Сияющая: третья глава величайшего классического труда Чже Цонгкапы о пустоте (Аризона, 2016), занятие 2

[Speaker 1]
We're at Dralpar Khyang. You can look for S-G-R-A-N-I-B-Z. S-G-R-A-N-I-B-Z.

Yeah, good. Okay, we're just going to go straight into it, okay? Dralpar means in the commentary, meaning, who wrote a commentary to Chandrakirti's Entering the Middle Way?

Chandrakirti also wrote a commentary, okay? He wrote an auto-commentary, okay? So sometimes when Je Tsongkapa says the commentary, he means the auto-commentary, written by Master Chandrakirti himself.

In that auto-commentary, so he wrote the poetry, and then he wrote another book to explain his own poetry. And he said, when I said, Khyang, which means what? But or also, here it means also, okay?

It means, when I use the word also, I mean that those third level bodhisattvas, and we'll get to your question, okay? We'll get your question later today. Yeah.

There's two reasons why they can be so patient. There's two reasons why, when somebody's cutting their arm, they can be so patient. Do you remember?

What was the first one? Yeah, as usual, they're more worried about the other person than themselves. And they understand that the other person is going to have much more pain.

Much, much, much more pain. So they don't have time to notice their own cut. They are just thinking how bad this person is going to suffer.

And that's true of everybody, okay? Anybody who ever hurt you is going to suffer more themselves than whatever they're doing to you. Why?

Which law of karma? What are the four laws of karma? First one, shikua makes shikua.

Watermelon makes watermelon. You don't plant a lemon and get a shikua, okay? You don't plant a banana and get a cactus.

Okay, that's lucky. What you plant, you get the same thing. That's good luck.

If you plant bananas and you get cactus, there's a problem. Second one, it multiplies every day. Double, okay?

It multiplies double every day. So within 24 hours, the person who's cutting your arm will have their arm cut twice, right? And the bodhisattva believes it.

So they feel more the pain of the other person, okay? They don't have time to be upset. They already feel the pain of the other person, okay?

Well, that was the first reason. Then kyang means, also there's a second reason. What was that?

Yeah, they see it's a reflection. They see, you know, it's not... What did Master Sandy Davis say about sticks?

Yeah, if somebody hits you with a baseball bat, then you should get mad at the baseball bat. You're a bad stick. You're very bad.

Why you hit me? Somebody hit you with a stick, right? Hard.

Then you should get mad at the stick, right? You're a very bad stick. Why you hit me?

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

Should you get mad at the stick or should you get mad at the person who's swinging the stick? Well, I mean, it's the person swinging the stick. Nobody should get mad at the stick, okay?

The stick is just the instrument of the person holding it, right? Who's holding the person who's holding the stick? Yeah, your past karma, okay?

So, you shouldn't get angry at people who hurt you because they are like the stick. They don't know anything. They're just doing what your karma tells them to do, okay?

It's not their choice. You force them to do that. Master Shantideva goes further.

Do you remember what he said? It's very radical. I'm not sure I agree with it.

That's one thing, but he said something else. Since you made the guy hit you with the stick, you... You're hurting them.

You made the karma that forced them to hit you. So, you're causing their suffering in the future. You're hurting them, okay?

You made them to hit you with the stick. Now, they're going to have bad karma. You're like really thoughtless.

You're really a bad person. I'm not sure I... Okay, he goes kind of far, okay?

Alright, so that's the second reason. They see when somebody hits them, a real bodhisattva, third level bodhisattva, or DCI person, immediately they start thinking, who did I mess with last week? Who did I hurt last week?

They don't even think about this person, okay? The person's probably still hitting them, and they're like... The ultimate insult in a Buddhist group is...

You know, somebody's... Yeah, what did I do last week? Somebody's looking at you like, what did I do last week?

That means they don't like you. You're very irritating. Buddhist people don't say, you're stupid, you hurt me, I don't like you.

They say, what did I do last week? Somebody starts yelling at you. Then a real DCI person's like, what did I do last week?

That's even more irritating answer. If you want to piss off the people who piss you off, you can... You can start saying, while they're still yelling at you, you say, what did I do last week?

Alright, 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 regular people can be patient.

If you're not a bodhisattva, if you don't understand karma, if you don't believe that person will go to the hell realms for thousands of years by cutting you, if you don't believe any of that stuff, emptiness, seeds, 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.

Then you can give him some non-Buddhist suggestions. Non-what-the-Buddha-really-meant suggestions. Okay, got it?

You should start thinking like that. Every time someone tells you, I think you should do it this way, then in your mind you should say, is that what the Buddha really meant? Is that what the Buddha would be saying?

Some suggestions seem okay, but they're not complete. So here we go. How others practice patience.

By the way, at the end of this class you will get this whole translation. And you're welcome to use it for anything. It's difficult.

The Tibetan is very difficult. The English is worse. Okay.

NYID PA LA NYID Give me some suggestions about how to deal with people who make me angry that are not Buddhist. They're not really Buddhist. Here we go.

GONG SBYONG CHAL BAR MI RIG PA DANG SOD PA BSTAN PAR RIG PA There's two parts. Number one, it's stupid to get angry. Number one, he's going to prove to you, just normal people, why it's stupid to get angry.

Then number two, why it's a good idea to not get angry, not get upset. Okay, here we go. DANG PO LA ZHIG DGOS PA MED CIG NYE MIG CHE BA'I GONG CHAL BAR MI RIG PA CIG GI SDUG BSNGAL MI DGOS PA DANG NYON LEN BYAS PA I'm going to skip those four because he's going to explain them one by one and I don't want you to know the answer to the joke before you hear the joke.

Okay, we're going to just go straight. So we're going to start with NGOS PA. Okay, ready?

The verse, good. Who wrote the verse? Chandrakirti.

Long time ago. 1,350 years ago. NGOS PA BYAS PA'I GAL TE DER KUN NA DE LA KUN PA'I BYAS PA'I ZIN DOG DE LA KUN PA'I BYAS ZIN DOG GANG CI DE PHYIR DER KUN NGES PAR DER DON MED CIG RTEN PHAR RO DANG NI RGYAL BAR GYUR NGOS PA BYAS PA'I When someone hurts you, GAL TE DER KUN NA if you get KUN at them.

So KUN is an ancient word for anger. So I translated it as enmity. Because it's as strange in Tibetan as enmity is in English.

In fact, it's so strange, he has to explain it later in Tibetan. So if you're a really good translator and you come to a word which is ancient even for Tibetans, you should use an ancient English word. See what I mean?

Then you keep the feeling of the poetry. So if you feel enmity or anger towards someone who hurt you, will your anger stop what they already did to you? Like no.

Like they called you stupid yesterday and today you're still angry. Does today's anger stop what they said to you yesterday? No, it's too late.

Got it? It's just stupid. To be upset at somebody for what they did to you is stupid because it's too late to change it.

It's done. Past tense. Finished.

Then 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.

To be angry. Oh, you said that yesterday. Yeah, but I said it.

I mean, it's already there. Okay, get it? You can't take the words back.

It's too late. The words came out. The tongue of bone does lack, but harsh words can break a man's back.

Benjamin Franklin. Your tongue is soft, but it can hurt people for many years. You remember what your last boyfriend said to you on the day you broke up.

He forgot the next day. You remembered it for five years. Exactly what he said, you remember for five years.

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

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

Nobody can take it back. That's why you have to be careful what comes out of your mouth. Once the words are out, it's very difficult to put them back.

DE PHYIR BDER KHO NGES PAR BDUN DE MED Therefore, getting upset at people is stupid. Meaningless. BDUN MED means meaningless.

Pointless. It's not going to change what they said. JIG RTEN PHA ROL DANG NI RGYAL BAR GYUR Then he doesn't explain it, but he says, it also contradicts your goals for after you die.

It also contradicts your goals for after you die. And then Tsongkhapa is going to explain it. So two reasons here not to get angry.

Number one, it's not going to change what happened. You might as well let it go. No matter how angry you get, it's not going to change what he said yesterday.

Then secondly, you say you want to have a good rebirth, but if you get angry, you contradict what you say. Then he's going to explain that more. Here we go.

I think there should be a DCI level on anger. Many great Buddhist books give a whole chapter to the art of not getting upset because it's so destructive. Maybe there should be level 13 or something.

I don't know. I don't even know what level 10 is here. Okay.

DANG PO NI SRED PA'I DI BYANG CHUB BYANG SEMS SAR NAS PA RNAM KYI THUGS DANG SEMS PA'I CHOS YIN PA ZHIG TU MA ZAD KYI Not only is keeping your patience appropriate for third level bodhisattvas, SAR NAS LA SHEN PA SAR NAS means those who are on a level, meaning those who are on a bodhisattva level. SAR RU, on a bodhisattva level. LA SHEN Other people also, if you're not a third level bodhisattva, you should also keep your cool.

YIN TEN DAG LAG MI RDZAS PAR GSUNGS PA'I RGYUR YIN PAS Because it protects all the good things you ever did in your life. I'm not a very smart person or I'm not a very handsome person or I can't play guitar like Ben can play guitar. But if I get angry, I will destroy the karmas for what I can do.

I'll be even stupider tomorrow and my guitar playing will be worse tomorrow if I get upset because it burns good karmas. It burns away good karmas. THA DAG MI RDZAS PAR GSUNGS PA'I RGYUR Protect your good seeds.

YANG YIN PAS MI ZUD PA DANG DE MA RNAM CHO BA LAS DOG RIG PA BYAS PA NI So it's proper. And now Jetsun Kapa says, Master Chandrakirti is going to give us some tips just for normal people to not get angry at people. If the bodhisattva thing is too much for you, here's just some normal ideas.

GAL TE GNOD PA BYAS PA LAS DER TE GNOD CHE LA KUN PA STE If somebody hurts you and you get upset at them, CHO NA By the way, let's do a dictionary entry. Here we have a case in Tibetan of an appositive. An appositive.

Appositive means two nouns that come one after the other. The second one explains the first one. Mr. Obama karma, the president. That's an appositive. The second one is an appositive. Here it says, KUN PA TE CHO Say KUN PA TE CHO So in Tibetan, the sign for an appositive, which is a comma in English, is the conjunction TE.

SA LTA LTA LTA LDAN POR TE STE It means KUN PA meaning to get pissed off. Enmity, comma, meaning to get pissed off. The word is so rare, even in his own language, that he's giving you another word to explain it.

And they use TE between it. So that's a dictionary entry. TE used as an appositive marker.

They'd say GNOD PA CHE ZIN PA DOG TU MED PA But the harm, the hurt has already been done. CHE ZIN PA It's over. DOG TU MED PA Nobody can take it back.

It's too late. Nobody can change it. It's too late.

DOG TU MED PA means God can't make it, undo it. It's too late. DOG TU here means undo.

DE LA BSGOM PA DE LA TE DE LA MIG PA ZHES KHAMS PA BYAS PA If you do ZHES KHAMS PA towards them, ZHES KHAMS PA is a worse ancient word, more ancient than ancient. Why does he use the word ZHES KHAMS PA? Because Chandrakirti did in his auto commentary.

So Tsongkapa's being cute. ZHES KHAMS PA is an older than old word. BYAS PA GNOD PA CHE ZIN PA DOG TU MED PA Do you really believe that by getting angry at this person, it's going to change what they said?

Do you really believe that? CI DE MIN DOG KO KHA MA You doof. Doof means stupid.

Doof means phantom. Phantom. Phantom.

Oh, phantom. She said phantom. Phantom.

Phantom. Phantom. Phantom.

Anyway, doof means phantom. If you think it's going to change what they said yesterday, you're stupid because yesterday is yesterday. DE PHYIR DE LA KUN PA DE'ER NGES PA DON MO Therefore, it's definitely meaningless to get upset at people.

It's not going to change what they said. ZHES KHAMS NI By the way, he says, if you want to know what ZHES KHAMS PA means, because it's an older than an older word, it means ZHES LA TSUD PA'I SEMS KAR KAR BA DE CHO BA DANG DON GCO It's a synonym for getting angry. Okay, so what's an older word for enmity?

I got one. Take umbrage. It took me like two hours.

It's an English word that you will never hear again in your life. It's from Shakespeare. Something like that.

Anyway, so ZHES KHAMS PA means that it's like a 500-year-old word for get angry. And he actually explains it pretty cool. If you know Tibetan, he says, KAR KAR BA is the KHAMS PA and ZHES is a very ancient word for your mind.

ZHES KAR KAR BA means you got overwhelmingly irritated in your mind. So KAR KAR BA means overwhelmingly. ZHES means ancient, ancient word for mind.

KHAMS PA means to get pissed off. All right. Excuse me for using bad language.

Don't tell my Lama when they come. Okay. DE LTAR DGOS PA MED PA MA ZAD JIG RTEN PAR DOG GI SDUN YANG NI RGYAL BA RGYUR TE Not only is it meaningless to get angry about something that you cannot change anymore, but it also hurts you in your next life.

After you die, it's going to hurt you. Why? KHON MTHRO LA SKABS BYIN PA'I ZHI BA'I OG TU RNAM MA NYID DU DBANG BA'I PHAN PA'I PHYIR Anger has a special PEMBA.

Say PEMBA. PEMBA means like when you take an arrow and you let it go and it goes... It goes...

Arrow, shoot an arrow. You let go and the arrow goes... What's he talking about?

Projectory of what? Yeah, you're shooting stupid things into your next life. Then next life, you meet that person again.

If you really hate somebody, be nice to them. Then you don't have to meet them again. If you really want to hurt somebody, be nice to them.

Why? No arrow. Meet them again next life.

So 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. Like normal advice. By the way, you're going to say next life advice is not normal advice, but don't forget this book was written in...

India and Tibet. China. So they believe in next life.

It's not a weird thing to tell somebody in Circle K. Safe way. Okay.

Bashes? Tim Hortons. Kandaji.

It's okay to talk to people about next life. Even if they're not Buddhist. Okay, now next.

Now here's the next argument for normal people of why it's stupid to get angry. Okay. Now, those of you studying Tibetan, and I really want you to study Tibetan, and I love to teach those people, all one or two of you.

Notice the change in the meter. Okay. Here's the last verse.

How many beats? Yeah, nine beats. Okay, now listen to the next verse that we're on now.

Eleven. It changes to eleven. Okay, so sometimes the Sanskrit meter changes and you have to be sensitive to it because it means the author wants you to notice.

Why? Why would you notice the meter? Because most people would memorize the book before they're allowed to study it.

In the monastery still, in Sera Monastery, you're not allowed to study Chandrakirti's book until you memorize it. Okay. So then suddenly you're going pa-da-da-da-da-da-da-da, pa-da-da-da-da-da-da-da-da.

And you're like, wait, he changed that last one. It means he wants you to think more about it. Okay.

The most famous example of that is by Maitreya. Well, Milarepa also, but Maitreya in the Abhisamankara, in the eighth chapter, the chapter on Buddhahood, he changes it to impossible verse. The meter gets crazy.

It means he wants you to think about it. It's much harder to memorize and it stays with you. When he describes what a Buddha is.

Everything about Buddhas. So here, NGON BYAS PA'I MI RGYAS LAS KYI BUD I'm going to go straight to the commentary. GANG ZHIG RANG GI NGON NYE CHOS BYAS PA'I BDE BU SDUG BSNGAL LA LONG CHOS PA BZHIN DU GANG ZHIG RANG GI NGON BYAS CHOS BYAS PA'I BDE BU So why are you meeting this person?

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 3 you meet somebody and you never met them and they call you stupid. Who brought them to aisle 3 in the grocery store today? You did.

BYAS PA'I BDE BU LONG CHOS BZHIN DU DE LA STI MIN PA ZHEN GYIS BDAG LA NUS PA BYAS SO NYAM DU RTOG PA DE So if you're stupid enough to think they just showed up to hurt you. RTOG PA here, RATTA TATTANA RTOG KA RATTA TATTANA RTOG KA means to have a stupid idea. If you add the S, RATTA TATTANA RTOG KA SA RTOG it means to have a spiritual realization.

So when you're debating somebody in the monastery and they say RTOG PA you have to stop and say, how do you spell that? Because they are homonyms. They sound exactly the same.

So, you know, you have this fantasy, RTOG PA, that they showed up in aisle 3 just to hurt you. RTOG PA NI NUS BYAS LA RTOG KA LA And then you get upset at them. NUS LEN BYAS PA Then you hurt them back.

They say, in aisle 3 of the Bash's Safeway store, they say, you know, that dress you have on today is particularly ugly. You know, like you never met this person before. And they're like, God, that's an ugly dress.

NUS LEN BYAS PA Then you say, well, it matches your face. NUS LEN BYAS PA CI DE NUS KYI DUNG NGEL MI BYUNG BAR DUG PA But to give them that answer contradicts your wish not to meet irritating people in the future. If I ask you, did you meet this person yesterday?

Yes. Did they hurt you? Yes.

Would you like to meet them again? No. Did you answer them the same thing?

Yes. Duh! Okay, it's contradicting.

You say, you don't want to meet them again. But you said, it matches your face. Then that's not logical.

You say, you don't want to meet them again. But you called them a bad name. Then you have to meet them again.

So don't be stupid. It makes sense not to get upset at people. If you don't like them, don't get upset.

Because if you get upset, you have to meet them again. It's very simple and impossible to do. So here's the explanation of it.

The pain which someone is doing to you, for example, if they cut you with a knife, LUNG CHE PAS SOGS CHOD GYI MI DGE BA'I LAS KYI DE BU Is the karmic result of you threatening another person's life. Is anybody in this room interested in threatening other people's life? No.

You're all nice people. I checked for a week. I decided you're all nice people.

Nobody in this room is going to threaten somebody life. Right? Right?

Nobody in this room is going to try to kill somebody else with their car. I had a lady. She came to Prescott retreat.

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

And I said, what? She said, I was looking at my phone. I was driving.

She's from, I can't say. She's from Europe. And I looked at my phone and I looked back and a person stepped in front of my car and I killed them.

What can I do? 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 maybe kill somebody. This is the easiest way to kill somebody.

Alright. Or go to Singapore and buy too many things in the shopping mall and have a heart attack from carrying the bags. Okay.

No, because Singapore is so small you don't need a car. You can just walk everybody. Okay.

I'm just kidding. Singapore is the nicest, it's probably the nicest country to be in in the world. I think so.

I mean, I went, you remember Anatole? He went to Singapore with me for one day and then at the end he said, Geshe-la, I said, what? He said, I just realized something.

I said, what? He said, America is a third world country. Okay.

NGES SANGS RGYUD NGES SANGS RGYUD NAM YIN NGES SANGS RGYUD NAM YIN DRAG POR NYONG ZHING If you call that stupid person, if you tell them they're stupid, NGES SANGS RGYUD NAM YIN DRAG POR NYONG ZHING you will have to, after you die, it's possible you will become an animal or something. Okay. It's possible.

RGYUD TUL GYI BRAL BAR LUG PA CHEN RNAM And there are also other RGYUD TUL GYI BRAL BAR LUG PA CHEN RNAM So there, RGYUD TUL GYI BRAL BAR LUG PA CHEN RNAM is a special one of the four flowers. Okay. It's a name.

Some of the four flowers are called RGYUD TUL GYI BRAL BAR LUG PA CHEN RNAM Okay. Somebody is going to tell me four flowers means the four ways in which karma opens. It is the principal subject of DCI level two.

One of the principal subjects. Four by four, right? If you know the four ways that karma opens, your life becomes immediately cooler.

Okay. Your life becomes more cool immediately. What's the first way that karma opens?

Yeah, you get the same thing back. That's the one you usually think of. You know?

You kick somebody in the butt on Tuesday, somebody will kick you in the butt on Wednesday. And Thursday and Friday. Okay.

That's the first way that karma opens. Same thing comes back to you. Mainly in this life.

But also next life. What's the second one? Yeah, you get the habit.

Once you... And I always give the example of lying to my mom about how... why I didn't bring the car back on time after my high school date.

Okay. So I never lied to my mom. And then one night she said...

I said, Mom, can I use the car? This is like 16. In Arizona, you can drive when you're 15.

With another person. With an adult. But at 16, you can drive by yourself.

So I got to 16. I asked, Mom, can I borrow the car? Yes.

But be home by 11. Then... I don't know about your mom, but my mom will sit in a chair until 11.

Facing the front door. The light is kind of dark, so I don't know she's there. Then I walk in at 12.

And she's like... And I'm like, Oh, Mom. You couldn't sleep.

She's like, Yeah, I was waiting for 11 o'clock to come. And it's 12 already. And I'm like...

She said, Why are you late? The first time you lie to your mom, and you're like, We had a flat tire. The car had a flat tire.

Then my mom will say, Which tire? And you're like, Go to bed. No more use the car for one week.

She knows you're lying right away. So the first time you lie, you're not very good at it. The second time, you're much better.

You come back at 12 o'clock. She says, What happened? Flat tire.

Which one? Left back. What happened?

Cop came, named John. Where was it? Highway 17.

Why are you home late? Cop called the dispatcher, couldn't get the car. Ruined the tire.

Any more questions, Mom? So the second karmic result of anything you do is you get the habit. You get a habit of doing the same thing.

Lying or telling people in the store they're ugly. Okay. Third one.

Your environment. If you lie to your mom, for example, the third way the same karma opens, the third way the same karma opens is that people around you, your country, there's more lying going on. The newspapers lie.

When I first grew up in America, the newspapers were mostly neutral. And the news was the news. Now the news is, did you hear, on the Republican channel, did you hear Mrs. Clinton was cheating on her emails?

And then on the Democratic channels, did you hear that Jeb Bush was cheating? You know, like that. It's all lie.

They're all just lying about each other. So why do I have to see that in my world? On the TV.

That's the third way karma opens. People start lying around you. Then there's more corruption in your country.

You can't get an apartment unless you bribe the manager. You can't get a good doctor unless you bribe the hospital. It's like that.

Because we lied. What's the fourth one? Fourth one is pretty simple.

Mathematics. If a karma doubles every 24 hours, then you don't have time for all those karmas to ripen before you die. If in one month, and you can do the math, I think it's 1.4 million, a single deed becomes 1.4 million times more seeds, then 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. What'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 then you say, could you please cancel all those bad karmas?

And then Buddha says, okay, I like you. Let's just cancel all those bad karmas. We don't believe it's possible.

You have to get what you did. Nobody can cancel it. Nobody exists who can cancel it.

If they existed, I wouldn't have a dentist. Buddha would have taken all my bad karma already. He's a nice guy.

Super nice. Or she is a nice woman. If she had the power to cancel my bad karmas, she would have done it already and I wouldn't have a dentist.

My dentist not only hurts, but he takes most of my income. If Buddha can take away my bad karma, I'll have more money and I wouldn't have this pain. Right, Christine?

She got her tooth taken out. Sorry. A couple of days ago.

All right. So at the end of your life, you always have extra ones left over. Everybody.

Those seeds outlive the body. Without a human mind, without a brain, physical brain, and without body, those seeds can live. They will survive.

If the body dies and rots and becomes dust, it doesn't hurt those seeds at all. They just sit there. Where?

Wherever you died. They just sit there. Then they open and you have a new world.

You cannot destroy a karmic seed. Geshe-la, why do we do confession four powers if you cannot destroy a karmic seed? Can anybody explain it?

Huh? Say it more clearly. Say it, Scott.

What's that mean? Yeah, prematurely. Okay.

So the four powers doesn't stop a bad seed. It makes it open too early. Like a bean sprout.

Those terrible things that people think I want to eat in a sandwich. I open the bread, I take them all out. Who wants to eat a thing that tastes like a bunch of bugs?

Sorry. I'll probably eat them next year and tell you to eat them next year. Oh, that reminds me.

Okay, so anyway, that's the four. Who's got that wheel? You got that wheel thing?

Can you get it? Bring it. I want to show it to people.

How about tonight? Let's do it tonight. All right.

GYUD KHYEN GYI DEBO LHAG MA LUD PA RNAM So GYUD KHYEN GYI DEBO means some of those karmic results are called... So you don't just get one karmic result from one deed. You get four.

You always get four. MA LUD PA CHEN GYI GYUD KHYEN GYI DEBO YIDDHA MYONG BA MA LUD PA DOG PA GYUR GANG YIN PA So when you tell the lady who's told you your dress was ugly that it matches her face, you get multiple openings of karma. You get multiple results from one karma.

LAS KYIS LHAG MA SRED PA BYED PA GYUR PA DUP PA DE NYID GO TE I like this. Let's go back to the verse. Oh, I didn't read you the verse.

That's why. NGON BYAS PA'I MI RGYAS LAS KYIS DEBO GANG SRED PA BYED PA GYUR PA DUP PA DE NYID GO Everybody says, Geshe-la, I want to get rid of the karmic results of all the bad things I did when I was 16 and stupid. Okay?

That's when I did my most stupid things. I don't know about you. I mean, I did a lot of other stupid things also, but that was here.

You know, but people say, everybody says, Geshe-la, I want to get rid of all the bad karmas I did. Okay? Alright?

Then I say, you know that lady you met in the store yesterday? Yes. Who said your dress was ugly?

Yes. DE NYID GO Okay? DE NYID GO You got it there somewhere?

DE NYID GO DE NYID GO means there you go.

[Speaker 2]
What's it mean?

[Speaker 1]
Yeah, it's over. It's over. DE NYID GO You got what you wanted.

That's it. Oh, Geshe-la, can you please take away the bad karma? Did the lady say your dress was ugly yesterday?

Yes. DE NYID GO You got what you wanted. You used up the karma.

Yay! Okay? I'm so glad I met the lady in the store.

I'm so glad she called my dress ugly. You know? I used up all my bad karma.

You should thank her. Thank you. You're so irritating.

You used up my bad karma. Thank you. That can be another Buddhist way to insult somebody.

You know, like... You're like, thank you so much. Ever since I met you, I used up so much bad karma.

Okay, don't forget the word. Let's make it an inside secret. They call...

NANG GI KHE CHA NANG GI KHE CHA means secret word that we all use together and nobody else knows what it means, you know? Okay, so, I don't know. When you're headed back to China and you go to Tucson Airport and the guy who checks your luggage says, you're two grams overweight.

You know, somebody tells the guy, says, Kelly, you're two grams overweight. Then she can turn to Jenny and say, DE NYID GO I'm so happy I just used up some bad karma. I love this guy.

Maybe he's not busy tomorrow. Okay. GZHAN LA GNOD PA'I LEN BYAS PA DANG RGYU KHONG NAS THUG PA'I THO BA'I SDUG BSNGAL GYUR NONG BA LAS CHE LHAG PA'I SDUG BSNGAL PHYIR TE LA YANG SDUG BSNGAL DE SA BON TE RGYUR GNYIS DU JI LTA BU NI PHYIR PAR BYED PAR RIGS TE But it's so stupid to waste the opportunity to DE NYID GO.

To use up an old bad karma. It's so stupid to respond and plant new ones. Your goal in life is to use up your old bad karmas.

The worst thing you can do when they open is to plant them again. By the way, Earl, I had an answer for your debate. Where are you?

This came to me before I woke up. Sometimes that happens to me. Because you had a nice question yesterday.

Tough question. They irritate me. Stupid questions don't bother me at all.

So the words sansara, I was thinking like prasarita. What are they called? Parasana.

Where you spread your legs, right? So sara. Sara means to spread.

We did it today while we were playing Jimi Hendrix solo. Which Ben promised me to learn for next time. So prasarita means you spread your legs out, right?

So sara means to spread or to get worse or to what do you call? Perpetuate. You said that?

Where'd that come from? You're like, now you're getting like word. Perpetuate.

I don't even know how to order a taco and he's like, perpetuate. So yeah, you spread, they perpetuate, okay? So sansara means perpetuates a lot.

So if you ask me, is a third level bodhisattva in sansara or a second level bodhisattva? If you think of sansara as spreading, perpetuating, is he in sansara? That was going to be my big debate for Earl today.

Is he spreading? Is he perpetuating? That's the question.

We think he's in sansara because he's still got the results of his bad past deeds and he's still going to be eating them. He's still going to be experiencing them. But the word sansara means is he perpetuating new ones?

You see what I mean? So in that sense he's not in sansara, okay? Is he still suffering?

Yes. Can he still get a headache? Yes.

Can he still meet the lady in the grocery store who says she has an ugly dress? Yes. But are his reactions spreading?

Are they sansara-ing? We have to say no. He's not in the spreading mode.

How's that? Oh man, don't ask me that. You are less likely to.

You still do. Okay. We'll continue this.

I'll think of something tonight. Okay. So it's stupid to plant new bad seeds when someone else helps you finish off an old bad seed.

You should be thanking them. What time, Scott? 3.45. Alright, we're just about on time. If you need pee-pee, just go, okay? I know there was a lot of coffee with the waffles. DE NA MEN PA'I NAS SO'I THABS SU RGYUR PA'I TSAK BU RNAMS PA'I LTAR BA'I SDUG BSNGAL LA GSOS PA BYA BA LTAR This sentence has two medical terms.

Medical terms are difficult in Tibetan. I had to translate for the Dalai Lama's, both his doctors, for a couple of years, and it was painful. One was very polite and always stopped and paused and told me the medical term.

The other one just kept going. Okay, so here's the word, TSAK BU. TSAK BU means a small lance, a small scalpel that they used to use to bleed you.

So in Europe also, many years ago, they believed that when a person's sick, if you cut them and they bleed a lot, then the sickness will go out. Then you fixed it and then they feel better the next day. But actually, later they found out the person just dies faster.

But it's called bloodletting, right? Letting somebody's blood. So TSAK BU is an instrument that was used for bloodletting.

RNAMS PA'I means sharp. LTAR BA'I means to let someone's blood. It's a medical treatment.

Does it hurt? It hurts. They didn't have anesthetic.

It hurt. But if it saved your life, is it worth it? Yes or no?

I mean, they cut you open for cancer. They say, look, we have to cut you open. Then you say, okay, go for it.

I had a son's thing here. The doctor told me, if you don't cut it out, you're going to have a problem. Then I'm like, man, I don't want you to cut me up.

They're like, well, okay, up to you, Geshe Michael. Maybe it will spread and kill you. Or maybe you just cut it.

I'm like, okay, cut it. I took my lama, because I was scared, you know. Put you in a chair.

The lady's like talking to me. I said, shh, be quiet, just cut. Then you're like, they sew you up.

I don't know, where did we go on tour after that? People said, what's that thing on your head? I said, it's 20 stitches.

They're like, what's that? I said, don't worry about it. She did a good job, you can't say anything.

But if you have a choice, you will say, cut, cut me. Does it hurt? Yeah, will you do it?

When the time comes. If you don't wear a hat at Diamond Mountain, that's what happens, okay? Like here and here, okay?

Will you do it? Yeah, do it, go ahead, cut. You're happy.

Thank you so much for cutting me. Who are we talking about? Who's the cutter?

The lady in the store who said you have an ugly dress. Does it hurt? Yes.

Should you thank her? Yeah, go for it. You want to say my shoes are ugly also?

Thank you. How's my hair? Is it ugly also?

Thank you so much. They're just cutting, okay? They're using up your own bad karma.

SRI BUDDHACHARAYA PHUGS KYI SDUG BSNGAL THAG YOD PA DOG Okay, now, PHUGS, CHAL, say PHUGS. CHAL PHUGS, CHAL Let's do a dictionary entry, okay? PHUGS and CHAL.

Don't ask me how to spell CHAL, I don't remember. PHA SHAG GYI PHUG KA SA PHUG and then CHAL AO PHA RA THUG THAG DANG Is it? Oh, it's here, yeah.

AO PHA RA THUG THAG DAG CHAL PHUG means in the long term. CHAL means in the short term. In English we say, what do we say?

Long term plan and short term plans? Immediate plans? Like that.

PHUG means long term. In the long term. So, in the PHUG, the cutting is going to prevent a cancer which kills you.

What do you call it? There's a medical word. Yeah, melanoma.

But what's the first one called? The one that causes the melanoma. What is it?

It sounds like squeegee. Squamish. The sun gives you squamish.

Squamish turns into melanoma. Melanoma kills you. So you have to cut it while it's still squamish.

Okay. Then, DBYAL THAG YED PA means future unlimited suffering, PHUG, in the long term. Cancer.

Will you do CHAL GYI SDUG BSNGAL to get rid of the PHUG KYI SDUG BSNGAL? Will you accept something right now that hurts maybe a lot that you don't get cancer in three years? Yeah, go ahead, cut.

Cut me. What's the cut? Yeah, the lady in the grocery store.

Thank you so much. Oh, pain. Pain.

SDUG BSNGAL CHU MU a lesser pain, CHE BZHIN DU GSOS PA RIG PO It's absolutely logical to be totally patient with this... I almost said asshole, but I'm not allowed to say bad words. Don't tell my Lama I said any bad words.

So, a little pain. Take a little pain and be happy and thank them. In your mind say, Okay, Deniko.

Okay, Miss Deniko. They'll think it's Japanese or something. Deniko.

Arigato. Okay. Sorry.

Deniko. Okay, now we're off on a different subject. How long we have?

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?

What's the mechanics? How does it work? What are the rules?

When you get angry it destroys your old good seeds. You have a bank account. You meet the lady at the grocery store with 5,000 good seeds in your mind.

She says, That's an ugly dress. Those seeds are safe. Nothing happened to those seeds.

But when you say, Yeah, they match your face. Then you lose 4,000 seeds. Your bank account goes whoop!

Your good karma bank account goes whoop! In one second. For some reason one of the only things that can destroy your good karma bank account is getting angry.

Upset. When I say angry you should include upset. Are you angry at your husband?

No. Are you upset? Yes.

Same thing. You're still losing good karma. How does it work?

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

If we don't have time to finish we'll do it in Guangzhou. Okay. ,GANG PHYIR RGYAL ZE RNAM LA PHRAD PA YID, ,BYED DANG PHYIR BYUNG RGYAL BA GAL PA RGYAL, ,SAGS PA SKAD CIG GYIS ,SAGS PA SKAD CIG GYIS ,BYONG DE'I PHYIR ,MI SOG LAS GZHAN SDIG PA YONG MI YIN There is no bad karma worse than anger.

Why? ,GANG PHYIR ,GYAL ZE RNAM LA PHRAD PA YID If you get angry at a bodhisattva ,BYIN DANG PHYIR BYUNG all the good karma you made for example by being generous at Diamond Mountain and helping with the cottages and morality all the good karma seeds you planted ,GAL PA RGYAL for a hundred ,GAL PA ,GAL PA means billion years. ,GAL PA means billion years.

,EON In Sanskrit the name is GAL PA. ,EON, billion years. All the good karma you made for a billion years ,GYAL SAGS PA which you collected ,SKAD CIG CIG in a single moment ,BYONG destroyed.

Then, okay, this is going to you should get scared. Give me some details about this. Tell me how it works.

So this is the only place there is a good explanation. You can see that statement in many Buddhist books but he explains it. Tsongkhapa wants to know that's why Tsongkhapa is super cool.

Almost better than Jimi Hendrix. Almost. 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 by getting pissed off at my husband? What do you mean?

Can you just tell me more? Explain it to me. That's the way he is.

There's no worse karma than anger, because it destroys so many good seeds. We need more detail. We got to understand what's going on here.

Here we go. I hope we can finish. If we don't, we'll finish tonight.

How's that? Let's just finish it. First of all, he's going to give you more information about this statement.

Then secondly, he's going to make some other comments about it. Why? This statement was made about getting angry at a bodhisattva.

But you're going to ask me, Geshe-la, what if your husband's not a bodhisattva? Do you lose any good seeds if you get angry at him? Is he not a bodhisattva?

No, no, he's not a bodhisattva. Why? He's not a Buddhist.

Be careful. Okay. Not only does getting angry create very bad karmic seeds, it also destroys your old good seeds.

It creates new bad seeds, but it also destroys your old good seeds. How many? How angry?

How long? At who? Here's the details.

I hope. ,GANG GI PHYIR BYANG SEMS BDAG NI CHEN PO DE, ,YOD DE BYANG SEMS YIN PA MA NGES PAS SANG, ,YANG NA BYANG SEMS SU NGES KYANG, He's going to start with a bodhisattva. The person getting angry is a bodhisattva.

Do bodhisattvas get angry? Yes, they do. Are they in samsara?

I don't know. Okay, so assuming it's a bodhisattva getting angry. So we're going to do all the possible combinations.

And the other person, ,YUL means the person they're angry at, the object of their anger. ,BYANG SEMS YIN PA MA NGES, They're not sure who the person they're getting angry at is a bodhisattva or not. They're not sure.

Are you ever sure? Yeah. So we better listen.

Even if you're not a high bodhisattva, he's talking about a high bodhisattva who gets angry. But that high bodhisattva is not sure whether the other person is a bodhisattva or not. So here's our first permutation.

This is 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 is a bodhisattva?

They act nice all the time. So a lama never hit their student, right? ,YANG NA BYANG SEMS SU NGES KYANG, ,NYON MONG GI GONG PA'I SHES BYED PA'I, Or, they did figure out that the other person is a bodhisattva.

Here's the case. The person getting angry is a bodhisattva. The person they're getting angry at is maybe a bodhisattva, or they do know they're a bodhisattva.

That's the example. ,GONG PA'I SHES BYED PA'I, But, ,GONG PA'I SHES BYED PA'I, because they have so much ,GONG PA', we talked about ,GONG PA'I in two meanings. ,DE'ER DE'ER DE'ER DE'ER DE'ER DE'ER DE'ER, When it has an S it means ,GONG PA', to be accustomed to something, like ,GONG RAM, with an S.

Without the S it means, we said ,GONG PA'I by ,GONG PA', you come closer to the Lord of Death. It means to take a step. This ,GONG PA'I means, to get, because you are accustomed to nyomo, to your negative emotions.

I have never seen mental affliction in the New York Times. If they don't put it in the New York Times, I don't want to use it for translation. Okay.

So, unfortunately, the guy who is a bodhisattva is used to getting angry, unfortunately. How is that possible for a bodhisattva? What's the definition of bodhichitta?

SEMS KYES PA NI GZHAN DU SPYOD YANG NA RDZOGS PA'I BYANG CHUB DU Definition of bodhisattva. Who wrote it? Maitreya.

Does the next Buddha probably know what bodhichitta is? I don't think so. They do, by the way.

SEMS KYES PA NI GZHAN DU SPYOD For the sake of others, you try to become a Buddha. That's all. That's bodhisattva.

If you really have that, you're a bodhisattva. It doesn't say only nice guys who never get angry. That's not part of the definition.

They just want to become a Buddha to help others. But uncontrollably, because they got angry so many times in the past, in the grocery store, they lose their temper. RGYAL ZAS BYANG CHUB TU SEMS KYES PA NAM LA Towards that bodhisattva, BSTAN PA DANG MIN BSTAN PA'I NYES PA LHAG PA RDOG THAG NAS Either they justifiably get angry or by mistake they get angry.

Justifiably means, someone who cuts you with a knife, it's probably justifiable to get angry at them. Somebody that 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 unjustifiable. It's a mistaken identity or something.

So we can say conventionally justifiable anger or conventionally you mistook him for another person. Or stuff like that. BSTAN PA DANG MIN BSTAN PA'I NYES PA LHAG PA DROG THAG NAS DROG THAG, what's DROG DOG?

Those of you who studied Chang-e, you know DROG DOG and KUN DAG. DROG DOG means what? Come on, somebody help me out here.

DROG DOG and KUN DAG. Yeah, overestimate or underestimate. Got it?

Some people overestimate reality, some people underestimate reality. DROG DOG and KUN DAG, very important in the study of Mind-Only School. We'll have to do Mind-Only School again someday.

But here they're DROG THAG. They're attributing, they're imputing DROG THAG, a fault in the other person, maybe wrongly. Whether or not they're imputing a fault to the other person wrongly.

KHONG PHRO BA'I SAMPA KHYAD CIG TZAM ZHIG ZHIG GYIS NA YANG If they get upset for a single moment, he's very specific about the duration of the anger. For a single moment. What time am I supposed to stop?

Okay, good. DE TZAM GYIS KYANG KHYAL PA RGYUR ZAG PA'I SON NAM KYI TSOG A single moment of anger by a bodhisattva towards another person that they know to be a bodhisattva, or they're not sure is a bodhisattva, destroys a hundred khalpas of good karma. Say, yeah, good karma.

SON NAM KYI TSOG, yeah. Here it means the good karma they collected. SNGAR BSHAD PA'I DBYIN PA DANG TSUL KHRIMS KYI BAR CHIN KHON PA LAS All the good karma that you collected by practicing the two perfections we already discussed in this book, which are giving at the first level and morality at the second.

Yeah, Vimala. BAR CHIN KHON PA LAS CHUNG YID RGYUR NAM BYUNG BAR GYUR Destroyed, okay? Destroyed.

RGYUR NA, BYANG SEMS MA YIN PAS BYANG SEMS LA KHONG DROG BA LA SKYE BA LTA CIG MA So you can guess what happens if a person who's not a bodhisattva gets mad at a bodhisattva. He's not even going to give you a number. He doesn't even give you a number.

Now the crucial point comes. Listen. Do you ever know that a person, another person around you is a bodhisattva or not?

If you want to help yourself, protect yourself, don't get yourself in trouble, you can't afford to get angry at anybody. Bodhisattvas are very sneaky. What's upaya mean?

Skillful means. They trick people. They can pretend to be an irritating husband for 30 years because 30 years is not much time to a bodhisattva who can see a million years ahead.

Okay? 30 years is nothing. They can pretend to be your irritating husband for 30 years just so on the New Years of the 31st year they can say, Honey, did you forget already what you heard at Diamond Mountain about the lady in row 3, aisle 3 in the grocery store?

And you're like, How do you know about that? Okay? 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. Oh, Geshe-la.

Shut up. This is going to be useful 130 years from now. In the spring.

Okay? That stupid piece of property over here. All right.

BYANG SEMS LA GONG DOR I gave a lot today. DE PHYIR RGYAL TSOG CHEN PO'I CHUD ZAS SANG GI DRANG GI NGES MI NUS PA LTAR BYANG SEMS LA CHOS PA'I NAM PAR MIN PA TZAM NGES PAR MI NUS SO If you ask me, Je Tsongkhapa, how many years of good karma do you blow if you're not a bodhisattva and you get angry at a bodhisattva, you might as well ask me how many teaspoons of water is in the Pacific Ocean. I can't tell you.

But it's a lot. Okay? He says, RGYAL TSOG CHEN PO'I CHUD say, you know, SANG means like teaspoon.

SANG means a measure in Tibet. Ana, what do you call those things? A scale.

A handheld scale like Liberty has. Like, ask me how many teaspoons of water is in the Pacific Ocean. It's a lot.

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

Don't risk it. People always ask me, how come my meditation isn't going anywhere? It's so irritating.

Understand? If you want to just kill your virtue day by day, just be irritated. Certain people write me, they use the word irritated more often in your emails.

Everybody go check your emails tomorrow that you sent to Geshe Michael. If the word irritate is there like 23 times, all right, that's why you're meeting those people. Okay.

BYANG SANG LO THUB PYI NON PA MED PA TZAM NGES PA MED I cannot tell you the TZAM. What's TZAM? Yeah, so TZAM can mean retreat border.

What's the little thing we pasted on the... The window is a good place, right? It holds the tape very good.

I notice most people use the window. That's called TZAM THO. TZAM THO means retreat marker.

So TZAM means borderline, boundaryline. How far is the borderline when a non-Bodhisattva gets angry at a Bodhisattva? TZAM MIN NUS I can't measure it.

I can't tell you where is the line. How much karma you burn up, I don't know. Cannot tell you.

Probably for a lot of us, the small upset or irritation we have with other people is steadily destroying small amounts of good seeds. And that's why our meditation isn't getting better. And that's why we're not getting more money.

And that's why my husband's not improving. It's probably the small burning of karma every day. Not by big anger.

It's like, yeah, matches your faith. It's just a few words a day. Okay.

DE PHYIR DE LTAR NA BRAL BU YID DU MI'ONG BA PHEN PA DANG DGE BA LA GNOD PA BYAS PA'I DIG PA NI MI GZUGS PA GONG ROL LAS GZHAN PA'I CHOG TU BRAL PA YOD PA MA YIN NO Therefore, if you want to make bad new seeds, if you want to burn up your old good seeds, the best way to do it is get upset. Get upset. DENG PA'I NGES PA LHAG PA'I DROG LTAG PA NI CHUNG ROL LA CHEN PO'I DROG LTAG PA'O So the ancient books that discuss this subject ask the question, why did they use the verb DROG DOG with the past tense is DROG LTAG PA?

You want to get really obscure? Where did that word come from? Yeah, that DROG.

That DROG refers to the fuzzy part of a feather that you put on an arrow. What do you call it? The fletches?

The part that's not the rib of the feather. The hairs on the feather are called DROG. DROG LTAG PA means to apply it on an arrow.

They use turkey feathers in America. They kill the turkeys for Thanksgiving and they use the feathers for arrows. So that became the word for to overestimate or to impute something when there's no basis for it.

Or to... What's the other word? Anyway.

Here he explains it. CHUNG ROL LA CHEN PO'I DROG LTAG PA Somebody hurt you, but you say it was bigger than it really was. That's called DROG LTAG PA.

What do you call that? Exaggerate. It's like exaggerate.

It's a very important word in the Mind-Only School. We'll talk about it someday. DGE MTSA'I DROG PAR ZHES PA DE'ANG BYAMS PA RNAM PAR ROL PA'I RTOG LAS Then Tsongkhapa is like...

He's Tsongkhapa. Super sexy. He's like, excuse me, what's it mean when you say it's going to destroy my...

I mean, what happens to the seeds? Can you explain to me exactly what happens? You say, DGE MTSA'I.

Say DGE MTSA'I. DGE means good karma. MTSA means root.

But DGE MTSA'I means your credit card. Your debit card. Your bank account.

Let's call it bank account. MTSA here, root here means your bank account of good karma. How much good karma seeds you have in your bank account here?

DGE MTSA. DROG PAR. When you say...

Tsongkhapa is asking a question to the Buddha. Okay, you said it hurts my karmic bank account. Could you explain what you mean?

What do you mean karmic bank account? And how does it destroy it? If you read Tsongkhapa, you just fall in love with him.

Forever. Then he quotes Jampel Nambaropadhyo. It's called the Sutra of Manjushri's play.

Manjushri's play. Manjushri's like playing. And there's a whole sutra about it.

Manjushri playing. Not cards, not gambling. Spiritual play.

Jampel kontrowa kontrowa shejawani. Jampel is the... What do you call it?

Vocative case. What's that mean? O Jampa.

O Jampel. What's that mean? O Manjushri.

That's it. Manjushri. O Manjushri.

I wanted to tell you something here. What was that? Hang on.

Yeah. Okay. I'll tell you something really sexy about this quotation.

And Tsongkhapa doesn't tell you, but I'm telling you. Okay. In the sutra, somebody's going to tell Manjushri what it is, how many seeds are destroyed when you get angry.

Somebody's going to explain to who? To Manjushri how you destroy your karma bank account. Who's the explainer in the sutra?

Lord Buddha, right? It's not. It's a girl.

It's a young lady and her name is Shining Golden Light. Okay. And he doesn't tell you.

I think he's... He didn't tell us something he should have told us. In this sutra, the person teaching Manjushri is a young lady.

She's like a goddess. Okay. Her name is Shining Golden Light.

Let me see. Her Sanskrit name is... I lost it.

I'll find it for you. Okay. But I think it's cool.

The person that Tsongkhapa quotes is a young lady who's special. She's very special. Okay.

And she's teaching Manjushri and she says, anger? You want to know what anger is? She repeats the word anger twice.

Kontra? Kontra? Oh, you want to know what anger is?

Kontra, kontra, she's telling me. ,GAL PA RGYUR ZAG PA'I DGE BA NYON PAR BYUNG PA, It's that thing which destroys a hundred eons of good karma. Get it?

Okay. She's teaching Manjushri what is anger. She defines anger as the thing that destroys a hundred...

your bank account of the last hundred million years per second. ZHES GSUNGS PA'O Tsongkhapa quotes the young lady who was teaching Manjushri. ,RDO DE LAS GONG CHOG BA'I YUL TAN GNYIS, ,BYANG SEM YIN MIN MI ZAL, Then Tsongkhapa won't let it go.

Tsongkhapa won't let it go. That's why he's cool. He's famous for not talking about the easy things.

He only talks about the hard things. And then he goes on page after page. Now, actually, if you study all the sutras, he says, or in that sutra, the play of Manjushri, it's not clear whether the person getting angry is a bodhisattva, and whether the person they're getting angry at is a bodhisattva.

It's not clear. It's not stated clearly in that sutra. He's admitting it.

Young, but ,BRAL BAR YUL TAN GNYIS KA, ,BYANG SEM GYI DBANG DU BYED PAR GSUNGS PA NI, In the commentary, it states clearly that in this sutra, the person that she's talking about who got angry, and the person they got angry at are both bodhisattvas. So, whose commentary? Chandrakirti.

Chandrakirti said they're both bodhisattvas in that sutra. GSUNGS PA NI, ,NAM PAR ROL PA'I RTOG DE, ,BYANG PA'I GONG NYID DU, Because, just before he quotes that sutra, who's he? Chandrakirti.

,RTOG KUN LAS THOD PAR TSUD, ,BYANG PA SEM GYI DRAG DO'I DRANG PA LAS, He quotes a book called Sutra of the Lion's Roar of Maitreya. He quotes the Sutra of the Lion's Roar of Maitreya. 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 All the Sutras Say.

In that book, he quotes a sutra that makes it clear that both people are bodhisattvas. To lose a hundred yens of good karma. Ten more minutes, hang in there.

If we don't finish, I'll finish tonight. Why is he so complicated? He wants to be accurate.

When he makes a statement, he proves it. That's Tsongkhapa's way. He doesn't say, I think so, or maybe, or I heard it somewhere.

He goes to the sutra, he finds it for you and he tells you. I like it. That's our lineage system.

We don't make up BS. We don't make up new things that I decided last week are true. We use the words of a person who can see all future time, all past time, and all things happening now on every planet in the universe.

Is that a good strategy? It's not what this yoga teacher thought up last week. That sutra says, if a bodhisattva could somehow go to, it's called the one million planets.

In Abhidharma astronomy, it's called a triple galaxy. It means you start with a thousand planets, a group of a thousand planets. That's called a first order galaxy.

A thousand of those is called a second order galaxy. A thousand thousand planets, which is how many? A million.

A thousand of those is called a third order galaxy in Buddhism. A billion planets. He says, suppose a bodhisattva could go to a third order world system, one billion planets, take every person on every one of those planets, scream at them, that dress is so ugly, and then hit them, and then take a stick and beat them.

Every person on a billion planets. Kutsul ki dekpa, smash them with his fist, her fist. Or, would that hurt that bodhisattva?

Would it make as much bad karma for that bodhisattva as if they got angry at another bodhisattva for a second? Which is worse? Which is worse karma?

The second one. Who said that? Lord Buddha.

Got it? That's pretty extreme. Go to a billion planets, beat up everybody with your own fist on that planet.

Or, get upset at another bodhisattva for a minute. Which is worse? You burn up more good karma by being upset at a bodhisattva.

That's heavy. Who said it? Lord Buddha.

BYANG CHUB SEMS PA GANG GI BYANG CHUB SEMS PA GCIG LA THA NA GNOD SEMS DANG THA BA ZHIG ZHES DANG GI SEMS BSKYED PA DE TZAM GYI BYANG CHUB SEMS PA LA MA CHUNG BA ZHIG MED PA GYUR BA It won't hurt the bodhisattva as much as if the bodhisattva got angry at another bodhisattva in their mind and hated them for a few minutes. A minute. It would hurt the first bodhisattva.

MA CHUNG BA means it would hurt them, injure them. What's Tsongkhapa going to do next? What do you mean injure?

What are you talking about? It would injure the bodhisattva more if he got angry at another bodhisattva for one minute than if he beat up physically all the people on a billion planets. What do you mean injure?

Can you just make things clear? Don't say injure. What does it mean injure him?

That's Tsongkhapa's next thing. That's Tsongkhapa's system. Sorry, we're still on the sutra.

DE PHYI CHOS SHES NA GAL TE DE THAMS CAD KHYEN PO YONGS SUM MA STANG NA BYANG CHUB SEMS PA BYANG CHUB SEMS PA GCIG SHES LA GNOD SEMS DANG THAR BA DANG DANG BA'I SEMS BYIN GNYIS DU BSKYED PA DE NYID KYI RGYAL PA GO CHAR GO CHAR GSOD YANG GO DGOS TE Because if that bodhisattva doesn't give up their quest for enlightenment, but still they would have to put on more armor for every single moment that they felt angry at the other bodhisattva. Now what's Tsongkhapa going to say?

What do you mean put on their armor? What are you talking about? What does it mean put on your armor?

What are you talking about? Why you make it so complicated? Just tell me what happened to the first bodhisattva.

Don't say all these pretty words. He's going to have to put on his armor again. And then someone presses, somebody presses Tsongkhapa.

They say, okay, look, forget all those sutras. Lopenpao, which is Master Sura, which is one of the most ancient Buddhist teachers. And Shivalaha.

Shantideva. They both said one verse. Let's just talk about this verse.

Forget all this bodhisattva wearing armor. It's too complicated. RGYAL PA STONG DU BSA PA'I YID BRJIM PA DANG DE ZHIG CHUD LA SOGS LAS CHE GANG YIN DE KUN YANG KONG DRO GCIG GI SBYONG BAR BYED Shantideva says, Sura says, RGYAL PA STONG DU BSA PA'I YID The good deeds you do for a thousand eons, one thousand eons, one thousand million years, okay?

Ten billion years? I don't know, something like that. DZHIG DANG DE ZHIG CHUD LA SOGS If you're generous to other people and you make offerings to the Buddhas, LAS CHE GANG YIN DE KUN YANG all those good karmic seeds, KONG DRO GCIG GI SBYONG BAR BYED are destroyed by a single incident of anger.

They are destroyed by a single incident of anger. Who said that? Master Shantideva.

He's a pretty serious guy. RGYAL PA STONG DU BSA PA'I YID BRJIM PA DANG DE ZHIG CHUD LA SOGS LAS CHE GANG YIN DE KUN YANG He said a thousand eons. They said a thousand.

You're talking a hundred eons. Just clarify what you're talking about, okay? So RGYAL PA is not afraid to take a lot of Buddhist teachers who seem to be contradictory and work it out.

What's the real number? Give me a real number. Is it a hundred?

Is it a thousand? What does it mean if it hurts, it injures the Bodhisattva? He has to put on his armor again.

What's it mean? Tell me what it means. Tell me in plain English or plain Chinese what it means, okay?

Two more minutes. Probably you're going to have to find out tonight. CHUN GYUG GI RGYAL PA KHA CIG LAS RGYAL PA STONG PHRAG DU MAR SAG PA'I DGE BA SEMS CAN LA DANG BA'I SBYONG ZHIG SEMS SMOS KYANG YID CHE PAR SKA'O Then Je Tsongkapa quotes some commentaries to the Guide to the Bodhisattva's Way of Life.

There are some commentaries in early Tibet that were not correct. There were some commentaries in early Tibet which were not correct. One of them said, some of them said, not one thousand eons, many thousand eons.

DUM MA Many thousands of eons are destroyed by getting angry at a single SEMS CAN, normal person, suffering. The real meaning of the word SEMS CAN SEMS CAN being, in those bad translations, is just a suffering being. The real meaning is suffering being.

The word is mind-haver. The meaning is suffering being. Is a Buddha a SEMS CAN?

No. Are they a living being? Yes, you have to be careful on the translation.

That book says, just by getting angry at another person who's not a Bodhisattva, you destroy many thousands of good, of eons of good karma. Tsongkhapa's answer is, GYIS BYAS PAR BKA' GYIS BYAS PAR BKA' Then we'll finish. GYIS BYAS PAR means to believe.

BKA' BKA' BA Difficult. What's he saying? I don't buy it.

I don't buy it. I don't see Buddha said that. I know there's some books written by Tibetan guys.

They say, just get angry at a normal person. You lose millions of years of good karma. Tsongkhapa says, I don't buy it.

I don't think so. It's too much. He says it's too much.

When Tsongkhapa says it's too much, it's too much. He memorized all these books. He didn't have a laptop.

He went to Narthak Monastery. He read the Kangyur and Tengyur and he memorized. He's quoting this stuff from memory.

4,600 books. Not bad. Maybe we can learn ge-wa-di ge-wo-kun.

Okay. We'll finish the rest tonight. Because Tsongkhapa is not finished.

He's worried. I would guess, he's worried about his own good karma. His bank account.

He's like, wait a minute. Give me some detail on this. I want to know everything about.

I want to know clearly 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 are? What if I think they're a bodhisattva and they're not? Tell me what happens.

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

He's like Gracie on a bad day. I know Gracie doesn't have a bad day.