuity comes from that. In the reading, we're going to have English tomorrow after the class. Why not today?

I don't want you to sit like this while I'm talking. It's a black mirror. After the class, you get the translation.

So I took out 30 pages that are super sexy and I'm talking about this mind that says, when you get to Singapore, you're going to get on the plane and when you get to Singapore, you're half a Buddha. Half the way. So, in the square brackets, what they are is poetry.

It's poetry from Master Chandrakirti. It's the original text. When you see the English, where it's because the English speakers are not very good.

It's because they don't have the words of Chandrakirti. He mixes in every word of Chandrakirti in his own sentences. So if you don't know what Chandrakirti is, it's what I put in italics.

It's very beautiful. Every word of Chandrakirti is hidden in the Kampa's book. But they're hidden in the video.

It's a hidden video. So I'm showing you where it's hidden. Here's the phrase first.

I'm going to stand out from the rest of them. Thank you, guys. You've been a great day.

I wish you to do good.

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

[Speaker 1]
Because duck means belly belly is what other people are saying. In another sense, what the Buddha was talking about this planet, the first thing he talked about was giving. The first teaching he gave was giving with generosity.

Why? Why does DCI teach business? Because everybody in the world wants things.

Everybody needs money. Everybody needs money. That's how you'll be poor.

You'll be poor constantly. That's how you'll be poor constantly. You need to feed yourself.

You need money. It's also an easy way to measure if a new view of the world is good or not. I'm going to teach you how to plant seeds of karma.

You have to start with money because it's easier to measure if you're succeeding or not. I will teach you the chemistry of karma. I will teach you the chemistry of happiness.

Now you're 25% happier. It's very difficult to measure this. It's very difficult.

I will teach you a new idea of how reality works and you try it. You see if you can make a million dollars and if you make a million dollars maybe maybe there's a connection in what you're learning. Okay?

So because it's easy to measure and all the people who want it want it the Lord said give as the first and always start with business. Okay? It doesn't mean business is important.

that money is important. It's just to confirm the system that helps real people. If you teach it.

When I taught emptiness in New York 50 people came. When I taught relationships 200 people came. When I taught money in Singapore 1,800 people came.

Okay? So Buddha calls it to teach people business. And it's very famous.

It's called Dhammo Jinpa which means start giving. The first word of the Buddha was to give. Start giving.

Why? To prove karma works. When you teach that karma is very prosperous in many ways.

So it works. And that's when it works for nirvana and Buddhahood. Okay?

So Jinpa taught Zen Med but then what did he teach next? Morality. He taught morality.

For example good deeds. Good life. Good life.

Respect other people's things. Respect other people's property. Respect other people's partners.

Number four. Speak. Tell the truth.

Number five. Bring people together with your words. Number six.

Say good things. Talk sweet things to people. Number seven.

Say things which are meaningful. Number eight. Be happy when other people get by.

Number nine. Be happy when other people have good things. And number ten.

Be sad when other people have problems. And number ten. Where does the last one come from?

What's the most important? Number ten. So then Chandrakirti asked why did Buddha teach ethical morality in second place?

And we're going to answer in our next management. See management. Ready?

If you want a boyfriend then which should you try according to the Buddha? Whatever you like after you take care of that. Now question.

If you go to the nursing home where you visit the daughters I have a baby and she has a door and when I touch her I have to think a certain thought in my mind. If my thought in my mind is I'm going to use this little girl to have a girlfriend I'm going to use to have a girlfriend to close the door. Will I have a girlfriend or not?

Yes. Yes. I can't stop her.

But he asked me if a businessman is going to use these principles to do business and it doesn't matter what else. Will it work? Yes.

I open the door and I turn to the old woman If they ask for a boyfriend, what type of boyfriend is he going to be? Egoist. What is he going to use you for?

For sex? For money? By the way, ladies.

Watch out, I'm going to let you watch. If they ask you for your credit card, say, you give me your own credit card. Perfect.

If they ask you for a plane ticket to China, no, no, buy me a ticket to the United States first. If you want to have sex, well, let's go through that first. I have to consider that too.

The houses are different here in the United States. They have very good chiles. It's very pure, very good.

They don't understand it here, so be careful. In China, the attitude is very nice. We are getting together because we want to help our family, and we want to help our parents, and we want to help our society.

But be careful about the kids.

[Speaker 2]
Okay. They don't have this idea.

[Speaker 1]
They don't have this idea. I'm one of them. So why would Buddha, why do you think Buddha, think about the old lady?

Think about the old lady. Yeah, you're going to get money, but it's not going to make you look good. For example, you want to be healthy.

You don't have money. If you're sick all the time, you don't have a lot of money. Somebody told me a good joke before you serve your stomach after 40, pay the doctors.

Before you serve your stomach, pay the doctors. It means that to have a healthy body, even for many lives, you have to treat people well. Otherwise, you don't have money, but you will be sick all the time.

Or be happy. It's like a boyfriend. He will use you.

So you have to manage your seeds. Manage your seeds. Many types of seeds.

If you have a good body, use the money that you get to have a healthy body. If you have a healthy body, which means that you have to be kind to other people because you don't want to be a rich person surrounded by very bad people, very dirty, very unethical people, people who only want to use you for their money. Can I say your name?

I met the daughter of George Soros in my class. I said, people are bothering you all the time for money. He made a billion dollars in one day.

He made the bank of England bankrupt. He made the bank bankrupt. And I said, people are bothering you all the time for money.

Yes, but no good people ask me for money. I said, people are waiting for a good person to come and ask them for money. But we never meet good people.

All we meet are good people who just want money for themselves. And we don't want money. We are always looking for a good person to give money to.

It means you have to manage all your seeds. You have to be healthy to be able to enjoy money. And you should also have a good partner to enjoy money.

If I have a good partner, money, and healthy. And inside my mind I'm not so good either. Then I also have a seed for that.

It's a seed for money, for a good body, for a happy mind, for a good relationship, for world peace. It's not fun to be rich and healthy without a nice partner who's not just calling up people. It's not fun to enjoy life in America where people are cutting each other's heads off or people are cutting each other's heads off.

It's killing each other. So you have to be good. You have to have a lot of seeds.

A lot of seed accounts. Manage your seeds. Some seeds for prosperity.

Others for good health. Others for nice relationships. Others for inner peace.

And others for world peace. Because without any one of those, you can't be happy. It's no good if you're happy and the rest of the world is being destroyed.

But each one has a different seed. So you have to be good at planting five seeds at once. That's what this is about.

Because the Buddha talked about ethics after giving. If you plant your good seeds in the garden called morality, there will be no interruptions in the flow of the crops. Meaning your body won't fail.

And not just one life, but many lives. You'll be super healthy and you'll have enough money to help other people. Here we go.

Here's some words. When you hurt other people, when you give them bad food, when you don't respect other people, when you don't respect other people, that will take you to the lower realms after you plant them. The lower realms are the same.

The Buddha said with all bad deeds, if you want your good karmic seeds to never stop, from now until the next time you plant five good seeds if you want your good seeds to keep growing, you keep planting good seeds. After they talked about good seeds, they talked about morality. That's the dhamma.

Yeah, but here it means that and only that. They talked about morality. If you want prosperity to continue, you have to be moral, you have to be ethical.

You have to plant seeds to be ethical and moral. If you want your seeds to keep growing, you have to be good people with other people, not just good people. Morality is a shingle.

Morality is a shingle. A field. It's like a garden.

Morality is a garden. When you have your karma there, you plant your money there, you plant your relationships there, that's where you plant everything. You have to learn to be good people with other people.

Morality is a big word. You have to be good people. Don't hurt others.

When you're driving, don't use your phone to kill somebody. When you go to the public toilet, it's for the men. It's the best bullshit.

If you go to the public toilet, I'm sure those men don't do that at home, but they don't do it in public. If you go to a public toilet, you don't do it in public. If you treat public things differently than your things, you're killing, you're stealing.

Third one, respect other people's relationships. Don't kiss her. Don't kiss her.

I found my love. She's very lonely, but that's okay. you can take her, but she's a good guy.

She's a good guy. You know, before she leaves, she leaves with another man. She leaves with another man.

We don't need to go to Einstein to know this. Please, don't be stupid. If you don't kill your partner, your soulmate, then plant some better seeds.

Plant your seeds. If you have a partner, it's going to change.

[Speaker 2]
They'll become un-soulmate in about six weeks. Okay.

[Speaker 1]
If you keep your relationship while you're giving, then your partner will just continue to get better and better and better and then you can enjoy the money. You can have your cake and eat it tomorrow. By the way, if some of you think that this doesn't sound very good, it's okay.

That question is good. But a DCI is not religious. Go and record the number to me.

You will be able to enjoy the fruits of your karma for longer if you keep your morality. But if you don't keep your morality, it doesn't matter how many seeds you planted for prosperity, you won't be able to enjoy it. You're going to get interrupted.

So, people who are going to get into the karma game, the planting game, you don't just plant prosperity. You have to plant a body with which you can use the money. You've got to plant good.

You can't just be thinking prosperity. Because you've got to plant a healthy body to use it. And that comes from morality.

Even if you plant the seeds for a lot of prosperity, if you don't plant morality, you won't have a body to use that. And the morality is the way to plant a healthy body. So, here's the question.

Somebody said, OK, Tsongkapa, you're starting to sound like an economist. Is that the goal of Buddhism? Is it a lot of money?

As long as you can hold this healthy body for as long as you can hold it, that's the goal of Buddhism. Why are you talking about this? Tsongkapa might sound like, you know, beginner bodhisattvas, you know, you can't fight.

You can't fight. Beginners, just started, you know, bodhisattva business, bodhisattva business. And you guys know, you guys in the bodhisattva business, not just the bodhisattvas, they should focus on giving.

First. But, they don't just do it for Tsongkapa, but they should do it for other people. I want to make money.

Why? Diamond Mountain needs money. If the Germans didn't have money, they couldn't have given money to the Papuans to sit down to listen to the Dharma.

If we didn't have this, do you know what would be their seat? If we didn't have these funds under the mountain to sit down. Okay?

Tsongkapa, so yes, the bodhisattvas should give things to make more money. Tsongkapa says yes. Why?

Tsongkapa means for the purpose of helping other people to take care of other people. How much does ACIP cost? 5 million dollars.

How much does Diamond Mountain cost? About 8 million.

[Speaker 2]
I'm going to get an email from Rob.

[Speaker 1]
Rob is 8.64. Rob, what you are doing is very expensive. It takes a lot of time, a lot of money. All the 8 million that are here are paying for the game.

In a few hours we will make 8 million dollars so you can have a quiet place, a quiet place to play this game. There was no noise in those days. Everyone was meditating, but maybe the people with the iPhones and it's worth it.

It's worth 8 million dollars to put 100 people in a 3-day retreat. You have to understand that because you might become a Buddha and help everybody. The 8 million dollars is not bad.

But if you don't plant the seeds for a living, you can't have this place. It takes money to do this. So right now, a bag, you have to have a body.

A body. A body. What was I thinking?

Michael, you have to stop eating all my favorite things. All my favorite things. No, but I like them.

They say, look, there are a lot of good things. I know you travel around the world and you see a lot of good things. Can you do this without a body?

No. Then don't eat those things. Because if you don't have a body, the rest doesn't matter.

If you don't take care of your body, the rest doesn't matter. You're not a great meditator. You're not a Tibetan.

You don't care about your life. You're not a Buddhist. If you don't have a body, you can't do it.

How do you have a healthy body? With ethics. Ethics doesn't help you to take care of other people.

You don't make people on the floor. You don't give people fruits and vegetables. Respect other people's partners.

And you'll always have a healthy body. You can build a body if you don't have a body. That's Jetsunkan's answer.

I'm not a business man. Physical fitness freak. I'm just saying without money you can't do Diamond Mountain without a body.

You have to collect those karmas. Not only that, but Ohio is planting the seeds for healthy bodies also. The people who are choosing to be healthy I tell people, I gotta collect those seeds one after another until I reach maturity.

I have to collect those seeds. The reason I'm trying to follow the two perfections is different. I can't help other people if I'm not healthy.

And I can't help other people if I don't have money or time to do good things but not much. If you don't have a body, maybe something is hurting you in your career as a police officer. Maybe it's a joke, maybe you're missing something.

If you don't have a body, but you're sick, completely sick all the time, without energy, how can you help people? You've got to have energy. You've got to have a healthy body.

So if it's not necessarily for you, you can use it for your meat, for money. You can help people with this out of compassion for other people, because you want to be a better human being. Alright, next subject.

I'm changing the subject. That's what the stars mean, the stars. I didn't give you the book because it would take me 20 years to teach it.

I just took little pieces. What do I have to stop? You need a break?

You need the people to just go. I give permission. Lama gives permission.

That's how you can break the ego. That's the point. Who wrote that?

That's what Chandra Kirti wrote. This is very cool. Gyatso means ocean.

It's raw. Corpse. Those of you who ever spent a lot of time on the ocean, you're going to be in the ocean a lot.

Like Sam Pancho. What's interesting? There's something interesting.

If any animal dies nearby, or if it's a dog, the body is going to fill up with air, and it's going to go down to the coast. It's always going to be on the beach. In the old days of Buddhism in India, they believed that all lakes, all oceans, had a spirit living there, a dragon.

We call that Naga. It's a dragon of water. They like water.

This spring up here, this is the only spring in this part of Arizona. There's no other spring in Arizona. Because they love the water.

This place is the only place in Arizona where there's water. A dragon lover came here and said, you have a water dragon. He's under here.

That's why he has a lot of water here. He does a lot of water driving prayers. That's why you're going to get caught in the water.

So, in ancient India, they believed that all bodies of water had a living dragon. And they don't like corpses. They think they're super dirty.

They don't like dead fish. So, they push them out on the beach. That's what they believed in ancient India.

These dragons can't stand in that dead body. So, they always push them up on the beach. This is my house.

They push it up on the beach. It means they cannot coexist. Water dragons and the same kind of corpse, whether it's a human or a dog or a fish, they're going to push it up.

We don't want that in the ocean. We can't stay together. Why did he mention that?

Let's talk about it. I'm going to go straight to the commentary. The great oceans of the world, the great oceans of the world, Nagas, water dragons, are obsessed with cleanliness.

OCD. Like, everything has to be super clean. You can't serve people like that, you know?

You have to shut up in their house. They have this carpet, it's covered with plastic. My brother was a sloth.

[Speaker 2]
My mom put him in the U.S. Army.

[Speaker 1]
My uncle didn't make him a sloth. He never invited me back. He said, I'll make you a sloth.

So, he's obsessed with cleanliness. So, when you use it, when you make tornas, or when you make offerings, sometimes they'll wear a mask. So, don't make them dirty.

You have to wash your hands first. When you make the fire offerings, you have to be careful. They don't like ritual cleanliness.

It's not healthy. Sometimes, gentlemen, make a tune, So, because of their attitude about cleanliness, about throwing up water, they don't have many ways to push it out. They don't have many ways to push it out.

They cannot sit next to a dead body. They cannot share the same place, called the ocean, with a dead body. One of us has to go.

It's up to you. What's the point? There's also a thing called, in Tibetan, which is called good luck and bad luck.

In Tibetan, it's nanakma. Nanakma is like a bad hand or something. My boss, in the 19 years, he taught me how to comfort people.

The first thing I did, when I was in a group, I would say, don't touch me. That's a bad hand. Like a bad eye, a bad hand.

They can't work for us. Bad luck. So, tachibana, like tachibane, it means good luck.

Nanakma means bad luck. They can't stay together. Lucky business person, people with bad luck, they shouldn't be with people, a person who has bankruptcy, they should never be here, in the same office, or in the same place, or don't do business with them.

They have something else, like a curse. We don't start a business with them. That's a bad business.

There is nothing else a doctor can achieve in Tamichembo, Sanyinbo, and Bodhisattvas on the second Bodhisattva level, they cannot stay with a person who is doing bad things. Okay? Understand?

The game. It means, be careful who your friends are. Be careful who you hang out with.

I decided to hang out with a very big company to do some work together. And we see that they are doing immoral things. And it was a hard decision.

It's a really big company. And they said, no, we can't. I'm sorry.

[Speaker 2]
Okay?

[Speaker 1]
So, it means, if you want to keep your morality ethical, you know that this person is not ethical, you don't need to lie to them, or be nice to them, or not to judge them, or not to think that they are a better person, because you are not. If you set a small different circumstance, you do much worse things. You do much worse things, if you don't have someone with your hands.

If things are bad enough, bad enough. But if you don't hang out with people who already have morality, that is going to slip to you, because it's going to hit you. Be careful who you hang out with, who your friends are.

Especially if you are going to do business with them. They have morality, they have ethics. It's better to hang out with a person, with a business partner, who is moral and stupid, than with an immoral person, who is rich and good people.

Don't hang out with that person, because he has a lot of money. He is not exactly moral, but he has a lot of money. So, he is a good investor.

Stay with the moral people, and you are going to be more intelligent later. And don't be afraid, because they are immoral, they have ethics. The first thing, hang out with people who have ethics, and then it's going to help you.

No matter how rich they are, or how good they are, if they are immoral, they are going to have problems. Have a business partner who is immoral. He made hundreds of millions of dollars.

Recently, I took him out for breakfast, and I had to pay. He didn't have money for breakfast. And I was waiting for this moment.

I knew that this moment was going to happen. I knew that this moment was going to happen. He doesn't have a place to stay.

He lost his apartment. Hundreds of millions of dollars. So, be picky like a water dragon.

Be picky like a water dragon. Don't get too close to people who are sneaky, because they will be sneaky to you. The stupidest thing a person can do is to cheat other people.

And they will cheat you later. Because they will cheat you later. People are very stupid.

They train people to cheat their customers. And then all their money goes to me. Why did this happen?

He makes a comment, which I'm not going to translate. It's all in my book. The good luck can stay with the good luck.

And the bad luck stays with the bad luck. And he says, I don't know what he's talking about. I read it.

The good luck and the bad luck. But that's not the case. He said, I'm going to talk about a company which is called bad luck and the book is called good luck.

Good luck. He says I'm going to translate it. Next.

How long do I have?

[Speaker 2]
I don't know. I'm going to put it wherever I want. Who follows morality?

Towards whom? And what do they give up?

[Speaker 1]
Let's say the liar. The liar. The person you lie to.

The person you lie to. The liar. The person you lie to.

[Speaker 2]
Simply put, or the person who decides not to lie.

[Speaker 1]
The person who decides not to tell. The person who decides not to hurt. And the person who decides not to hurt.

Your boss says, did you send that shipment to me? And you did not. Right?

And you're like, did you? And you say yes. And he says, yeah.

And then you're going to get fired. But because you're a Buddhist, and you tell the truth, the person who decides to tell the truth, If you decide to tell the truth, if you decide to tell the truth to those three, if you think they're not coming from you, that morality is moral. There's nothing morality.

There's nothing morality if you don't think they're coming from you. If you think that the person who's not going to lie doesn't come from your own seeds, that means the lie they're not going to tell doesn't come from your own seeds. And if you think that the person you're not going to lie to doesn't come from your own seeds, you're not thinking about morality.

That's not morality. Got it? Okay.

But, if you don't understand morality, if you don't understand the truth, and the person who decides to tell the truth and the person who decides to tell the truth, if you don't understand this, don't remember it, then your morality is super-morality, super-ethical. It's a morality that's going to make you a Jew. There are two kinds of morality.

There are two kinds of ethics and morality. When you say you're not going to take away the other person's boyfriend, there are two reasons. There are two reasons.

Number one, he's not going to have to do that. Number two, if I do it, they're going to leave me. Okay?

Which one is better? The second one, because that person will not, I don't know, I don't know how they get it pushed. You cannot push them enough.

You can't push them enough. You can't push them enough. It's like a crazy person that gets harder every day.

Like cement. When you make cement, the cement gets harder. It burns inside.

That's the morality. That's the morality of a person who decides to evacuate. It gets harder and harder.

Why? You know, yesterday I understood yesterday I understood that if I take away that person's boyfriend, I'm going to lose them. I also understand that.

And tomorrow I'm also going to understand that. It doesn't get weaker and weaker, it gets stronger and stronger. The more you understand, the more you want to be.

That's the only way. That's the only way to have things. The lama calls it self-interest.

It's good. You must be nice to people. I don't have to be nice to myself.

Why? I don't have another option. I have to be nice to other people.

Why? Because if I don't, I'm going to experience those imbeciles a hundred times. So it's intelligent morality.

All right? Intelligent morality is to take you away. It takes you beyond the suffering world.

The morality that is not intelligent is jitenkyin. What does it mean? It's stuck in the suffering world.

It's stuck in the suffering world. If you're moral, for the sake of morality, if you're ethical, for the sake of morality, if you're moral, for the sake of morality, it will fail. If you push hard enough, it will fail.

If you understand that you shouldn't do something because it's going to hurt you more, you're never going to do it. Nobody can push you hard enough to progress. The harder things get, the stronger your morality becomes.

Got it? The harder things get, the stronger your morality becomes. Who said that?

Chandrakirti. Got it? Let's see the commentary.

,GANG ZAG GANG GI BO NA, ,GANG ZAG GANG GI ZHIG BO NA, The morality that you decide to keep, to tell the truth, the person you decide to keep your morality towards, I won't lie to this person. The person being moral, So, to come over to the coursing, those are called coursing elements. Coursing.

Coursing. Coursing. I call them the three elements in an act of giving.

The three elements in an act of morality. Coursing. Coursing.

Coursing. The person giving, receiving, in morality, the person who decides not to lie, the person who decides not to lie, and the person who decides not to lie, always negative. The person who decides not to hurt, those are the three spheres.

So, if you keep your morality and your ethics, because you understand that you're helping yourself, so that's the ultimate. And that becomes bolobolomido. Bolobolomido.

That's the meaning of bolobolomido. Perfect morality. Because you understand why.

That's the Chinese for Prajnaparamita.

[Speaker 2]
den deway tsultrim jiktenpay paruch chenpo sheshe la

[Speaker 1]
But a person who understands the emptiness of the person who didn't tell the lie, and the emptiness of the person who didn't tell the lie, and the emptiness of the person who didn't tell the lie, and the emptiness of the truth that's going to be told to that person, the person who understands those three emptinesses, that's the perfection of wisdom. chen tsultrim dengar sheshe dekor sa dukngel chakpe tongpa Because that, that perfection is tongpa, is emptiness, is emptiness of grasping to the reality of those three things. tongpa is empty, chakpe, grasping to the true existence of those three things.

depegarse al verdadero significado desde su propio lado Si piensas que la persona a la que no le estamos mintiendo viene de su propio lado, no entiendes. Si piensas igual que la verdad viene de su propio lado, no estás entendiendo. Si también piensas que la persona que está haciendo moral viene de su propio lado, no estás entendiendo.

¿Por qué? Porque si empujas lo suficiente a algo que es autosuficiente, no, va a fallar, va a fallar. Eso significa la sabiduría de Vimala.

Eso significa sin manchas. Hay estas dos divisiones, moralidad que te causa más sufrimiento y la moralidad que te lleva, que te saca del sufrimiento. La primera es, no voy a quitarle la esposa a esta persona porque es ilegal o algo así.

La razón es mala. Es incorrecta. ¿Qué es incorrecto acerca de esto?

Si no le quitas la pareja a alguien ¿Por qué sabes? ¿Por qué sientes que está mal? ¿Cuál es el karma?

¿Cuál es el resultado de lo que le llamamos buen karma asociado? Se acaba. Se acaba.

It's still in the suffering world. There's two types of good karma and clean good karma. There's dirty good karma and there's clean good karma.

Dirty good karma says, I will not take away the wife of this person because the church told me not to. Will that guy enjoy a long and happy marriage? Yes.

Yes. But then they'll both die. There will be an end to it.

There's going to be a suffering end to it. And the other person says, I'm not going to take this wife of this person because otherwise I'm going to lose ten wives. And then he doesn't take the wife of this person.

So this person is going to have endless happiness. Endless happiness. So there's good karma clean and there's dirty good karma and there's clean good karma.

Karma done without emptiness is dirty. And good karma done without having emptiness is recycled and never ends. Which one's better?

The second one.

[Speaker 2]
Clean good karma. Okay.

[Speaker 1]
I'd like to call the next verse. Where is it? Hmm.

Where is it?

[Speaker 2]
That song is called Harvest Moon. Why am I talking about that?

[Speaker 1]
The verse is called Harvest Moon. What does Harvest Moon mean? Harvest Moon is the time of the year when people collect the crops.

It's the time of the year when people harvest. Harvest Moon. I don't know why there's a moon astronomical reason.

But the moon looks much bigger in October or September. The full moon looks giant. Does that mean the Yuma?

The harvest moon? If you keep your morality because you understand emptiness, how does it affect the people around you? How does it impact the people around you?

It's called Harvest Moon. There's a special light that comes from the full moon in the autumn. There's a special light that comes from that moon.

According to Buddhism, ancient India, ancient China, when that's the moon, when that's the moon, you feel cool. You feel calm. If you have a fight with your husband, go outside.

And when the light touches you, it's supposed to have this effect on your body. It's supposed to calm you down. We had a nice full moon the last few days.

Do you feel more peaceful? I do. Sometimes it breaks me up.

They say, and you can feel it if you're in a country like this with a strong moonlight, it changes all the animals in the desert. They become more peaceful. It's very strange.

When the light touches your body, if you go out and stand in the moonlight, you feel peace. Those are more sensitive when you're outside of the city. So, it's easier to feel when you're outside of the city.

You know, many of you when you go out of the city and you've been living here for two weeks, you can feel these natural things affecting your body. Something that you're not supposed to feel in the city. You should deal with those so much as you do.

So, moonlight, especially in the fall, has this automatic calming effect when the moonlight touches your body. You feel more calm and pure. You always say, SANG NYID PAS BDAG BA LA'I THUNG BA'I PHYOG CHEN GYI PHYI MA RANG DO BA'I TSUL KHRIMS The light that comes from a person who is in the city and is keeping their morality in the city is the same.

There's a spiritual light that comes from their body. And when people get close to them, they're happy because that light is touching other people. I have a friend in India.

His name is Duru. He's one of the most moral people I know. He's very ethical and moral.

We had dinner with him. He's like a little Indian guy and he's like just another small Indian. But his morality power is like a sun or like a moon.

And when you sit next to him, you just feel like, wow, just super... When you sit next to him, you feel happy. It's a weird thing.

It's like a halo, like a invisible halo coming over you. And just sitting next to him, every time I go to India, I will fly 24 hours to be with him. He's just like a normal Indian guy.

He's like a moon. Just when you sit next to him, you feel happy.

[Speaker 2]
The udandamme sannivartimanye vishuddhim santum damdampadiyam The bodhisattva who has the morality based on emptiness, is the one who fulfills the name of the second bodhisattva level, which is vimala.

[Speaker 1]
It's the one who fulfills the name of the second bodhisattva level. It's totally pure. The light that comes from them is totally pure.

And when it touches you, you're happy. Being around a very moral person automatically makes you happier.

[Speaker 2]
sa sannivartimanyam chavitsubhih dura yuktitubh, etc.

[Speaker 1]
Then, even if the other person wants to be dishonest, when they sit next to a bodhisattva who is around pure light. They kind of don't want to do bad things. So we should try to be around with moral people.

They may not be handsome, they may not be famous, they may not be rich, but if you hang out with them, your life will be much more blessed. So if you have a choice to hang out with bad people, hang out with the little good people, or if they don't have a big heart, hang out with them, with the good people. SA NYID PA BA NI KHOR BA'I KHOR BA'I GONG SU MI TOG PAR SRID PAR KHOR BA'I MI NYANG Then somebody asked Tsongkapa a question.

A person who's on, has a person on the second bodhisattva seen the vacuum directly or not? Yes, of course, that's how you get to the first one. The second one who starts to see the vacuum directly on the way to the bodhisattva is a first-level bodhisattva.

Has a person on the second level seen the vacuum directly? Much more, much more, much more than the first one. Khor Ba'i, so can we say that they're in Samsara or not?

I'll drink coffee, you'll think about the answer. Are they in Samsara or not? When that question is asked in Buddhism, the meaning of the question is, are they creating new causes for Samsara?

ESTAN CREANDO NUEVAS CAUSAS PARA SAMSARA? Sure.

[Speaker 2]
Not really.

[Speaker 1]
Not a person who's on, a person who's seen the vacuum directly may make small mistakes, but nothing that keeps them in Samsara. So traditionally in Buddhism, they're not in Samsara. They're of Samsara, they're not in Samsara.

They're on Samara, but not in Samsara. They're not on the first level either. And then the question comes.

Somebody asked Tsongkapa, how can the Yimela line of this Bodhisattva affect another person in Samsara? Because they're not in Samsara. How can that harvest moon light affect them?

Because how can it be in the same world to affect normal people? The Bodhisattva's not in Samsara. But the effect of their light touches people in Samsara.

They're not personally in Samsara creating more. But their behavior can foreground the light of their modality and can touch other people around them who are still in Samsara. YIN NEN GANG GI RTZA PA THAMS CAD CHAL TZAM DE'I RJES SU DGRA BA'I PHYIR DAG SEMS CAN GYI BSTAN PA'I MA RLOG GI DBANG GIS Also, those Bodhisattvas have already made very powerful prayers that everything they do will impact other people.

And that also makes their light reach other people, even if they're on different levels. For example, it's not unusual for that kind of Bodhisattvas to turn into a political figure. Okay?

It's not unusual for high Bodhisattvas to become kings or princes or presidents. It's possible. It's not always the case, right?

It's not... They have such powerful karma that it's possible. I think the current president of the United States...

I do think he has a high degree of morality. I don't think she has a high degree of morality. I don't think she has a high degree of morality.

In that way, I don't think. They're not perfect. But in general, they have a high degree of morality.

I believe that. They have integrity. They both have integrity.

[Speaker 2]
Which is normal.

[Speaker 1]
The karma that gives you that kind of power is also the karma to be a good person. It's also the karma to be a good person. It also makes mistakes, but in general, they're moral.

They both have integrity. Okay. Which leads a Buddhist to ask, Why?

Okay. Alright. Half an hour more and you can take it?

Okay. Alright, then. We're going to go to the third bodhisattva.

[Speaker 2]
Just remember me and John. DE'I TSE NYID DGAR BSAM PA'I SNANG BA CHUNG ZHES BYAS BU ZHING means... BU ZHING means firewood.

[Speaker 1]
BU ZHING means wood, right? BU ZHING means firewood. If you're in Diamond Mountain in winter, BU ZHING is one of the most important things.

I didn't know how to light a fire until I got to Diamond Mountain. Here, he's comparing all the things you ever experience to BU ZHING. Okay?

People you see, the things you see, the land you see, the sky you see, the stars you see, the thoughts you have in your mind, they're all BU ZHING.

[Speaker 2]
Firewood.

[Speaker 1]
Then, third level bodhisattva, the third level bodhisattva, is like a match. It's like a fire. It's like gasoline.

The wisdom of a third level bodhisattva is like gasoline. And everything in the world is like firewood.

[Speaker 2]
Can we talk about third level now? Third level.

[Speaker 1]
We're on third level. Their knowledge of emptiness is so powerful that it deconstructs everything there. Immediately.

Problem. You know? Irritating people.

Do you know that? They have this light comes in their head.

[Speaker 2]
There's something they cannot understand.

[Speaker 1]
Their mind is like a powerful fire. And their mind is like toilet paper. And everything in the world is like toilet paper.

It just burns up. You can call it toilet paper level. Forget toilet paper level.

It's like an atomic bomb next to the toilet paper. It's got burning power. People use it for everything they do.

BU ZHING That fire burns in their mind. So we call this level shining. The flame of the toilet paper roll exploding.

[Speaker 2]
DE BZHING SRED PA LA shining.

[Speaker 1]
Son or daughter of the Buddhas. At that time a light comes from them which is called SANG DRA SANG means copper. Copper in here?

[Speaker 2]
Kind of that color. Yeah, that's nice.

[Speaker 1]
It's very nice. Copper. Copper color.

Okay. So at the third level the bodhisattva is supposed to have a halo of this color of copper. It's supposed to be the color of the sun when it first breaks the horizon.

It's like the color of the sun when it first comes out of the horizon.

[Speaker 2]
BYANG SEMS KYI SANG NYID GSUNGS PA RGYUD LA NI A bodhisattva of the third level is called shining. PHYIS BZHIN GANG PO ZHES DRA ZHES NA Why do you call them shining? DE NYID SEMS DANG DANG THUN PAR YIN TE Because they resemble the name shining.

[Speaker 1]
ZANG ZHES NO GZO BA ZHES ZHES BU ZHES PA LA ZHES ZHES BU ZHES PA LA has a fire, which puts on sets of fire from the objects SEMS PA'I RGYAL ZHIG GI MED, GNYIS RNAMS KYI SPROS PA KUN.

[Speaker 2]
All appearance that things are coming from their own side, during their own side, in NYAMS SHAGS, during NYAMS SHAGS, SEMS PA'I PA'I PHYIR GNYIS.

[Speaker 1]
During people's meditation. Yeah, during meditation. During their own deep meditation, during their own burning of those things, incinerating those things, incinerating all the objects.

Because they have this power, they are called SPROS PA. That's called SPROS PA. So it's not exactly like they're shining in their own light, okay?

It's more like during deep meditation, their understanding incinerates all the objects. DE YANG SEMS GSUM PA, should be BYANG SEMS GSUM PA, SEMS GSUM PA SKYES PA'I DE BAR BSHAD PA'I SEMS PA DE LA, DE LA SA GSUM PA DE'I TSE NYID MA BYA BA LA SKYES PA'I DU GSUNGS There, the light of their wisdom is like the color of the sun when it first breaks out of the horizon. It's like a copper color.

It's like a copper color. YANG YOD GZHI GYI RNAM BAR BYUNG RNGUB The brightness of their state of mind is similar to that color. So, it doesn't matter.

You can check their head and see if it's a copper color.

[Speaker 2]
DE NYID SA DE'I RJE'I THUG TU UNG MA PO'ANG MAR ZER GYI KUN DU BSKYED PA'I RNAM BAR BYUNG RNGUB But, during JETOG, after you see emptiness directly, the first time you see emptiness directly, it takes about 20 minutes.

[Speaker 1]
And then after that, for 24 hours, you have amazing experiences, incredible experiences. During the 24 hours, they do have this light. They do have this light.

They do have this brightness.

[Speaker 2]
RIN CHEN THAL BA, he calls RIN CHEN THAL BA. Is that only for the third level?

[Speaker 1]
Yeah, only for third level.

[Speaker 2]
Is it called RJE'I THUG RGYAS SHES? You get an aftermath every time? Yeah, yeah.

It's still called RNGON TSUL RNGON RJE THAL, yeah. The real thing and the aftermath. Okay.

RIN CHEN THAL BA, Radhamana.

[Speaker 1]
The book by Nagarjuna.

[Speaker 2]
Okay, straight away. SA SOGS PA LAS RGYAS PA'O Bodhisattvas of the third level shine.

[Speaker 1]
YOD SHES SHI BA'I YOD CHUNG PHYIR YOD SHES SHI BA'I YOD CHUNG PHYIR The light of peace comes from their mind. And the word in Sanskrit for peace is SHANTI. Which means, burn something to the ground.

[Speaker 2]
YOD SHES SHI BA'I YOD CHUNG PHYIR SANGS RGYAS RNGON CHE SKYES PA DANG They get deep meditation.

[Speaker 1]
They get clear voice. They burn their desires. They burn away their anger.

They burn away their ignorance. DE RNAM PAR MI RE'I RNAM And because of the karma of that, TSOS DANG TSOS DU LHAG PAR SPYOD They gain exceptional patience and exceptional enthusiasm. What's he talking about?

The karma of being at the third level makes the fourth level to happen.

[Speaker 2]
TSOS DU LHAG PAR SPYOD PHA'I WANG CHEN KHYENT PA'I They are the lords of gods.

[Speaker 1]
They are the great gods. They are the lords of gods. We still have time.

It's okay? We still have time. It's okay?

Can you make them really good? At the third level in Tibet, is it U Chepa? You okay?

Question? At the third level in Tibet, is it U Chepa? U Chepa.

U Chepa. U Chepa. Okay.

[Speaker 2]
How patient can a body suffer at the third level?

[Speaker 1]
How patient can a body suffer at the third level? The body suffer at the first level of the bodysatva is impatient, and actuation at the third bodysatva level explodes all over. Explodes.

Does a first bodysatva level person have patience. The body suffer at the first body satha level has patience. The bodysatva of the second body satha level But when it's on the third level, it explodes.

It's like billions of times more. That's why we call the bodhisattva on the third level. So, how patient do you have to be to be the third bodhisattva on the third level?

Can you take the effort that I can't? Ha ha ha, can you take the effort that I can't? YANG ZHIG GYI BSNGAL BA DE LTAR BU NYES PAS BYANG SEMS DE LA If you reach this level, this kind of shine, some parts of top of temperature, they reach a new level of perfection of patience.

GAL TE ZHIG NYES SU SNGAR BSHAD PA'I BRJOM PA DANG TSUL KHRIMS LAG PA DANG YI LA YANG RTEN DU YOD PAS The automatic effect of reaching this level of generosity of the first level, and the level of morality of the second level, is that you have more patience. Dear partner, how many more perfections are left to be supercharged? Seven.

Seven more. Okay, got it? We're talking about 10 perfections.

Now, at the third level, you have seven. In patience is what begins that, super patience.

[Speaker 2]
ZHIG NYES KYI RNAMS NAS GSOS PA LHAG PO BA LHAG LUG NYES GSOS PA'I PAR BYED KYI MYONG BA'I PHUD DU BYUNG Say LHAG PA.

[Speaker 1]
LHAG PA, it means take it to a new level. What's another word?

[Speaker 2]
Yeah, BOG DBYIN PA. We had a meditation course here for many years, and the teacher asked me, what should I call my course? I said, call it BOG DBYIN PA.

[Speaker 1]
It means take it to a new level. Take your patience to the next level. LHAG PA'I PHUD DU BYUNG BA'I PHUD DU BYUNG BA'I PHUD DU LHAG PA'I PHUD DU LHAG PA'I PHUD DU LHAG PA'I PHUD DU They take their patience to the next level, but not to the last seven years.

What are the last seven? Enthusiasm. Okay?

Enthusiasm. Enthusiasm. Patience.

Bribing your students. Encouraging them. Encouraging them to do what you teach them.

Yourself. Harder. So those seven steps haven't yet been taken to the next level.

They have a special kind of patience in the DCI language, which is a very special fucking language, which is called crystal lakes. What is that? Crystal lakes.

It means your mind, at any given time, is like a lake in the evening when it's calm. And everybody has this lake in their mind, okay? Everybody has this lake water inside their skull, normally it's calm.

Now, if I'm in my hood, and I'm all upset because somebody's up to me, and I'm like, and my mind is like this, and when I start to relate to her, well, I will disturb her mind, okay? The opposite of that is called Cheng Tzim Tzum, which is protecting the mind of other people. If you're having a bad day, go to your cabin, go to your cabin, go to your cabin, I only have it for you, because everybody's mind is going to be up to you, you just have to be upset with somebody, and you'll be like, hmm, not very nice, you know?

[Speaker 2]
And already it upsets the other person. You see what I mean?

[Speaker 1]
The people who are like Cheng Tzim Tzum is a kind of patience, like, I don't want to mess up your mind tomorrow, I'm having a bad day.

[Speaker 2]
So we turn to, SHEG CHEG PUR BZHIN, SHES PA SHES PA BZHIN, YESHI SHES PA BZHIN. So they have a special wisdom.

[Speaker 1]
SHES PA means, SHES PA means, KUN NAS NAR SEMS ZHI. This is a very, very, very famous Buddhist teaching. And, and ancient Buddhist teaching, it's called, Reasons to be Pissed Off.

[Speaker 2]
KUN NAS NAR SEMS ZHI, okay? Kune nonsen means pissed off.

[Speaker 1]
That means he's pissed off. And she means reasons. The reasons to be pissed off.

There are three. Ready? They hurt me or my friends yesterday, number two.

They're hurting me and my friends today, number three. They're gonna hurt me or my friends tomorrow.

[Speaker 2]
Very famous teaching. How do you feel about this people?

[Speaker 1]
I hate them. Oh, I hate them. Because last year they did something to me.

How do you feel about this people? I hate them. Why?

Right now they're messing with me. How do you feel about them? Because they're planning to mess with me and my family.

That's the three reasons to hurt other people. They hurt me or my family or my friends. They hurt me or my family or my friends.

They're gonna hurt me or my family or my friends. This is the three reasons to be pissed off. They're very famous.

You can read them in the ancient books. They come in the Vedanta. They hurt me and my family and my friends before.

They're hurting me and my family and my friends. They're gonna hurt me and my family and my friends. This kind of stupid thought.

[Speaker 2]
These are called neymenpa.

[Speaker 1]
Say neymenpa. Bad place to go. Not a bad place to go, right?

Maybe. But what it means in Buddhism is not a good place to go. Don't let your mind go there.

[Speaker 2]
Now, here comes... What was our question here?

[Speaker 1]
How patient do you have to be to get to the third level? Here it comes.

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

[Speaker 1]
He hurts me. I don't like it.

[Speaker 2]
And they come to the chaksam, right? To the bodhisattva. And they touch the loo of the bodhisattva, the body.

[Speaker 1]
And they start to grind. They start to cut the bodhisattva, okay?

[Speaker 2]
Then it says here, MIM PA, MA YIN PA KYANG PA KYANG PA means only, right?

[Speaker 1]
We had it today. A couple hours ago.

[Speaker 2]
Just the... Not just the flesh, but the bones. SHIN TU CHE BA MI SPYOD PAR But they don't go like this.

[Speaker 1]
They don't cut you in one slice. Or they cut you in a piece and... Piece by piece.

Piece by piece. They take their time. They take like an hour.

They don't just cut you like that. They cut a little out. Cut a little bone.

Does it hurt? Yeah. Okay.

Well, we have to do it again.

[Speaker 2]
SANG RE RIN PAS SANG RE RIN means pound by pound. Ounce by ounce.

[Speaker 1]
Gram by gram.

[Speaker 2]
GYUR CIG LA MA SPYOD PAR They don't do it quickly.

[Speaker 1]
They take their time.

[Speaker 2]
DUR CING DU THOB PA LA SPYOD PAR ZIN PA MI SPYOD PAR And they keep it up for hours and hours. SPYOD PA PO LTAR LA GZUGS PA SEMS SPYOD PA MI SPYOD PAR The person getting cut and the person getting cut, which is the third-level Buddhist, is... SPYOD MI SPYOD PA means they don't feel upset.

This isn't someone who cheated you out of $50.

[Speaker 1]
This is not someone who stole $50 from your boyfriend who called you stupid. This is someone who is cutting your skin for hours and hours. And you are a third-level Buddhist?

Okay?

[Speaker 2]
Why? What gives them the power to do that? Some of them must say, but they came to learn about everything.

They are like, DRIN GZHAN LAS LHAG PA YOD Not are they just calm.

[Speaker 1]
Inside they are crying. For the other person. I'm sorry.

Okay? The only thing that I can think of for the other person is a bodhisattva. And someone attacks you.

Do you get angry? No. You're just thinking, oh my god, the karma of attacking a bodhisattva.

Right? And all the bodhisattva can think about next is, oh, what's going to happen to this person? So they don't get angry, or they don't defend themselves.

[Speaker 2]
They don't try to...

[Speaker 1]
They're just thinking about, oh, this is going to hurt so much. Their feeling of, oh, what's going to hurt the other person is much stronger than their own feeling of pain. They can't feel their own pain.

They're just thinking about their own pain. Because they're feeling the future pain of the other person. That's a bodhisattva.

Bodhisattva of the third level. This person will go to the hell realm because of this. DRIN GZHAN LHAG PA YOD RANG RIGS PA'I And other things of the same kind are going to happen.

And people are going to cut their veins. And the bodhisattva of the third level can see it. He can see it.

And it's much stronger than this. It's nothing compared to what's going to happen to his arm. It's nothing compared to what's going to happen to this other person.

Because the law of karma, the second law, the DCR people know that. They're telling us, BYANG CHUB NA'I CHOS BYED DE LA DMIGS NAS CHAD LHAG PAR ZIL BA Their patience, their ability not to get angry, their lives from focusing on what's going to happen to the other person. Okay?

[Speaker 2]
Got it?

[Speaker 1]
DI NYID SOS PA BAR PA'I LHAG TSUL YIN PAS RAB DKA' SOGS SA NYID PA TSUL LUS BYED PA LA RGYUD MI CHUB PAR YOD KYANG It's true that the person at the first bodhisattva level and the second bodhisattva level if someone hurts them, they also stay pretty calm.

[Speaker 2]
SOS PA BAR PA'I LHAG TSUL YIN PAS But they don't have this much patience.

[Speaker 1]
Okay? And SOS PA BAR PA NI SANGS RGYAS NAS TSUL DU BYUNG BAR BZHIN PAR BYAL HAG It's only at the third bodhisattva level that you take the patience to the next level. We got one more thing to cover.

I got nine more minutes. There are two reasons why the bodhisattva at the third level can keep their patience. That was the first one.

Their focus is on what's going to happen to the other person. By the way, after we cover the two reasons that a bodhisattva can keep their patience, normal people should also keep their patience. Even if not normal people should keep their patience.

In a couple of pages tomorrow, you'll learn how normal people like ourselves or whoever, can keep their patience at the gas station or, you know, the garden, or places like that. Okay? He's going to get this more normal people stuff to his interior.

He's going to put more normal people stuff to his interior. Here's the second reason why. A bodhisattva at the third level can maintain their, somebody cut their skin off and you can see that someone is cutting them off slowly, ounce by ounce, gram by gram.

NYAL BA LA SOGS PA'I SDUG BSNGAL BHAG PA LA MIG MED So, when they focus on the future suffering of this person who's hurting them, SOGS PA BHAG PA RGYUR BA ZHIG TU The bodhisattva can keep their patience and stay. Not only that. Not only that.

It doesn't end there.

[Speaker 2]
It doesn't end there.

[Speaker 1]
Why? Because there's another reason why he maintains this level of patience. GANG GI PHYIR BDAG MED MTHONG BA'I BYANG CHUB SEMS PA A bodhisattva who's maintaining this emptiness.

BYANG CHUB SEMS PA'I LUS LA GANG GI SPYOD PA The person cutting them, GANG GI PHYIR BDAG MED MTHONG BA The flesh they are cutting them, And the whole incident of the cutting, the cutter, the flesh, and the cutting, the incident of the cutting, and the way they're cutting, the way they ...

[Speaker 2]
Okay?

[Speaker 1]
All those details, those core certainty, those three parts of the incident, the description of the satsang, but that third level bodhisattva, it's like a SUGNYEN. SUGNYEN means an illusion.

[Speaker 2]
An illusion. Okay? SUGNYEN literally means a ...

That's a Buddhist word for an illusion.

[Speaker 1]
The reflection. Yi looks in the mirror in the morning in a ... casita.

And she sees Yi in the mirror, but that's not Yi. Okay? Got it?

The only thing she has is the illusion. It's not Yi. I mean, if you tap it on her nose, nothing will happen.

She doesn't feel anything. It's just a reflection. They see the cutter as being a reflection.

[Speaker 2]
They see the cutting as being a reflection.

[Speaker 1]
They see the cutter as being a reflection, all around you. They see their own reflection. Everything you see around you is a reflection of how you've been behaving in the last few months, in the last few months.

Okay? Every person you see in your life is you in the mirror. Every irritating person you've ever seen in your life was the person that you were watching while doing your meditation.

Got it? So the third level bodhisattva is very sensitive to this. Why?

The reason they're seeing this person cutting their nose is because they hurt other people in the past. They're very sensitive. The moment the person is cutting their nose, all they can think about is the person they cut their nose last week.

Their mind is directed to last week. Oh, I should not have I should not have been hurting this person. You know?

So, prepare for this. Reflection is so strong, they don't have time to get mad. They have two distractions for a third level buddhist.

Number one, they can see this person in the hell for about a year and they can't stop thinking about it. They're so distraught, they just don't have time to be aware of the cutting. Or, they are so focused on the fact that this person's behavior isn't exactly what they were doing last week.

They're so focused on thinking about how they hurt somebody last week, they don't feel anything here. They don't even feel what they're taking. They can't feel it.

It's like they're focused on it. Or, they don't even know where this person is in the next year. They don't even know where this person is in the next year.

That's true patience. Good luck. Stop and talk in good luck.

Talk in good luck and do shit in good luck. So, they're not even thinking about me or myself. Sometimes they supreme it.

And that gives them, as well, the power to be patient. The power to be patient. First, they were distracted by seeing this person in the hell.

They can't feel the action of cutting. And now they're distracted by how this is a reflection of last week and they don't feel that cut. Do they always come in that order?

I don't know. He seems to be saying either or. They are distracted by one or the other.

They don't really feel the cut. So, for these high bodhisattvas, they're not being patient at all. They're not even focused on where this person is in the next year.

They're just focused on what this person is going to be in the next year. Or they're focused on last week. I can say, more radically, that they don't have the capacity for patience anymore.

They're just not aware.

[Speaker 2]
Yeah, you got two minutes. It better be good. Didn't Jason Kappa just say earlier that that's not morality?

Because it's not actually focusing on emptiness. It's focusing on the dependent origination. Oh, it assumes it.

It assumes it. You're correct. They're focusing on what caused it.

[Speaker 1]
But he used the word reflection, which in Buddhism means, in a way, it's unreality. The current appearance that someone has decided to cut them is unreality. It wasn't their decision.

It wasn't their decision to cut them. They're not seeing the emptiness. They're seeing it as an illusion.

The other person didn't decide to cut them. What happened? Their own cutting is coming back.

It's not the other person's decision to cut them. That's an illusion. You can only get pissed off at the people who hurt you.

[Speaker 2]
Last question? No. Okay, let's stop.

[Speaker 1]
Are you ready? I think Jason Kappa didn't say that they have to be focused on emptiness. Next question.

[Speaker 2]
You're talking about the difference between the collections of knowledge and of merit. Yeah, good. Okay.

[Speaker 1]
And if they're different. Immaculate wisdom.

[Speaker 2]
No, not the dirty wisdom. The good karma.

[Speaker 1]
The good karma. We still call it good karma. We still call it a kind of intelligence.

[Speaker 2]
It's still a kind of intelligence, but it's not stainless.

[Speaker 1]
I mean, to want to do a good deed is a good intelligence. To want to do a good deed is a higher intelligence. But they're both higher intelligence.

It means one of the ten mental functions which accompanies all the states of mind. All the states of mind have a certain degree of intelligence. But all the decisions are based on some kind of logic, even if it has flaws.

We call them flaws. We call them intelligence. All the sentient beings have some degree of intelligence.

If the decision-making is based on understanding the emptiness, we call it wisdom. It goes from intelligence to wisdom. In the Buddhist language.

Okay? So, there can be decision-making.

[Speaker 2]
Ants can decide to turn left or right depending on what's hot or what's cold.

[Speaker 1]
But it's not based on understanding that the hot or cold comes from where you are. It's based on understanding where you're coming from. So, the question is that when we plant karma with emptiness, that karma can be perpetuated again.

It has the ability to be reinvested. It's the same as the collection of merits of wisdom. A text would say, if you have the desire to save the world, with the desire to save the world, it goes a little bit further.

It has to be samkhyakisenpa. It has to be imbued by the desire to save the world. Ready?