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[Speaker 1]
...a nice person. That's why I think he's a Buddhist. At least I think so.

So, we'll start right away. Champa is mentioned in the comment. Who wrote the comment about Chandrakirti?

Chandrakirti himself. He also wrote a comment about it. When Je Tsongkapa sometimes says the comment, then he means the comment which was written by the author himself.

So, he wrote the poem and then he also wrote another book which explains the poem. But or also, here it is also. It means but or also.

And we'll come back to your question later. And there are two reasons why the Bodhisattvas are so patient on the third level. If someone cuts open their arm, why are they so patient?

What is the first reason? As usual, they are more worried about the other person. And they understand that the other person will experience much more suffering for it.

They don't even have time to notice that they are being cut open. And that's true for everybody. Everybody who has ever hurt you will suffer more in the future than you are now.

What are the four laws of karma? The first one? The same thing does the same thing.

Watermelons make watermelons. You don't plant a banana and you get a cactus. That would be luck.

You plant a banana and you get the same thing. That's luck. If you plant a banana and you get a cactus, that's a problem.

The second law is that it doubles every day. So within 24 hours, the person who cuts open your arm will be cut open twice a day. And that's why this Bodhisattva feels this pain for the other person.

They feel the future pain of the other person. That was the first reason. What is the second reason?

They see it as a reflection. What did Master Shantideva do? If someone hits you hard with a stick, Master Shantideva said, you should be angry at the stick.

Why are you so bad? Why did you hit me? If someone hits you hard with a stick, you should be angry at the stick.

Why did you hit me with a stick? The stick was held by another person and it hit me. Why did you hit me with a stick?

Normally you should be angry at the person swinging the stick. Normally you should be mad at the stick. But the person swinging the stick, your past self, and the person cutting you, the person swinging the stick, the person swinging the stick, you should be angry at yourself, because you are causing the person to hit you.

I am not sure if I agree with this statement. He goes pretty far with this statement. If someone was a real Bodhisattva, or a real DJI person, they immediately start to think about who they hurt last week.

They don't even think about... What is the ultimate accusation? If you look at someone and say loudly, what did I do last week?

You are stupid, you hurt me, I don't like you. Then you become a real DJI person. What did I do last week?

That is an even more irritating answer. Could we switch to channel 5? 5.

How can normal people be patient if you are not yet a Bodhisattva, if you don't believe in karma, if you don't believe that people will go to hell if they hurt you, if you don't believe in emptiness, you are just a normal person. If your cousin comes and you are angry at him, you can give him some non-Buddhist advices, some advices that the Buddha didn't really mean. That is how you should start to think.

If someone says to you, you should do it this way, then you should think about if the Buddha really meant it that way. How other people practice patience. At the end of the class you get the translation.

And it is really difficult. The Tibetan is difficult and the English is even worse. Give me some suggestions about how you deal with people who make you angry.

The non-Buddhists. Two parts again. Number one.

It is just stupid to get angry. He will prove to you that normal people He will prove to normal people why it is stupid to get angry. Number two.

Why it is a good idea not to get angry. Here we go. DANG PO LA ZHIG DGOS PA MA'I PHYIR DU RIGS CHE BA'I GONG TONG I am going to explain them one by one and I don't want you to know because he explains one after the other and I don't want you to know the points before we get to that.

Who wrote the verse? Chandrakirti. 1,350 years ago.

DE LA DGE'ER DGON NA DE LA DGE BAR BYED PA'I SEMS DOGS PA DE BYED DGE'ER DGON When someone hurts you if you get DGON at them DGE'ER DGON is an old word for anger. I translated it as enmity. I translated it as enmity.

It is an English word. It is such a rare word in Tibetan that he had to translate it himself because it is such a rare word. I translated it as enmity.

When your anger stops will your anger stop? They called you stupid yesterday. Today you are still angry.

Will your anger today stop? Will your anger today It is stupid to get upset at somebody for what they did do to you. It's stupid to change what they did to you.

It's stupid because it's over. It's past. Just let it go.

Let it be good. Yeah, but I said it, I mean, it's not either good or bad. You can't take the words back.

The words are out there.

[Speaker 2]
The tongue... The tongue of bone doesn't work. That's offensive.

[Speaker 1]
Your tongue is soft, but it can hurt people for many years. Your friend can hurt you so much that you won't forget it for five years, even though he already forgot it the next day. So be careful with what you say.

Your tongue can hurt people for many years. Nobody can take a word back. That's why you have to be so careful with what comes out of your mouth.

You can't take it back. Therefore, it's just stupid to get upset at people. It's not going to change what happened yesterday.

It's not going to change what happened yesterday. There are two reasons here. Not to get upset.

First, it's not going to change what happened. You just have to let it be good. No matter how upset you get, it's not going to change anything.

Secondly, you say you want to have a good rebirth, but you get upset. Then you contradict yourself. And he explains that more now.

I think we should do a DCI level on anger. Most big Buddhist books have their own chapter on the art of not getting upset, because it's so self-destructing. I don't even know what level 10 is.

I think we should do a level 11. I don't know what level 10 is today, but we could do a level 11. Not only is keeping your patience appropriate for bodhisattva level 3, not only for those who are on earth, but for everyone who is on the bodhisattva level.

Also, keep your patience appropriate for the normal people, because it protects all the good things you ever did in your life. I'm not very handsome person. I can't play the guitar very well.

I'm not pretty. But I will destroy the karma for what I can do. If I get upset, I will destroy all the karma I can do.

And if I destroy the seeds, my guitar playing will be even worse tomorrow. If I get upset, all the good karma will be destroyed. Protect your good seeds.

That's why it's appropriate. Je Tsongkapa says, Master Dharmakirti is going to give us some tips for normal people, how to not get upset. If the bodhisattva is too much for you, then there are some tips for normal people.

In Tibetan, it's this cognitive finding. In English, it's a comma. Kumbha means to get pissed off.

That word is so rare, even in Tibetan, that he names a second word to explain it. They use it as a positive marker. But the hurt, the pain has already been caused.

It's too late. You can't change it anymore. Nobody can change it anymore.

Nobody can undo it. If you undo the shikambha, that's an even older Tibetan word. Why does he use it?

Chandrakirti uses it in his own commentary. So it's a super old word. Do you really become this person?

What she said can be changed. Tuff means phantom. If you are angry, that changes what he said yesterday, then you are pretty stupid.

That's why it's useless to become angry, because it doesn't change what happened yesterday. If you want to know what shikambha means, it's an old, old word again. It's a synonym for becoming angry.

It took me two hours. It's an ancient English word, and you will never hear it again. Anyway, so shikambha means, it's a super, it's like a 500-year-old word for becoming angry.

And he actually explains it pretty cool. He talks about it in his book.

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

[Speaker 1]
And she is an old word for your mind. And shikambha means, your mind is overwhelmed by this anger. Shikambha means to get pissed off.

Please excuse me for using such a bad language. Not only is it useless to get pissed off by what you can't change anymore, but you will hurt yourself in your next life. Anger has a special pemba.

Pemba means when you take an arrow and you let go of it, and pow, when you shoot an arrow, and you let go of it, and pow, you shoot stupid things in your next life. You will meet that person again. If you really hate somebody, then don't be nice to them.

Then you don't have to meet them again. If you really want to hurt somebody, then don't be nice to them. Because then there is no arrow that you will meet in your next life.

If you really don't like somebody, then don't be nice to them. Because then you will never meet them again. That's his first verse.

The normal advice. You will say that advice for the next life is not normal. But don't forget that it's normal to talk to people for the next life, even if they are not Buddhists.

Now comes the next argument for normal people. Why is stupidness annoying? Those who study Tibetan.

I really wanted to study Tibetan. I want to teach Tibetan. One or two of you.

[Speaker 2]
Notice the change in the length of the verse.

[Speaker 1]
Please notice the difference in the length of the verse. How many beats? Nine beats.

And the next verse. And the next verse? Eleven.

Sometimes the Sanskrit verse changes. And you have to be sensitive. Because the author wants you to notice it.

Why should you notice the verse? Because most people have to learn the books by heart before they are allowed to study it. In monasteries it is still like that.

You are not allowed to study Chandrakirti's book before you have learned it by heart. And then he says, stop, stop, stop. He has changed something.

And he actually wants to tell you that you should really think about this point. Maitreya has it in Abhisalamankara, in the eighth chapter, in the chapter about Buddhahood. He has changed a verse that is actually not feasible.

It is much more difficult to learn by heart. But if you have succeeded, you will never forget it. It is all about the Buddhas in this chapter.

I will go straight to the commentary. Why are you meeting this person? Why are you meeting this person who has hurt you?

Because you have hurt somebody in the past. You meet this person because you have hurt somebody in the past. Even if you go to the supermarket in chapter three and you have never met him before and he calls you stupid.

Who has put him in the supermarket today? Of course, you. So if you are stupid enough to think they just showed up to hurt you.

If you are stupid enough to believe that they just showed up to hurt you, then it means to have a stupid idea. If you are stupid enough to believe that they just showed up to hurt you, it means to have a spiritual realization that they are hurting you. And then you have to say, stop, how do you spell that?

Because they sound the same, but they have two different meanings. You fantasize that they just showed up in chapter three just to hurt you. And then you get upset at them.

Then you hurt them back. If the guy in chapter three says to you, the dress you are wearing today is really very ugly. And you say, come on.

And if you answer, okay, it fits your face. But if you give them that answer it contradicts your wish not to meet such people in the next life. Did they hurt you?

Yes. Did they hurt you? No.

Will you meet them again? No. Will you answer them the same?

Yes. No. It contradicts.

You say, you don't want to meet them again. But you still said, it fits your face. And it doesn't make sense.

You said, you don't want to meet them again. But you said, you called them ugly. So don't be stupid.

It makes sense not to get upset at people. If you don't want to meet them again, then you shouldn't get upset at them. Because that's the only way you'll never meet them again.

And it's also impossible to do it.

[Speaker 2]
And now we're going to stay on DOR PA BYAR CHOS BZHIN PA MED So here's the explanation of it. DOR PA KYI LUS LA MYUR PA'I SDUG BSNGAL CHEN PO RGA' BDAG GIS SGRUB PA NI The pain that someone is doing to you.

[Speaker 1]
So for example, if they cut you with a knife. The karmic result because you threatened someone else's life. Is anyone here in this room interested in threatening someone else's life?

No. I've decided you're all nice people. No one in this room someone else's life.

Right? No one in this room is going to threaten with a knife. There was a woman, she was also my prescott at the retreat.

And she confessed to me that a few weeks ago someone killed her. I looked at my phone. She's from Europe.

I looked at my phone and she ran in front of my car and I ran over her. And the only advice I can give is don't look at your phone. Just kill someone the way you do.

Or go to Singapore and buy too many things and kill someone. In my opinion, it's the worst country to go to. Anatole came to Singapore with me once.

Anatole said After you die, it's important that you are reborn as an animal. And there are other, this is a special one of the four flowers, the four flowers means the four arms, it's the subject of the DCI Level 2, the four by four. If you know the four ways that karma arrives, then your life will immediately get better.

Immediately it gets better. If you don't know the first way, you get the same thing back. We all know that.

That's the first way, the same thing comes back to you. Mostly in this life, also sometimes in the next. The second is the habit.

Once... I always give the example of lying to my mom. Why I didn't get the car back in time.

Why I didn't get the car back in time. Mom, can I have the car? In Arizona, you can drive with 15.

If someone is sitting next to you. From 16, you can drive alone. I was 16 when I got the car.

I was at home at 11. I don't know about your mom, but she was my mom. And she was sitting in the chair and had the car.

I don't know anymore. I thought you were at home at 11. And now it's 12.

Why are you late? The first time you lie to her. She knows immediately that you're lying.

She knows immediately that you're lying. How does it live, that body, without a brain, without a physical body, does it kind of live, able to survive? The body dies and becomes dust.

It doesn't do that. The seeds are just there. The seeds survive.

And when they open, you have a new life. Why, Geshe-la, why do we, why do we worship, if seeds can't be destroyed? So, by giving, you bring the seeds there, to give up prematurely, and then the result is small.

So, by giving up, the seeds open prematurely. Oh, now he remembers. Doesn't matter.

Who's got that wheel? Can you give it? Okay, we'll do that tonight.

RGYUD CHEN GYI BRDZE BA LHAG MA RIGS PA DANG So, RGYUD CHEN GYI BRDZE BA means So, you don't get just one result from one deed, you get four. So, RGYUD CHEN GYI BRDZE BA RGYUD CHEN GYI BRDZE BA RIGS PA DANG RGYUD CHEN GYI BRDZE BA So, when you address a woman who says that your dress is ugly, and you tell her, it fits your face, and you give her a hug, and you say thank you.

[Speaker 2]
I like that.

[Speaker 1]
Okay, let's go back to the verse. Oh, I didn't read you the verse- That's why. RGYUD CHEN GYI BRDZE BA RIGS PA DANG GZHAN GYI ZHIG TU ZHIG GZHAN GZHAN GZHAN GZHAN GZHAN Everybody says, Geshe-la, I want to get rich, I want to get rid of all the karmic results, all the bad seeds that I planted when I was 16, when I was stupid.

So I did my stupidest things when I was 16. I did other things, but those were the worst. You know, when people say, everyone says this, Geshe-la, I want to get rid of all the bad karmas that I did.

Then I say, do you know that lady you met in the store yesterday? She said, your dress is ugly. What's it mean?

Yeah, it's over. You got what you wanted. Geshe-la, did you say your dress was ugly yesterday?

Did she say, your dress is ugly? Denigo, you got what you wanted. Your karma is over.

I'm so happy that I met the lady in the supermarket. I'm so happy that I said, my dress is ugly. You should be thankful.

Thank you for being so irritating. You got rid of all my bad karma. And that can also be a Buddhist accusation.

Thank you. Since I met you, I got rid of so much bad karma. Nangkeksha means the secret world in which we meet and which no one else knows about.

So when you go home and fly to China, and you go to the Tucson airport, you have two grams of overweight. So when the guy says to Kelly, you have two grams of overweight, Kelly turns to Jenny and says, Denigo.

[Speaker 2]
Okay.

[Speaker 1]
GZHAN LA NUS PA'I CHOS PA'I MA YIN But it's so stupid to miss the opportunity to use up an old bad karma and plant it again. It's so stupid to plant a new bad karma when you plant the same karma again. It's so stupid that the old bad karma disappears and you should plant the new bad karma again.

That it happens to you again. Today I had an idea before I woke up. You asked a really difficult question.

You irritated me. Stupid questions don't bother me at all. I thought about it.

SARA means to spread the wings. We did that today when we played Jimi Hendrix. Ben forced me to learn that for the next time.

PRASIMEDH means to spread your legs. PRASIMEDH means to spread, to get worse. How do you say that?

Perpetuate. You know what? Where did that come from?

I don't even know how to order a taco and he says perpetuate. You spread it. SAMSARA means it's a self-perpetuating cycle.

If you ask me, it's a bodhisattva of the third level in samsara. If you look at samsara as spreading, if you look at samsara as a self-perpetuating cycle, then he's not in it. Does he maintain this cycle?

We think he's in samsara because he's still got the results of his bad seeds. He still needs them. But samsara means he's planting new bad seeds.

And in that sense, he's no longer in samsara. Does he still suffer? Yes.

Can he still have headaches? Can he still meet the woman in the supermarket who says the dress is ugly? Yes.

[Speaker 2]
Are his reactions spreading?

[Speaker 1]
Does he still maintain the samsara? No, no, no. You're planting a few more bad seeds.

[Speaker 2]
Yeah, I won't continue this. I'll think of something tonight.

[Speaker 1]
So it's stupid to plant new bad seeds when someone else is so nice to you and helps you to use up the old bad ones. You should thank them. If you need pee-pee, just go to the bathroom.

I know there's a lot of coffee in the Je Tsongkapa Center. This sentence has two medical terms. I translated for the Dalai Lama's doctors for several years.

It was really difficult. One was very polite and explained the medical terms to me. And the others just went on.

Tsakpo means a small lens, a small scalpel to let you go to the veins. In Europe they believed for a long time that if you let them go to the veins and they bleed a lot, the disease will go out of the body with the blood. And then they closed it again.

And then they found out that they simply died of anemia and blood poverty. Namba means sharp. And the other one means to let someone go to the veins.

Does it hurt? It hurts. Does it hurt?

Yes, it hurts. They didn't have anesthesia at the time. But if it saves your life, is it worth it?

Yes. If you have cancer, they cut you open. Then you say, okay, go for it.

I had a malignant tumor here. And then the doctor asked me, can I cut it open and take it out? So either it will kill you or I can cut it open.

And it was really scary. I took my lama with me. Be quiet.

Cut it open. And then they sew you up again. We went on tour somewhere afterwards.

And then everyone in Singapore asked, what is it? And then I said, don't think about it. So if you have a choice, you let them cut you open.

Does it hurt? Yes. Will you do it if it's that bad?

Yes. And it happens when you don't have a hat on in Diamond Mountain. Will you do it?

Yes, of course. Yes. Let them cut it out.

Yes, thank you for cutting me open. Who's the cutter? The lady in the supermarket?

Yes. Do they say my shoes are ugly? Thank you.

How's my hair? Is it ugly too? Thank you, thank you.

They just cut it, okay? They just cut it open. They need an old, bad camera.

[Speaker 2]
Say puk.

[Speaker 1]
Puk. Puk. Puk.

Puk. Puk. Puk.

Puk. Puk. Puk.

Puk. Puk. Puk.

[Speaker 2]
Puk.

[Speaker 1]
Puk. Puk. Puk.

Puk. Puk. Puk.

Puk.

[Speaker 2]
Puk. Puk. Puk.

Puk. Puk.

[Speaker 1]
Puk.seitsertorp sirtsertorp Thats how I feel. That he eats meat. I feel torped now.

Are you gonna stop and eat me? No, no, no.

[Speaker 2]
Leave me alone. I'm sick properties.

[Speaker 1]
future unlimited suffering in the long term. Will you do Chao Khen Dmyo to accept something right now that hurts, that will make you a lot of pain, that will make you not get cancer in the long term? Yeah, cut me off.

What is the cut? Yeah, the lady in the grocery store. Thank you.

Thank you. SDUG BSNGAL CHUNG DU The lesser pain, ZHES ZHIN DU ZHES ZHIN is absolutely logical to be totally patient with this. I almost said, absolutely not logical to suffer with the short-term, minor pain.

The little pain, take a little pain and be happy about it. Thank you, Mr. Yico. Okay, Mr. Yico. Thank you, Mr. Yico. Thank you all. Thank you.

Okay, now we're on a different subject. Okay, great. I think we can finish.

The next subject in China Kids' book is how is it that you can destroy your good karma? How does it work? If you're annoying, all your good karma is destroyed.

If you're annoying, you have money on the bank, you have 5,000 good seeds in your mind and you meet the woman in the supermarket and she says to you, the clothes are ugly, then your good seeds are safe. But if you say, it fits to your face, then 4,000 good seeds are gone in one second. For some reason, one of the only things that can destroy good karma is to become angry.

When I say angry, you should include upset. Are you upset? Yes.

How does it work? What are the rules? And here's the explanation.

I don't know if we're done with it. If we're not done with it, then we'll do it in GuangZhou.

[Speaker 2]
,RGYAL ZHES RNAMS LA CHOS PA YID, ,CHEN DANG PHYIR, ,BYUNG RGYAL BAR GAL PA'I RGYAL, ,DE PHYIR GYIS SBYONG, There is no bad karma.

[Speaker 1]
Why? ,RGYAL ZHES RNAMS LA CHOS PA YID, If you get angry, if you get angry at a Bodhisattva, all the good karma you made, for example, because you were generous in Diamond Mountain and you wanted to donate for the cabins, and all your good morals, a Gyalpa Gyal, for the good karma that you were in Hundred Kalpas for millions of years, in hundreds of millions of years, in thousands of millions of years, in, in Sanskrit it's called Gyalpa, eons.

All the good karma you made for millions of years, in a single moment, in a single moment, will be destroyed. You should get scared. Tell me how it works.

And here is the only place where it is really well explained. You see the statement in many books, but here is the explanation for it. That's why Tsongkhapa is so cool.

Better than Jimi Hendrix almost. He is totally cool. He always says, I don't understand it.

You lose millions of good seeds, just because you are angry. I don't understand it. You lose millions of good seeds, that's how it works.

That's how he is. There is no worse karma than anger, because it destroys so many good seeds. But we need the details now.

We need to understand what's going on. I hope we can finish. If we don't finish, then we will finish it tonight.

First of all, he gives you more information about the statement. And then he makes several comments about it. Why?

Because Bodhisattva. Because this statement refers to when you get angry at a Bodhisattva. And then you will ask me, but what if my husband is not a Bodhisattva?

How many good seeds do I get when I am angry at him? Be careful, even if he is not a Bodhisattva. Being angry not only creates bad karmic seeds, it also destroys your good seeds.

It not only creates bad karmic seeds, but also good seeds. How many, how annoying. On whom?

He is going to start with a Bodhisattva. The person getting angry at a Bodhisattva. That's how he starts with the statement.

You get angry at a Bodhisattva. You are the object of the anger. The problem is that you are not sure if the person you are angry at is a Bodhisattva or not.

Are you ever sure? That's why you listen better. He is speaking about a high Bodhisattva who is getting angry.

But is this Bodhisattva sure that the person he is angry at is not a Bodhisattva? No. And if he is not sure if he is a Bodhisattva?

How can you determine if someone is a Bodhisattva? A Lama never beats his students. Okay.

Or? Or maybe they found out that the other person they are angry at is a Bodhisattva. And the person they are angry at is a Bodhisattva.

And the person they are angry at is maybe a Bodhisattva. But we are not sure.

[Speaker 2]
Because they have so much kompa.

[Speaker 1]
We talked about kompa in two meanings. When it has an S it means kompa. It means to take a step.

This kompa means you are accustomed to your negative emotions. You are accustomed to your negative emotions. In the New York Times there are no negative emotions because you are used to it.

So, how is that possible?

[Speaker 2]
What is the definition of Bodhicitta?

[Speaker 1]
A Bodhisattva is used to being angry. They do, by the way. For the sake of others you try to be a Buddha.

That's Bodhisattva. If you have this wish, then you are a Bodhisattva. It's not just the nice guys.

They are Bodhisattvas. They just want to become a Buddha to help others. And that's why they want to become a Buddha.

And that's why a Bodhisattva in the supermarket loses his control. A Bodhisattva they justifiably get angry or by mistake they get angry. So, they become angry because they can't control themselves.

Somebody that you misbehave with, and then it's a justified anger. You have misbehaved with somebody. Or similar situations.

What is Drongo? Those of you who study Drange know the two terms. Drongo means things you overestimate or things you underestimate.

Some people overestimate reality and some underestimate it. You learn that when you study the Nurgeist school. But here is Jota.

You misinterpret the other person. It's not the fault of the other person. If they get upset for a single moment you get a specific moment of anger.

For a single moment. A single moment of anger in another person in a Bodhisattva when you're not sure it's a Bodhisattva or when you're not sure if it's a Bodhisattva you destroy the good seeds of a hundred kalpas. That means here the good karma that you have collected.

All the good karma that you have collected by practicing the two completions on the first level and the moral on the second level are destroyed. Destroyed. Now you can calculate what happens when a person who is not a Bodhisattva is angry at a Bodhisattva.

He doesn't even give you a number. He doesn't even give you a number. Now the crucial point comes.

Listen. Do you know if a person around you is a Bodhisattva or not? If you want to protect yourself if you don't want to put yourself in trouble then you can't afford to get angry at anyone.

Bodhisattvas are on a secret mission and they can pretend for 30 years that they are an irritating person because 30 years for a Bodhisattva who can look millions of years into the future for them it's not a long time. Only on the 30th wedding anniversary Honey, did you forget what you heard in Diamond Mountain about the woman in the third floor of the supermarket? How do you know about that?

Okay. After 30 years you show your true self. 30 years you didn't look out for a Bodhisattva.

They can look so far into the future try not to find out what they are doing. It can be useful in 150 years in spring this piece of land next door for example. If you ask me Je Tsongkapa how many years of good karma you destroy if you are not a Bodhisattva but you are angry at a Bodhisattva I don't know you can ask me how many drops the ocean has.

Sang is a measure if you have a I don't know just a lot remind yourself don't be angry at people you don't know who a Bodhisattva is don't risk it. It irritates me so much if I understand if you just want to destroy your virtue then then then you get irritated I can't tell you the Tsam Tsam can be the retreat border the window was a good place to put the protector sign this is called Tsam To this is the retreat sign Tsam is the border how far is the border if a non-Bodhisattva is irritated compared to a Bodhisattva there is I don't know how much karma everyone has for most of us if we get a little irritated with other people then they get smaller then your meditation isn't getting better then you destroy your good seeds and that's the reason why your meditation doesn't get better why you don't earn more money it's not the big anger it's it's it's this pass to your face it's these few words every day that's why if you want to make new bad karma and burn all your good get upset the best the best way is to get irritated

[Speaker 2]
in the

[Speaker 1]
ancient books where this topic is discussed there is a question why do they use the word John Dock I'm going to get really obscure. It's going to get really confusing. Where does that word come from?

That draw is first and foremost referring to the part of the feather. I'm going to write it on the arrow. Somebody hurts you.

Now, actually, if you study all the sutras, he says, in this sutra, the play of Manjushri, it's not clear if the person who gets angry is a bodhisattva and if the person who gets angry is a bodhisattva. But, in the commentary, it's clear that in this sutra, the person who gets angry and the person who gets angry, both are bodhisattvas. Chandrakirti says that in this sutra, both are bodhisattvas.

Because, just before he quotes that, so Chandrakirti, he quotes a book, which is called The Sutra of the War of the Lions by Maitreya. The one we're talking about is by Arya Nagarjuna. He wrote a book which, in all it becomes clear that if...

Concentrate, we'll do ten more minutes. If we don't finish, I'll finish this evening. Why does he make it so complicated?

Because he wants to be precise. If he makes a statement, then he knows that it will go in a certain way. He doesn't say it because someone says it and believes it.

He takes the statement and checks it. That's the system of our line. We don't invent anything.

We don't invent new things, where I decided last week that they are true. We use the view of a person who sees all things in this world, in the future, in the past and in the present. And not the yoga teacher who taught something.

The Sutra says, if there was a Bodhisattva somehow in the astronomy of the Abhidharma, it's called a threefold galaxy. You go with two planets, so a million planets, and one of these would be a galaxy of the third order in Buddhism, a billion planets. So he says, suppose there was a Bodhisattva and you take three of them and take a block and for a second you would be angry at another Bodhisattva.

And who said that? Lord Buddha. That's really extreme.

You go to millions of planets and you beat all people on these planets. Or you would be angry for a second at another Bodhisattva. And you need more good karma if you would be angry for a second at another Bodhisattva.

Who said that, Lord Buddha? It wouldn't hurt the Bodhisattva as much as if he was angry at another Bodhisattva It would hurt the first Bodhisattva. It would hurt the first Bodhisattva.

What's Tsongkapa going to do next? What do you mean injured? It would injure the Bodhisattva more if he got angry at another Bodhisattva.

It would hurt the Bodhisattva more if he got angry at another Bodhisattva than if he beat these thousand million people. Come, what do you mean injured here? Make it clear.

That's Tsongkapa's system. We're still in the sutra. Why do they, DANG POR SKYES KYI MA YIN SOGS MA STANG NA BYANG CHUB SEMS PA BYANG CHUB SEMS PA BYANG CHUB SEMS PA Because if that Bodhisattva doesn't give up the lust for enlightenment, but they would have to put on more armor for every moment that they're angry at another Bodhisattva.

What are you talking about when you say put on your armor? Why are you making it so complicated? Just tell me what happened to the first bodhisattva.

Don't say so many words about it. What does it mean to put on this armor? And then someone presses Kappa.

They say, look. Shantideva is Master Shura. This is one of the oldest buddhist teachers in Shibboleth.

Shantideva. They both have one verse. Verse.

Forget all that with the armor. It's way too complicated. Master Shantideva says, Shura says, the good deeds you do for a thousand eons.

One thousand eons. One thousand million years. If you're generous to other people, if you're generous to other people, if you're generous to other people, all of these good karmic seeds are destroyed by a single accident.

They're all destroyed by a single moment of anger. Who said that? Master Shantideva.

He's a pretty serious guy. He said a thousand eons. They said a thousand eons.

You're telling me a hundred eons. A thousand eons. What are we talking about?

Je Tsongkapa has no fear of taking many buddhist teachings that contradict each other. Are they a hundred? Are they a thousand?

What does it mean when the bodhisattva is injured? What does it mean to take the armor? Please tell me what it means.

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

Je Tsongkapa quotes some commentaries on the lifestyle of a bodhisattva. And there are a few commentaries that were not correct. In early Tibet, there are a few commentaries that were not correct.

And some say, not one thousand eons, but many thousand eons. Many thousand eons of good karma are destroyed by a single moment of anger towards a normal person. The word Semchim, the real meaning is living beings in bad translation, but it's actually suffering beings.

The meaning is suffering beings. Is Buddha a Semchim? Are all other beings suffering?

So be really careful when translating. That book says, only when you get angry towards another person who is not a bodhisattva, you destroy many thousand eons of good karma. And Je Tsongkapa says, Je Tsongkapa means to believe.

Gawa? Difficult. What's he saying?

I don't buy it. That can't be. Buddha said that.

I know there are a few books that say, get angry towards a normal person and you lose millions of years of good karma. I don't believe that. That's too much.

That's too much. When Je Tsongkapa says it's too much, then it's too much. He memorized all the books.

He didn't have a laptop. He read the Kanga and Tengu and he memorized it. He really memorized it all.

4,600 books. Not bad. Maybe we can learn a little bit.

We'll finish the rest tonight. Because Je Tsongkapa is not finished. I would guess.

I think he's thinking about his own karma account. Please give me the details. I really want to know what he's talking about.

How long do I have to get mad? If I don't know if it's a bodhisattva or not. Tell me what happens.

He's very exact. He doesn't give up. He's like a dog.

Like Gracie on a bad day. I know that Gracie never has bad days. She has a crazy karma.

I don't know. Adam, finished?