itt 2016 shining the th segunda parte

[Speaker 1]
Yes.

[Speaker 2]
Brad, do you have a question? Okay, we're just going to go straight into it, okay?

[Speaker 1]
Chandra Kirti wrote a commentary. Who wrote a commentary? Chandra Kirti.

Chandra Kirti also wrote a commentary. So sometimes when Jetsun Kappa says the commentary, it means the other commentary written by Master Chandra Kirti. In the other commentary, he wrote the poetry and then he described his poetry.

And when I said, kyang, but or also, here it means also, okay? Which means, but, in this case, it means also. When I say also, I also mean that these third-level Bodhisattvas, Yeah.

Yeah. There's two reasons why they can be so patient. Why, when somebody's cutting their arm, they can be so patient.

Do you remember which one was the first one? Yeah, as usual. They're always more worried about the others than they are about themselves.

And they understand that the other person is going to have much more pain, much, much more pain. They don't have time to write their own report. They're not just thinking how bad this person is going to be.

And that's true for everybody. Everybody who's going to hurt you, is going to suffer much more than anything they're doing to you. Why?

Shikwa makes shikwa. Shikwa makes shikwa. You don't plant a lemon and get an orange.

You don't plant a lemon and get an orange. You don't plant a banana and get a cactus. If you plant, you get the same thing.

That's good luck. If you plant a banana and get a cactus, there's a problem. The second is that it multiplies every day.

So within 24 hours, the person who is cutting your arm, is going to have their arm cut twice. And in Bodhisattva, they believe this. And they feel more the pain of the other person.

They don't have time to be angry. They already feel the pain of the other person. Well, that was the first reason.

And that means that there's a second reason. Yeah, they see it's a reflection. It's not...

What did he say? What did Master Shantideva say about the sticks? If somebody hits you with a baseball bat, you should get mad at the baseball bat.

Why are you hitting me? Somebody hits you with a stick, then you should get mad at the stick. It's a very bad stick.

Why are you hitting me? You should get mad at the stick. Why?

The stick was held and pushed by the other person. You should get mad at the person swinging the stick. Well...

[Speaker 2]
I mean, it's the person swinging the stick. Nobody should get mad at the stick.

[Speaker 1]
It's just an instrument of the person swinging the stick. Who's holding the person who's holding the stick? My past karma.

You shouldn't get angry with people who hurt you because it's like a stick. They don't know anything. They're just doing what your karma tells them to do.

It's not their decision. You forced them to go further. Master Shantideva goes even further.

It's very radical. I'm not sure I agree with him. That's one thing, but he said something else.

He said, you made the guy hit you. They're the sufferers in the future. You made them to hit you in the future.

You made them to hit you in the future. Now it's your fault. They're going to have bad karma.

You're really a bad person. I'm not sure I agree with that. Okay, if you go further, I'm not sure I agree with that.

All right. So that's the second reason. When someone hits them, a real bodhisattva, a third level bodhisattva, or a DCI person, immediately they start thinking, who did I hurt last week?

Who did I hurt last week? They don't even think about this person. The person probably is still hitting them, right?

The ultimate insult in this group is, you know, in a group of buddhists, what did I do last week? Someone sees you and says, what did I do last week? That means they don't like you.

That means they don't like you. It's very irritating. A lot of people don't say, you're stupid, you're hurting me.

They say, what did I do last week? Somebody starts yelling at you. And a real DCI person says, what did I do last week?

That's even more irritating after you saw the other group of buddhists, who are trying to make you angry. The person who's hurting you, you say, what did I do last week? While they're yelling at you, you say, what did I do last week?

Right, understand? Okay, now. You don't remember, but yesterday I said, after they explain why the bodhisattva is patient, they give you some clues of how normal people can be patient if you're not a bodhisattva yet, if you don't understand karma, if you don't believe that person is going to go to hell for thousands of years for cutting you, if you don't believe any of that, you're just a regular person.

Your cousin comes to you and says, I hate this guy, every time I see him I get angry. You can give him some non-Buddhist suggestions. Not what the Buddha really meant to suggest.

Not what the Buddha really meant to suggest. You should start doing it. Every time someone tells you, I think you should do it this way, and in your mind you should say, is that what the Buddha really meant to say?

Is that what the Buddha would say? Some suggestions seem okay, but they're not completely good. How are others practicing patience?

By the way, at the end of this class, you're going to have this complete translation, and you can use it for whatever you want. It's difficult. The Tibetan is very difficult, but the English is even more.

I have some suggestions about how to deal with people who make me angry, who are not really Buddhists.

[Speaker 2]
There's two parts.

[Speaker 1]
One, it's stupid to get angry. Number one, he's going to prove to you, just normal people, that's stupid to get angry. Then number two, why it's a good idea to not get angry.

Okay, here we go. I'm going to skip those four, because I'm going to explain them one by one, and I don't want you to know, I don't want you to answer to the joke before you hear the joke. I don't want you to know the answer to the joke before the joke.

We're going to start with ngepa. The verse, good. Who wrote the verse?

Chandrakirti. Long time ago. 1,300 years ago.

[Speaker 2]
DE LA BSGOM PA'I PHRAD GZIN DO GANG GCIG DE PHYIR DE'ER BSGOM NGES PAR DE'ER BDUN MED JI BSTAN PHA ROL DANG NI RGYAL BAR YOD NGES PAR PHRAD PA'I, when someone hurts you, PHRAD PA'I DE'ER BSGOM NA, if you get BSGOM at them.

[Speaker 1]
So, BSGOM is an ancient word for anger. So, I translated it as anger. Because it's as if it's an enemy.

It's an English word. So, if you feel anger, if you hurt yourself, when your anger stops what they're trying to do. No.

Like, no. Like, they called you stupid yesterday. And today you're angry.

Today's anger can stop what they did to you yesterday. No, it's too late. Got it?

It's just stupid. Being mad at somebody for something they did to you is stupid because it's too late to change it. It's done.

It's past. It's done. And when you get angry, it's not going to change what happened yesterday.

So let it go. It's not going to fix what happened yesterday. You're angry.

Oh, you already said that yesterday. Yeah, she already said it. She's already there.

Okay? You can't take the words back. They already came out.

The tongue... The tongue abound of laugh.

[Speaker 2]
Benjamin Franklin.

[Speaker 1]
Your tongue is soft. It can hurt people for many years. Do you remember what your last boyfriend said to you on the day they broke up?

He forgot the next day. But you remember that for five years. Exactly what he said for five years.

He already forgot about your hurt. Still you're having pain from that. So be careful about what you say.

Your tongue can hurt people for years. For many years. But that hurt is done.

That's why you have to be very careful with what comes out of your mouth. Because once the words are out, it's very difficult to put them back. DE PHYIR BDE RGO GNAS PA DE LAS MED Therefore, getting mad at people is stupid.

It doesn't make sense. It's pointless. It's not going to change what they said.

PHYIR BA'O DANG NI RGYAL BAR GYUR Then he doesn't explain it, but he says, it also contradicts your goals for when you're going to die. And then Tsongkapa's going to explain it. The two reasons here, to not get mad at the first one, it's not going to change what happened.

You must not let it go. No matter how angry you get, it's not going to change the situation. And secondly, you say you want to have a good rebirth, but if you get angry, you're contradicting what you said.

He's going to explain this in more depth. I think there should be a level of Daima Kotra Institute of anger. Many great Buddhist books have a chapter about the art of not getting angry because it's so destructive.

Maybe there should be a level 13 or something. I don't even know what that tenet is. I don't even know what level 10 is.

BYANG SEMS SAR GNAS PA RNAMS KYI THUGS DAM SANGS PA'I PHYIR YIN PA ZHIG TU MA ZAD KYI Not only is having patience appropriate for a third level, SAR GNAS LA GZHAN PA SAR GNAS means those who are on earth, a bodhisattva level, SARU. They should, if you're also a third level bodhisattva, you should also practice patience. NYON TEN DGRA BA MI RDZAS PAR GSUNGS PA'I RGYUN YIN PAS Because it protects all the good things you ever did in your life.

You know, I'm not a very smart person, or I'm not a very handsome person, or I can't play the guitar like Ben, but if I get angry, I will destroy the karmas of what I can do. I'll be even stupider tomorrow. My way of playing the guitar will be worse tomorrow if I get angry because it burns good karma.

[Speaker 2]
THA DAG MI RDZAS PAR GSUNGS PA'I RGYUN YANG YIN PAS MI GSOS PA DANG LDAN PA'I RNAMS DRANG BA LAS BDOG RIGS PA BYAS PA NI So it's proper.

[Speaker 1]
Now, Jetsun Kapa says, Master Chandrakirti is going to give us some advice for normal people, to not get angry with people. If the bodhisattva thing is too much for you, here are just normal ideas. YANG YIN PAS MI GSOS PA DANG LDAN PA'I RNAMS DRANG BA LAS BDOG RIGS PA BYAS PA NI If somebody hurts you and you get angry with them, by the way, we'll do a lecture at the end.

Here we have a case that we call a positive.

[Speaker 2]
A positive means two nouns that come one after the other. The second one explains the first one. Mr. Obama Karma, the president, that's a positive.

[Speaker 1]
The second one is a negative. Here it says, KUM PA TE CHO Say, KUM PA TE CHO So in Tibetan, the sign for positive, which is a karma in English, is the conjunction TE.

[Speaker 2]
S T E It means KUM PA meaning to get angry. And the TE, karma, meaning to get pissed off.

[Speaker 1]
So the word is so rare, even in his own language, that he's giving you another word to describe it.

[Speaker 2]
TE TE TE TE TE TE TE TE TE TE TE But the harm, the hurt, has already been done.

[Speaker 1]
CHES ZIN It's over. GDOG TU MED PA Nobody can take it back.

[Speaker 2]
Nobody can change it.

[Speaker 1]
Nobody can change it. It's too late. GDOG TU MED PA It's too late.

God can't make it undo. It's too late.

[Speaker 2]
GDOG TU GDOG TU here means undo.

[Speaker 1]
DE LA DE LA MIG PAS ZHES KHAN PA ZHES PAS If you do ZHES KHAN PA towards them, ZHES KHAN PA ZHES KHAN PA is more ancient than the old word. Why does he use that word? Because Chandrakirti did in his other comment.

So, Sankapa is quoting Chandrakirti. CHES PAS NIR BU CHES ZIN GDOG GANG CHI TE Do you really believe that by getting angry at this person, it's going to change what they said? Do you really believe that?

CHI TE Come on, don't be stupid, don't be stupid.

[Speaker 2]
She said fun. Fun.

[Speaker 1]
Do you think it's going to change what they said yesterday? Because you're stupid, because yesterday is yesterday. So it definitely doesn't make sense to get angry, because it's not going to change what they said.

Shekham means, by the way, if you want to know what shekham means, which is like an older word, it's a synonym of getting angry. It's a synonym of getting angry. So what's an older word for enmity?

Enoharse. Enoharse. It took me like two months.

It's an English word that you will never hear again. Something like that. Anyway, so shekham means, it's a super, it's like a 500-year-old word.

It's very angry. And he actually explains it very well. He explains it very well.

It's karkarwa shekhampa.

[Speaker 2]
And she is a very ancient word for your mind.

[Speaker 1]
Shek is a very ancient word for your mind. Karkarwa means you're overwhelmingly irritated in your mind. Karkarwa means you're overwhelmingly irritated.

Shek means ancient, ancient word for your mind.

[Speaker 2]
Shek means to get pissed off.

[Speaker 1]
And the other one means to get enoharse.

[Speaker 2]
Excuse me for using bad language.

[Speaker 1]
Don't tell my lama when I come. And I have to say, chikten parakidunyan enoharse, it not only makes no sense to get enoharse that you cannot change anymore, but it also hurts you in your next life. After you die, it's going to help you, it's not going to help you, because the three-way of the number you do over anger has a special PEMBA.

I said PEMBA. PEMBA means like when you take an arrow, and you let it go, and it goes chop, and it goes away. Arrow, shoot an arrow.

You let go, and the arrow goes away. What's he talking about? The trajectory.

You're shooting stupid things into your next life. And in your next life, you meet that person again. If you really hate somebody, someone, be nice to them.

Then you don't have to meet them again. Okay? If you really don't like somebody, be nice to them.

Then you don't have to meet them again. All right? Now that's his first verse.

It's a normal advice.

[Speaker 2]
By the way, you're going to say next life advice is not normal in my country.

[Speaker 1]
It was written in Tibet, in China. So, you know, they believe in next life advice. It's weird to talk to somebody in a circle cake.

It's okay to talk to people about next life advice. Bashes? Tim Hortons.

I do.

[Speaker 2]
Khandaji. It's okay to talk to people about next life advice.

[Speaker 1]
Even if they're not Buddhists.

[Speaker 2]
Okay, now, next.

[Speaker 1]
Now, here's the next argument for normal people. Because it's stupid to get angry.

[Speaker 2]
NGON CHE BA'I NI DE LEN GYI BDE BU GANG SRED PAR BYED PAR BRAL PA BRAL PA DE NYID ROL GZHAN LA GNOD PA DANG NYID CHOG BA'I RGYUN YIN LA PHYIR SA BA NYID DU JI LTAR BUR NA'I PHYI PAR BYED Now, those of you studying Tibetan, and I really want you to study Tibetan.

[Speaker 1]
And I really want you to study Tibetan. And I want to point out to one or two of you. One or two of you.

Notice the change in order. Here's the last verse. BRAL PA BYED PA'I BRAL DER GUR NA How many syllables?

Nine. Now, listen to the next one.

[Speaker 2]
NGON CHE BA'I NI DE LEN It changes to 11.

[Speaker 1]
Because sometimes the Sanskrit number changes and you have to be sensitive to it. And that means that the author wants you to notice. Why does he want you to notice the number?

Because most people would memorize the book before they go out to study it. In the monasteries, in the monastery of Sera, for example, you can't study the book of Chandrakirti until you memorize it. So you're going...

[Speaker 2]
And you're like, wait, he changed that last one.

[Speaker 1]
So he wants you to think more about it. The most famous example is Maitreya. Milarepa also, but...

Maitreya in the Abhisamankara, in the eighth chapter, he changes it to an impossible verse. It means he wants you to think about it. It's more difficult to memorize it and it stays with you when he describes what a Buddha is.

Everything about the Buddhas. So here, NGON CHE BA'I NI DE LEN I'm going to go straight to the commentary.

[Speaker 2]
,GANG ZHIG RANG GI NGON NYE MCHOG, ,CHAD PA'I BDE BU SDUG BSNGAL LA LONG BCUG PA BZHIN DU, So, why are you meeting this person?

[Speaker 1]
Why did you meet this person? Who did something bad to you? Because you hurt somebody in the past.

You're meeting this person because you hurt somebody in the past. Even if you go to the grocery store and in aisle three, you meet somebody and you say, you've never met them before and they say, stupid. Who brought them to aisle three in that store today?

You. ,CHAD PA'I BDE BU SDUG BSNGAL LA LONG BCUG PA BZHIN DU, ,DE LA SDIG MIG PA GZHAN GYI DANG LA LUS PA, ,CHOS SONG YANG DU RTOG PA STE, So if you're stupid enough to think that you're going to have a problem with hurting yourself, RTOG PA STE RTOG PA STE DANG LA RTOG PA means to have a stupid idea. If you add the S, it means to have a spiritual realization.

When you're debating something in the monastery and they say RTOG PA, you have to stop and say, how do you describe that? How do you describe that? You have this fantasy that they showed up in aisle three just to hurt you.

[Speaker 2]
RTOG PA NI, ,GNOD BYED LA MTHO'A DE LA, And then you get upset at them.

[Speaker 1]
,DE LA'I CHAD PA'I, Then you hurt them back. They said, I don't want to go back to the third row in the store. you know that dress you're wearing today is really ugly.

You know that dress you're wearing today is really ugly. And they're like, you've never met this person. And they're like, oh, that dress is really ugly.

You're like, where? It's good. It looks like your face.

But to give them that answer contradicts your wish not to meet annoying people in the future. If I ask you, did you meet this person yesterday? Yes.

Did they hurt you? Yes.

[Speaker 2]
Would you like to meet them again?

[Speaker 1]
No. Did you answer them the same thing? Yes.

Duh. It's contradictory. You say you don't want to meet them again, but you say it looks like your face.

That's not logical. You say you don't want to meet them again, but you call them something bad. You have to meet them again, so don't be stupid.

It makes sense not to get mad at people if you don't like them, because if you get mad at them, you have to meet them again. and impossible to do.

[Speaker 2]
,RANG GI LUS LA NUS PAS, ,SDUG BSNGAL MI RDZUN DU, ,GAL DAG GIS RDZUN PA DE NI, ,SDOG PA BYAR CHOS SHES PA NI, So here's the explanation.

[Speaker 1]
,RANG GI LUS LA NUS PAS, ,SDUG BSNGAL MI RDZUN DU, ,GAL DAG GIS RDZUN PA DE NI, The pain that someone is doing to you, so for example, if they cut you with a knife, ,MAN BYAS PA'I SOGS CAN GYI RGYAS PA'I YANG GI BDE BU, it's the karmic result of you threatening another person's life. Is anybody in the room interested in threatening other people's life? No.

They're all good people. I didn't mean that you're all good people. No one is going to threaten someone.

Right? Nobody in this room is going to try to kill someone with their car. I had a lady, she came to Prescott Retreat.

And one night, she said, she said, I have to tell you something. What? She said, I killed somebody a few weeks ago.

She said, I was looking at my phone and I was driving I can't say. She's from Europe. And I looked at my phone and I saw a person in front of me and I killed them.

What can I do? And I said, I don't know. Don't look at your phone.

Nobody in this room wants to kill anybody, but if you're not careful, you can easily kill somebody. It's the easiest way to kill somebody. Or go to Singapore and buy a lot of things and have a heart attack for carrying the things.

Because Singapore is so small that you don't need a car. I'm just kidding. Singapore is probably the nicest country to be in in the world.

I remember Anatole. He went to Singapore with me and at the end he said, Geshe-la, I just realized something. The United States is a third world country.

[Speaker 2]
Okay.

[Speaker 1]
NGES TZAM GZUGS GYI SNGA MA'I DRAG TU If you call that stupid person stupid, if you tell them they're stupid, you're going to have to, after you die, it's possible that you become an animal. It's possible.

[Speaker 2]
RGYU MTHIL GYI BRAL ROL BHAG MA RLUG PA CHEN RNAMS And there are also other RGYU MTHIL GYI BRAL ROL.

[Speaker 1]
So there are RGYU MTHIL GYI BRAL ROL is another one of the four flowers. This means some of the four flowers are the four flowers in which the karma only germinates. of DCI.

It's the main one of DCI 2. If you know the four ways how you open karma, how you germinate karma. Your life becomes more cruel with the first way the karma opens.

Yeah, you'll get the same thing back. One more result result, you know, you kick somebody in the butthole and you kick somebody who kicks you in the butthole on Wednesday and Thursday and you'll get someone back on Thursday and Thursday and Friday, same thing happens to you. Mainly in this life, okay, but also in your next life.

The second is, yeah, you get the habit. Once you... And I always give the example of telling lies to my mom.

About why I didn't bring the car after my secondary date. I never told lies to my mom. I never told lies to my mom.

I said, mom, can I use the car? This is like, in Arizona you can drive when you're 15. With another person, with an adult.

But in the U.S. you can drive by yourself. I said, mom, can I use the car? Yeah, mom, I can take the car, but it arrives at 11.

I don't know about your mom, but my mom was in a wheelchair. Yeah, until 11. Looking towards the front door.

The light is very dark, so I don't know if she's there. She arrived at 12. And she's like...

[Speaker 2]
Oh, mom, you couldn't sleep.

[Speaker 1]
No, I was waiting for her to arrive at 11. And it's 12. Because you arrived late.

And the first time you lie to your mom, she punches us with a tire.

[Speaker 2]
And my mom would say, which tire?

[Speaker 1]
Go to bed. And you don't use the car for a week. She knows you're lying.

The first time you lie, you're not that good at it. The second time, you're much better. You come back at 12.

What happened? A punctured tire. Oh, yeah, the left front tire.

What's his name? Who arrived? The police arrived, his name is John.

He was on Highway 17. Oh, yeah, he called me. Any other questions?

The second time... The second karmic result is that anything you do, it's a habit to do it again. Or lie to people in the store, that they're ugly.

The third time, your environment, if you lie to your mom, the third way the karma opens is that people around you, there's more lies in your country. Newspapers lie. When I first grew up in America, most newspapers were neutral.

Now, the news is, did you hear on the Republican channel that Mr. Clinton was saying lies in his emails? And then on the... That Clinton was saying lies in his emails.

[Speaker 2]
And everyone is attacking each other.

[Speaker 1]
So why do I have to see this in my world, in the TV? That's the third way the karma opens. People start lying around you.

There's more corruption. You can't get an apartment unless you bite them. You can't get a good doctor unless you give them money from the hospital.

What's the fourth one? The fourth one is pretty simple mathematics. If a karma doubles every 24 hours, then you don't have time for these karmas to germinate before you die.

And in one month, you can do the math. I think it's 1.4 million. One seed, you have 1.4 million more seeds. You have millions more seeds when you die than when you started. And there's a principle in Buddhism that nobody can destroy a karmic seed. It's not possible.

That's the main reason. There would be no justice in the world. There would be no justice in the world.

If you can hurt people for three years, and you can cancel out those bad karmas, and the Buddha says, okay, I like you. Let's cancel all of them. Like, we don't believe it's possible.

You have to get what you get. Nobody can cancel it. There's no one who can cancel it.

If there was, I wouldn't have a dentist. The Buddha would have taken all my bad karma away from me. He's a very, very good person.

Or she is a very, very good person. If I had the problem to cancel my bad karma, I wouldn't have taken it away from me, and my dentist wouldn't have taken most of my karma away from me. I wouldn't have a dentist.

My dentist doesn't just take away my money. If the Buddha could take away my bad karma, I would have more money, and I wouldn't have this pain. Right, Christine?

She got her tooth taken out.

[Speaker 2]
I'm sorry.

[Speaker 1]
She got her tooth taken out a couple of days ago. So at the end of your life, you always have extra. Everyone.

Those seeds out of your body live beyond the body. Without a brain, a physical brain, and without a body, those seeds can live, and they will survive. If the body dies, and rots, and becomes dust, those seeds don't hurt.

They just stay there, wherever you die. Then they open, and you have a new world. You cannot destroy a karmic seed, because that's how the four powers work.

If you can't destroy a seed, can anyone explain it? Say it more clearly.

[Speaker 2]
Say it. What's that mean? Prematurely.

[Speaker 1]
Yeah, prematurely. The four powers won't stop a bad seed until it opens up prematurely. Like a bean sprout.

Like I want to put it in a sandwich. I open my sandwich, and I take all that away. Who wants to eat something that tastes like bugs?

I'll probably eat them next year, and I'll tell you to eat them, and I'll tell you to eat them, and that reminds me. Anyway, that's what... Anyway, that's the fourth.

Who's got that wheel? Can you have it? I want to show it to people.

[Speaker 2]
All right. RGYUD THAMS CAD BDE BA So RGYUD THAMS CAD BDE BA means some of those karmic results.

[Speaker 1]
So you don't just get one karmic result, you get four. You always get four, of a seed.

[Speaker 2]
RGYUD THAMS CAD BDE BA So, when you tell the lady who's told you your address, what's going on, that your dress is ugly, you say, that's like your face, you get four openings of karma.

[Speaker 1]
You get multiple germinated of the same karma. Multiple of a single seed.

[Speaker 2]
RGYUD THAMS CAD BDE BA I like that. Okay, let's go back to the verse.

[Speaker 1]
Okay. DNGOS BYAS PA'I MI DGE'I LAS KYI BDE BU'I KHANG SRED PA'I PHYIR PA'I BRDOD PA DE NI KHONG Everybody says, Geshe-la, I want to get rid of the karmic results of all the bad things that I did when I was 16 and I was stupid. my most stupid things.

I did a lot of other stupid things but that was the worst. You know, when people say, everybody says, Geshe-la, I want to get rid of all the karmas I did and I say, you know that lady you met in the store yesterday that said your dress was ugly? DE NI KHO DE NI KHO You got it there somewhere?

DE NI KHO DE NI KHO means there you go. Not to me. Yeah, it's over.

DE NI KHO You got what you wanted. Does it? Hey, Geshe-la, can you get rid of my karma?

The lady who said your dress was ugly? You got what you wanted. You got the karma.

Good. I'm so glad I met the lady. I'm so glad she called my dress ugly.

I'm so glad she called my dress ugly. Use my bad karma. Thank you, Geshe-la.

Thank you for being so irritating. You used my bad karma. Thank you.

That might be another Buddhist way to insult someone. Since I met you, I've used so much bad karma. Okay, don't forget the word.

Don't forget the word. They call it NANG GI SKYE MCHA NANG GI SKYE MCHA means a local joke I used to get and nobody else knows what it means. Okay, so when you're headed back to your you go to Tucson airport and my manager in Tucson says you're two grams overweight.

The guy says Kelly you're two grams overweight. He says, Kelly, you should go turn to Jeni. She goes, Jeni said, DENI KO.

I'm so glad I used your bad karma. I'm busy tomorrow. All right.

[Speaker 2]
,GZHAN LA NUS PA'I NGAN BYAS PA DANG, ,YUL KHO NUS THUB PA'I, ,THRO BA'I SDUG BSNGAL DU NUS PA, ,BYAS PA'I LA YAG SDUG BSNGAL DU GCOD PAS BYAS PA RGYAS, But it's so stupid to waste the opportunity to Dany go, to use up an old bad karma, to use up a stinking old karma.

[Speaker 1]
And it's so stupid to respond and plant new ones. Your goal in life is to use up your old bad karma. The worst thing you can do when they open is to plant it again.

By the way, Earl, I have an answer for your debate. Where are you? This came to me when I woke up, before I woke up.

So that's why I'm asking you this question. Because you had a good question. Stupid question that irritates me.

[Speaker 2]
Stupid questions don't bother me at all. When you spread your legs, when you spread your legs, right?

[Speaker 1]
So Sara, when you spread your legs, what did we do today while we were on Jimi Hendrix's solo? That means you spread your legs. Open.

Or?

[Speaker 2]
Perpetuate.

[Speaker 1]
Where'd that come from?

[Speaker 2]
Where'd that come from?

[Speaker 1]
I don't even know how to order a taco, and he's like... So yeah, you spread or perpetuate. Samsara means perpetuates a lot.

So, if you ask me, it's a third level bodhisattva, it's a third level bodhisattva in samsara. If you think of samsara as spreading or perpetuating, is he in samsara? That was going to be my big debate for a while.

[Speaker 2]
Is he spreading?

[Speaker 1]
Is he perpetuating? That's the question. We think he's in samsara because he still has the results of his bad past actions, and he's still eating them because of the word samsara.

It means he's perpetuating new ones. So, in that sense, he's not in samsara. Is he still suffering?

Yes. Does he still have a headache? Yes.

Does he still have a... Do you know this Latin lady who says her dress is ugly? Yes.

But her actions are spreading. They're samsara-ing. They're samsara-ing.

He's not in the spreading mode. No, he's not in the spreading mode. Once you see your activities done, you don't plant anymore.

You are less likely to. You still do. You still do, but you have less possibilities.

I'm going to think about this tonight. It's stupid to plant new bad seeds when someone else helps you to use them. To use old bad seeds.

[Speaker 2]
What time is that? 3.5. All right. We're just balancing.

If you need pee-pee, just go to the bathroom.

[Speaker 1]
There's a lot of coffee with the waffles.

[Speaker 2]
This sentence has two medical terms.

[Speaker 1]
This sentence has two medical terms. I had to translate for the dialogue. This sentence has two medical terms.

I had to translate for the dialogue. One person told me the medical terms. And here's the word saktu.

Saktu means a small knife. Saktu means a small knife. That they used to use to bleed you.

That they used to use to bleed you. In Europe a long time ago, they believed that if you cut a person and they bleed a lot, then the sickness would go out. Then you fix it and the next day you feel better.

Then you fix it and the next day you feel better. But then they realized that people only die faster. So saktu is an instrument that they used to bleed people.

And that means to let someone bleed. Does it hurt? Does it hurt?

It hurts. They didn't have anesthesia. But if it saves your life, is it worth it?

But if it saves your life, is it worth it? Yes.

[Speaker 2]
I mean, they cut you open for cancer.

[Speaker 1]
They say, you have to open up. Then you say, ok, do it. Then you say, ok, do it.

I had a stomach thing here. I had a stomach thing here. I'm like, I don't want you to cut me.

I'm like, I don't want you to cut me. In English we say long-term plan and short-term plan. PUC means long-term.

So in the PUC, the cutting is going to prevent a cancer which kills you. What do you call it? There's a medical term.

A melanoma. What's it called? The one that causes the melanoma.

[Speaker 2]
It sounds like squeegee.

[Speaker 1]
The squeegee is squamish. When the sun gets to you, it turns you into a melanoma. And the melanoma causes cancer and kills you.

And so you have to cut it when it's still at the first stages. taryeba means in the future, suffering in the limited future. Like cancer.

Will you tell to the Dungyong You're going to do Chak and Duniau so you get rid of Puk and Duniau. You're going to accept something right now that hurts, maybe a lot, so you don't have cancer in three years. Yes, of course.

Cut me. Yes, cut me. What's the cut?

The lady in the little shop that told you. Oh, pain. Oh, thank you.

Pain. Oh, thank you.

[Speaker 2]
Duniau Chumu, a lesser pain.

[Speaker 1]
It's absolutely logical to be totally patient with this man. I said maybe stupid, but I'm not going to stop ever. I can't say bad words.

I can't beat my lama. Take a little pain, and be happy, and be grateful. Yes, it's okay.

Thank you, Ms. Denico. You're going to think it's Japanese. Arigato.

Arigato. Thank you.

[Speaker 2]
Okay, now we're off on a different subject.

[Speaker 1]
How long do we have? Three, four minutes. Okay, great.

I think we can finish it. The next subject in Chandrakirti's book is, how is it that anger can destroy your good karma? How does it work?

What are the rules? When you get angry, destroy your old good seeds. You have a bank account.

You know that lady. You have 5,000 good seeds in your mind. She says, that's a bad dress.

Those seeds are safe. But when you say, yeah, that's your face, then you lose 4,000 seeds. Your bank account goes up.

Your good karma goes down in one second. For some reason, one of the only things that can destroy your good karma is getting angry. Upset.

When I say angry, you say upset. I'm angry with my wife. No.

Where is that? Still losing good karma. How does it work?

What are the rules? Here's the explanation. I don't know if we're going to have time to finish.

If we don't have time to finish, we're going to do it in Guangzhou. All right.

[Speaker 2]
GANG PHYIR RGYAL ZAD RNAMS LA PHRAD PA'I JIN DANG PHYIN CUNG SKYE BA GANG PA'I RGYAL SAGS PA SKYE GCIG GYIS SBYONG DE'I PHYIR MI SON LAS BZHIN SDIG PA YOD MIN YIN There is no bad karma worse than anger.

[Speaker 1]
Why? GANG PHYIR Because RGYAL ZAD RNAMS LA PHRAD PA'I If you get angry at a bodhisattva, JIN DANG PHYIN CUNG All the good karma you did, for example, for being generous, being generous in Diamond Mountain, and helping with the cabins, and morality, all the karma seeds you planted, for a hundred GAL PA GAL PA means millions, billions of years, eons. In Sanskrit, the name is GAL PA.

In Sanskrit it is GAL PA, eons. All the good karma you made for a billion years, GYAL, all the good karma you made for eons, SKYE GCIG GCIG in a single moment, GYAL, disappears.

[Speaker 2]
Okay, then, okay, this is going to, this, you should get scared. Give me some details about this. You know, tell me how it works.

So, this is the only place.

[Speaker 1]
This is the only place where there is a good explanation.

[Speaker 2]
Tsongkapa wants to know, that's why Tsongkapa is super cool.

[Speaker 1]
Almost better than Jimi Hendrix. He's super cool, because he always says, I don't understand. What do you mean?

I'm going to lose a million years of good seeds for getting mad at me? What do you mean? Explain it to me.

Explain it to me.

[Speaker 2]
That's how it is.

[Speaker 1]
There's no worse karma than getting mad at you, because it destroys so many good seeds. We need more details. We've got to understand what's going on here.

I hope we can finish. If we don't, we'll finish tonight. How about it?

Let's just finish it. So, first of all, he's going to give you more information about this word. And secondly, he's going to make other comments about this.

Why? This statement was made about getting angry at a bodhisattva. And you're going to ask me, but Geshe-la, what if my husband is not a bodhisattva?

Do you lose any good seeds if you get angry? If he's not a bodhisattva. No, he's not a bodhisattva.

He's not a buddha. He's not a buddhista. Be careful.

LHAG PO NI RIGS SUGAR NI NAMAN YID DU MI HONG BA YIN TU MA ZAD Not only does getting angry create very bad karma, many bad karma, bad karmic seeds, it also destroys your good old seeds. It creates new bad seeds, and it destroys your good old seeds. How long?

[Speaker 2]
At who? Here's the detail. DANG NYID CHEN PO'I BYANG SEMS DANG NYID CHEN PO'I DE YUL DE DAG BYANG SEMS YIN PA MA NGES PA'I SANGS MYONG NA BYANG SEMS SU NGES KYANG So he's going to start with a bodhisattva.

[Speaker 1]
The person getting angry is a bodhisattva. Or is it a bodhisattva that gets angry? Do bodhisattvas get angry?

Yes. They're in samsara. I don't know.

Assuming that a bodhisattva is getting angry, we're going to do all the possible combinations. And the other person, who is the person they're angry at?

[Speaker 2]
YUL DE DAG BYANG SEMS YIN PA MA NGES They're not sure who the person they're getting angry at is a bodhisattva or not.

[Speaker 1]
Are you sure? Yeah. If you're not a high bodhisattva, you're talking about a bodhisattva that gets angry.

But that bodhisattva is not sure if the other person is a bodhisattva or not. So here's our first permutation. Here's our first possibility.

You're a good person, and you're angry at somebody, and you're not sure if they're a bodhisattva or not. How do you tell if somebody's a bodhisattva? They're good people all the time.

[Speaker 2]
So a Lama never hit their student, right?

[Speaker 1]
Yeah. Lama had a chestnut. KHON PA SHES CHE BA'I Or, they did figure out that the other person is a bodhisattva.

The person they're getting angry at is a bodhisattva. And the person they're getting angry at may be a bodhisattva. Or, they do know they're a bodhisattva.

That's an example.

[Speaker 2]
KHON PA SHES CHE BA'I But, KHON PA SHES CHE BA'I Why do they have so much KHON PA?

[Speaker 1]
We talked about KHON PA in two meanings. When it has an S, it means to be accustomed to something.

[Speaker 2]
With an S.

[Speaker 1]
Without the S, it means to take a step. This KHON PA means because you are accustomed to your negative emotions. I've never seen mental affliction in the New York Times.

I've never seen anything negative in the New York Times. So, unfortunately, the person who is a bodhisattva is used to getting angry. It's not possible for a bodhisattva to get angry at a bodhisattva.

What's the definition of bodhichitta? SEMS KYE The definition of a bodhisattva. Who wrote it?

[Speaker 2]
Maitreya.

[Speaker 1]
The Buddha of the future probably knows what bodhichitta is. Yes. Of course.

For the sake of others, you try to become a Buddha. If you really have this, you're a bodhisattva. It doesn't say just good guys.

Or who never get angry. It's not part of the definition. They just want to become a Buddha to help others, but because they got angry so many times in the past, in the store, they lose their temperament.

RGYAL SRED BYANG CHUB TU SEMS KYE DANG RANG RANG Towards that bodhisattva, towards that bodhisattva, they justifiably get angry or by mistake. Justifiably means somebody who cuts you in the eye, it's probably justifiable to get angry at them. Somebody who you mistake for somebody who hit you on the head with a bottle a few years ago, and you get angry at them.

That's called unjustified. Somebody who you think threw a bottle at you in the past, that's not justifiable. You can say conventionally justifiable.

Conventionally, you mistook it for another person. You're mistaking it. BSTAN PA DANG MI DANG DROG BTAGS DROG BTAGS, what's DROG DOG?

Those of you who studied Chang-e, you know DROG DOG. DROG BTAGS are mental images.

[Speaker 2]
Ouch. DROG DOG means what? Come on, somebody help me out here.

DROG DOG and BSTAN PA.

[Speaker 1]
Yeah, overestimate. Underestimate. Okay.

Some people overestimate reality, some people overestimate mind on this planet. It's very important in the school of the mind, it's only mind.

[Speaker 2]
But here they're DROG BTAGS. They are attributing, they're imputing DROG BTAGS, a fault to the other person.

[Speaker 1]
Maybe, whether or not GONG CHO BA'I SANGS PA SKAD CIG TZAM ZHIG SKYE NA YANG if they get upset for a single moment. He's very specific about the duration of the anger, for a single moment. Okay, good.

DE TZAM GYI RKYENG BSKYAL PA RGYUR ZAG PAS SEMS KYI TSOG A single moment of anger towards another person who knows it's a bodhisattva or is not so sure it's a bodhisattva, destroys a hundred kalpas of good karma.

[Speaker 2]
See, yeah. Good karma.

[Speaker 1]
Good karma. Yeah.

[Speaker 2]
Here it means the good karma they collected.

[Speaker 1]
GNAR BSHAD PA'I BRJEN PA DANG TSUL KHRIMS KYI BAR CHING KHON PA LAS All the good karma that you collected by practicing the two perfections that we discussed which were giving at the first level and morality at the second level.

[Speaker 2]
BAR CHING KHON PA LAS BRJEN PA'I RGYUR RNAMS SBYONG BA RGYUR Destroyed.

[Speaker 1]
RGYUR RNAMS BYANG SEMS LA YIN PAS BYANG SEMS LA KHONG MTHAR BA LA SKYE BA LTA CIG MOD So you can guess what happens if a person who's not a bodhisattva gets mad at a bodhisattva.

[Speaker 2]
Okay? He's not even going to give you a number.

[Speaker 1]
He's not even going to give you a number. Now, the crucial point comes. Do you ever know that another person around you is a bodhisattva or not?

If you want to help yourself, protect yourself, don't get yourself in trouble. Don't get yourself hurt, don't get angry at anybody. Okay?

Bodhisattvas are very... They have many methods. They can pretend to be an irritating husband for 30 years.

Because 30 years is not much time for a bodhisattva. They can be a million years. 30 years is nothing.

They can pretend to be your irritating anger just so that in the new year of the 31, you can say, did you forget all that you heard in Diamond Mountain about the lady in the store in the third aisle? How do you know about that?

[Speaker 2]
Okay?

[Speaker 1]
After 30 years, they show you who they are. It's possible. 30 years is nothing to a bodhisattva.

30 years is nothing. They're operating 500 years ahead. Don't try to figure out what they're doing.

Don't try to figure out what they're doing. Geshe-la, shut up. This is going to be useful 100 million years ahead.

Okay. In this little...

[Speaker 2]
little stupid horror movie, how many years of good karma do you love?

[Speaker 1]
If you're not a bodhisattva and you get mad at a bodhisattva, you might as well ask me how many teaspoons of water is in the Pacific Ocean? I don't know how many, but I know it's a lot.

[Speaker 2]
Gatsa Chenpochit said, you know, sang means like teaspoon.

[Speaker 1]
Sang means a measure. It's called a stick. A spoon.

Liberty has a... Like, ask me how many teaspoons of water is in the Pacific Ocean. I don't know.

Don't get mad at people. They might be a bodhisattva. Don't risk it.

People are like, my meditation isn't going anywhere. It's so irritating. It's so irritating.

Understand? If you want to just kill your virtue day by day, just do it. It's something.

I've seen people write it. They use the word irritate more often. Everybody go check your emails tomorrow.

Email irritate is there like 23 times. That's why you're meeting these people.

[Speaker 2]
I cannot tell you the Tsam. What's Tsam?

[Speaker 1]
I don't know the Tsam. Tsam means the little thing they pasted on the wall. It's a pretty place, right?

It's also a great place. I've noticed most people use that window. It's called Tsam To.

Tsam means to be there. Tsam means the limit. When a non-bodhisattva gets angry with a bodhisattva, I can't even measure it.

I can't tell them where the limit is. How much? Karma?

I don't know. I can't tell them. Maybe for a lot of us, the small irritation we have is finally destroying all good seeds.

And that's why our meditation isn't getting better. That's why our meditation isn't getting better. That's why we don't have a lot of money.

It's probably the small burning of karma every day. It's like the small irritation. It's not even because we're angry.

It's because we're irritated. It's just a few more days. ,DE YIN PHYIR DE LTAR NA, ,BRAL BU YID DU MI, ,'ONG BA'ANG PHAN PA DANG NI, ,MI SRID PAR GANG SGROL LA GZHAN PA'I, ,CHOG TU BRGYUR PA YIN PA MA YIN NA, Therefore, the best way to do it is to irritate you, or to annoy you.

,RDAN PA'I NYES PA LHAG PA THOG PA DANG NI, ,CHUNG ROL LA CHEN PO THOG PA'O, So, the ancient books that discuss this subject ask the question, why did they use the verb THOG PA? The past tense is DROG THAG PA. Do you want to get really obscure?

DROG THAG PA DROG? What does DROG mean? That DROG refers to the fuzzy part of a feather.

That you put on an arrow. What's it called? The part that's not the rib of the feather.

The hair is not the feather. DROG THAG PA means to tie it on an arrow. It means to put it on an arrow.

They used to put peacock feathers in the U.S. peacock feathers in the U.S. to overestimate and that became the word to overestimate. What other word is there? Anyway.

Here he explains it.

[Speaker 2]
CHUNG ROL LA CHEN PO THOG PA You...

[Speaker 1]
Somebody hurt you and you say it was bigger than it really was. What do we call that? Exaggerate.

It's not exaggerate. It's an important word in the school of the mind. The school of the mind.

[Speaker 2]
GE MTSA'I SBYONG BAR BSHAD PA DE'ANG BYA PA'I RNAM PAR ROL PA'I RTOG LAS Then Tsongkapa is like...

[Speaker 1]
He's Tsongkapa. Super sexy. And he's like, excuse me.

What does it mean when you say what's going on with my seeds? Can you explain to me exactly what happened? You say GE MTSA'I GE means good karma.

MTSA'I means the root. But GE MTSA'I means your credit card. Your bank account.

Let's call it bank account. Your root here means your bank account or good karma. How much good seeds do you have in your bank account?

[Speaker 2]
GE MTSA'I SBYONG BAR When you say... Tsongkapa is asking a question to the Buddha.

[Speaker 1]
He says, you're hurting my karmic bank account. What do you mean you're hurting my bank account? What do you mean you're hurting my bank account?

And how does it destroy it? How does it destroy it? If you read Tsongkapa, you just fall in love with him forever.

[Speaker 2]
Then he calls BYONG BAR RNAM PAR ROL PA'I RTOG It's called the Sutra of Manjushri's work.

[Speaker 1]
Manjushri is like playing. He's playing. Or it's a work.

Playing. Not cards, but playing spiritually.

[Speaker 2]
Jampel is the...

[Speaker 1]
What's his name? Oh, Jampel. What does it mean?

Oh, Manjushri. Manjushri. Oh, Manjushri.

I'll tell you something very sexy about this. Tsongkapa doesn't tell you, but I'm telling you. In the Sutra, somebody's going to tell Manjushri what it is, how many seeds destroy when you get angry.

Somebody's going to explain to who? To Manjushri. How you destroy your karmic bank account.

Who explains this Sutra? The boy Buddha, right? It's a girl.

No. It's a young lady. And her name is Golden Light.

And he doesn't tell you what it is. He didn't tell us that. In this Sutra, the person teaching Manjushri is a young lady.

She's like a goddess. Shining gold. Golden Light.

Oh, I lost it. I'll find it for you.

[Speaker 2]
But I think it's cool.

[Speaker 1]
The person that Tsongkapa is is teaching Manjushri is a very very special person who is teaching Manjushri anger. Do you want to know what anger is? Really?

You want to know what anger is? What is anger? It's that thing that destroys a hundred eons of good karma.

She's teaching Manjushri what is anger. She defines it as the definition of the karmic account of the last hundred million years. That's the definition.

She's teaching Tsongkapa quotes this young lady who is teaching Manjushri. Tsongkapa won't let it go. That's why he's cool.

He's famous for not talking about the difficult things. Easy things. Now, if you study all the sutras And if you study all the sutras, or in that sutra the play of Manjushri, it's not very clear if the person who is getting angry is a Bodhisattva, and the person who is getting angry is a Bodhisattva.

It's not very clear. But, in the commentary, it states clearly that in this sutra, the person that's talking about getting angry, and the person they got angry with are both Bodhisattvas. So, who's commenting?

Chandrakirti. Chandrakirti said that they're both Bodhisattvas in that sutra. Because just before he quotes this sutra, who?

Chandrakirti. He quotes a book called the Sutra of the Roar of the Lion of Maitreya. And that quotation is found in the compendium of all the sutras.

There's two compendiums. The one we're talking about was written by Arya Nagarjuna. He wrote a book called, what is said in all the sutras.

In that book, he quotes a sutra that clarifies that these two people are Bodhisattvas, to lose 100 eons of good karma.

[Speaker 2]
10 more minutes, hang in there. If you don't finish, I'll finish tonight. Why is he so complicated?

[Speaker 1]
He wants to have, when he makes a statement, he proves it. That's so smart. He goes to the scripture and he wants to give you the scripture.

That's how I like him. That's our lineage. We don't do shit or new things that I decided last week that are good or true.

We use the words of a person who can see all the future or all the past and all the things happening right now on any planet in the universe. It's a good strategy. Okay?

It's not what this yoga teacher thought last week. Okay?

[Speaker 2]
BYANG CHUB SEMS PA GANG LA ZHIG GIS, STONG GSUM GYI STONG CHEN PO'I JI STEN GYI GANG ZHUGS DOGS PA'I SEMS CAN, THAMS CAD DANG PHYIR PA DANG RGYUR PA DANG, KHU THUGS KYI DE PA TZAM GYIS, BYANG CHUB SEMS PA LA MA BYUNG ZHIG MED PAR MI YUL GYIS, That sutra says, if a bodhisattva could somehow go to one million planets in the universe, it's called a triple galaxy.

[Speaker 1]
It's a triple galaxy. You start with a thousand planets, a group of a thousand planets, that's called the first order galaxy. A thousand of those is called a second order galaxy.

A thousand, a thousand sets of a thousand planets, which is a million planets, a thousand of those is a third order galaxy. A billion planets. So, he says, imagine that a bodhisattva could go to a third order world system, one billion planets, take out all the people from all those planets, scream at them, that this dress is so ugly, and then hit them, and take a stick and beat them, every person on a billion planets, KHU THUGS KYI DE PA, smash them with his fist, okay?

[Speaker 2]
Or, when that hurt that bodhisattva, would it make as much bad karma for that bodhisattva?

[Speaker 1]
Like if they got mad at another bodhisattva, which is worse? Which is worse karma? The second one.

Who said that? The Buddha. Got it?

That's really extreme. You go to a billion planets, hit up a trillion dollars, hit up everyone on that planet, or say to them, get mad at a bodhisattva for a minute, which is worse? You burn out more good karma by being mad at a bodhisattva.

This is serious. Who said this? The Buddha.

BYANG CHUB SEMS PAR GANG YID BYANG CHUB SEMS PAR GCIG LA THA NA NUS SEMS DANG THA BA ZHIG ZHES DANG GI SEMS BSKYED PA DE TZAM GYI BYANG CHUB SEMS PAR LA MA BYUNG BA BZHIN YOD PA RGYUR LA It won't hurt the bodhisattva as much as if the bodhisattva got angry with another bodhisattva in his mind and hated them for a few minutes, for a minute. Okay? It would hurt the first bodhisattva.

MA BYUNG BA It's going to hurt them. It's going to hurt them. What's Tsongkapa going to do next?

What do you mean injured? What are you talking about? It would injure the first bodhisattva more if he got angry with another bodhisattva for a minute than if he hit all the people on a billion planets.

What do you mean injured? You can make things clear. Don't say injured.

What do you mean injured? That's Tsongkapa's next thing. It's Tsongkapa's system.

[Speaker 2]
Look, sorry, I'm still in the sutra. DE'I PHYI PHYIR BZHIN NA GAL TE DE'I THAMS CAD KHYEN PO YON TZAM LA DANG PO BYANG CHUB SEMS PA BYANG CHUB SEMS PA GCIG BZHIN LA NYOD SEMS DANG THAG LA DANG DANG BA'I SEMS GYI NYID DU SKYES PA DE NYID KYI THEL DU PHUNG PHRA PHUNG PHRA SO YANG PHUNG DGOS TE Why?

[Speaker 1]
Because if that Bodhisattva doesn't give up their quest for enlightenment doesn't leave their path they would have to put on more armor for every single moment that they got angry at the other Tsongkapa. What are you talking about? What do you mean armor?

What are you talking about? Why are you making it so complicated? Always tell me what happened to the first Bodhisattva.

Don't say those nice words. He's going to have to put on this armor again. And then someone presses him.

Somebody presses Tsongkapa and says, look, forget all the sutras. ROL PA PO which is Master Shura. ROL PA PO ROL PA PO which is Master Shura who is one of the oldest Buddha's the Buddha's teachers.

And Master Shantideva they both said one verse. Let's talk about one verse. Forget all this about the Bodhisattva wearing armor.

RGYAL PA MTHONG DU SAG PA YID RGYAL PA MTHONG DU SAG PA YID DBYIN PA DANG DE SHES CHOS LA SO RA'I PHYIR GANG YIN DE KUN YONG PHUNG MNGO'I PHYI KYIS SBYONG BAR BYED Shantideva says, RGYAL PA MTHONG DU SAG PA YID the good deeds you do for 1,000 eons, 1,000 million years, 10 billion years. If you're generous to three people, if you make offerings to the Buddhas, all those good karmic seeds, all those good karmic seeds are destroyed by a single incident of anger. Who said that?

Master Shantideva. He's a pretty serious guy. Kappa comes in very serious.

He said 1,000 eons. He said 1,000 million years. This guy says 1,000 million years.

What's the real number? He's not afraid to take a lot of masters, teachers, who seem to be contradicting and saying, what's the real number? Give me a number.

What's the real number? Is it 1,000 or 1,000? What does it mean?

If he hurts the Bodhisattva, he has to put his armor back on. What does it mean? Tell me what it means.

Tell me in English, in Spanish, in Chinese. Two more minutes. You're going to have to find out tonight.

You're going to have to find out tonight. Then Jettsun Kappa quotes a comment to the guide to the Bodhisattva's way of life. There are commentaries in Tibet that were not correct.

There were some commentaries in the beginning of Tibet that were not correct. One of them said, not 1,000 eons, many thousands of eons. Many thousands of eons are destroyed at a single semchen, a normal person, suffering.

But the real meaning of the word semchen, semchen meaning, suffering, the real meaning of the word is suffering. The meaning is, is a Buddha a semchen? No.

Is he a living being? Yes. So you have to be careful with the translation.

That book says, just by getting angry at another person who's not a Bodhisattva, you destroy more than thousands of eons of good karma. And Jettsun Kappa's answer is, yee-cher-ka, yee-cher-ka. And then we'll finish, okay?

Yee-cher-ka means to believe. Yee-cher-ka means to believe. Difficult.

What's he saying? I don't buy it. No, no, no.

I don't see Buddha said that. I know there's some books written by Tibetans that say, just get angry at a normal person and you lose millions, millions of years of good karma. Jettsun Kappa says, no, I don't believe you.

I don't know. It's too much.

[Speaker 2]
Jettsun Kappa says it's too much?

[Speaker 1]
Jettsun Kappa says it's too much. It's too much. He memorized all these books.

He doesn't have a laptop. He went to the monastery, read the Kangyur and the Tengyur, and he memorized all this. He's quoting all this from memory.

450 books. Not bad, huh? Okay, we'll finish this tonight.

Because Jettsun Kappa's not finished.

[Speaker 2]
He's worried about his own camera, his bank account.

[Speaker 1]
Wait a minute. Give me some details about this. I want to know clearly about what the heck you're talking about.

How mad do I have to get? How long do I have to get mad? What if I don't know the person is a Bodhisattva and they're not?

What if I don't know the person is a Bodhisattva What if I don't know the person is a Bodhisattva and they're not? Tell me what happens. He's very exact, okay?

He's like a dog. He's like Gracie on a bad day. He's like, oh, Gracie doesn't have a bad day.

They have some karma. I don't know. They have some karma.

I don't know how that happened. Adam, are you ready?

[Speaker 2]
Gracie's dad.