Вступление на срединный путь (текущий курс, Аризона), занятие 111

[Speaker 1]
So, we're studying a book called Uma Chidin. Say Uma.

[Speaker 2]
Uma.

[Speaker 1]
Chidin.

[Speaker 2]
Chidin.

[Speaker 1]
I started it in 2003 at Diamond Mountain. We were going to do Gompa Rabsel. Say Gompa.

Gompa. Rabsel.

[Speaker 2]
Rabsel.

[Speaker 1]
Gompa Rabsel is like, I don't know, 800 pages. It's the greatest book on emptiness ever written. It's by Je Tsongkapa.

And one of my teachers, my best... What do you say? One of my most amazing scripture teachers, Geshe Thubten Rinchen, taught Gompa Rabsel to me.

We graduated, the Geshe's graduated from Middle Way. And then two or three of us asked him, will you teach us the whole Gompa Rabsel? Which is not in the curriculum at Sereme.

So then he said, yeah, he would do it. And then my two friends dropped out after about six months. And we spent ten years on it.

And we worked on Gompa Rabsel for ten years. And I taped it all. And I don't know where the tapes are.

They're spread all over. Yeah, somebody should put them on CDs. They're extremely valuable.

Yeah, well, there must be hundreds of them. But anyway, that was on old cassette tapes falling apart. And then, you know, there are two books I have to finish translating.

One is the First Dalai Lama's Commentary on Abhidhamma, which Ken Rinpoche taught to me for about twelve years. And one is Jetsun Kappa's Book on Emptiness, which Geshe Thubten Rinchen taught me. And I feel obligated to finish them, because I kind of promised to.

So I started to teach Gompa Rabsel at Diamond Mountain for a few sessions. And then I realized, maybe I should go through the textbook from our monastery on emptiness, because that explains Gompa Rabsel. Because Gompa Rabsel is extremely difficult.

So I thought, let's start with the textbook. That'll take a couple months. And then we'll go to the Gompa Rabsel.

It's been ten years. And I have good news. We reached the second chapter.

Today. So here we go. This is a difficult text.

It's written in debate style, in logical style. So there's a lot of arguing. And they assume that you've memorized the whole root text, which is Andrew in the Middle Way by Master Chandrakirti, which is an explanation of Arya Nagarjuna's root wisdom.

Which is the earliest summary of emptiness after Lord Buddha. So that's where we're at. This is a difficult work.

It's in debate style. I don't teach it very often, because it's sad to be in a room with three people. But I think at least it will give you a flavor of how we study in the monastery.

And then maybe one day we can do it more deeply. But in the meantime, it's a beautiful book. I love it.

It's one of my favorite books. And here we go. So we really have reached the second chapter today.

I like to translate as I'm going. So that by the end of the 20 years we'll have a translation. And then we'll start Gomadamsa.

And when I finish that I'll do the Abhidharma book. I finished the Abhidharma commentary when I was very young. I think I was 25 or something.

And we offered it to the Dalai Lama the first time he came to the United States. Ken Rinpoche brought him for the first time to the United States. And then he came to our temple and we offered him that book.

He was very pleased by it. Then I started studying in the debate ground and I threw it out. I threw the translation out because after you debate everything's ten times more clear.

So debating is really good for you. But I haven't gone back and finished it or rewritten it. Anyway, here we go.

We're on the first line. And I'll ask you to repeat after me which is the same theory as Ayrton had that if I speak in that language maybe it will create some seeds for future. Please say, nyi pa, sa nyi pa, tri ma me pa, she pa la.

So we've reached the second chapter after ten years. Today we've reached the second chapter. So nyi pa means, here's the second part from above.

This is an explanation of... This is an explanation about the second bodhisattva nama which is called tri ma me pa. What's that?

Vimala. Tri ma means... Yeah, tri ma means like a bad smell and me pa means not.

So immaculate. Which is called immaculate. Okay?

Immaculate. Okay. Please say, shung, shung, ji duwa dang, ji duwa dang, shung dun, shung dun, ngo she pa, ngo she pa, nyi le.

nyi le. Those of you who are learning Tibetan, shung is a nice word to know. Okay?

Shung means central, like the... Deva shung means the federal government of Tibet. Shung can also mean a highway, major highway, like 101 is a shung.

60 is almost a shung. Southern Avenue is not a shung. Okay?

And then in scripture, shung means a major classic, an important book. Okay? So shung...

This explanation will have two parts. A general overview. I will say a brief general overview of this important, of this major work, major, mehor work, and followed by the actual explanation of this text.

Okay? So first he's going to summarize the whole chapter, and then he's going to start explaining each little piece of the chapter. The first of these, say, Okay, so the first part, which is a general overview of the whole chapter, will have two parts.

The first of these two is... The first of these two has two parts of its own. An expanded explanation of the high quality related to this bodhisattva novel.

And then... Hmm... And then a concluding section.

A concluding section which again relates this particular quality. So what you have to know is this. Entering the Middle Way was a book that was written about 17 centuries ago in India, Madhyamaka Avatara, by a sage whose name was Chandrakirti, Master Chandrakirti.

And he followed a certain format. He wrote the book following the six perfections.

[Speaker 2]
Okay?

[Speaker 1]
Because that's the structure of the ten bodhisattva novels. So after you see emptiness directly, you work your way up through ten bodhisattva novels. After that you become enlightened.

So, the structure of his book is to go through ten sections based on the bodhisattva novels and then four additional sections. Okay? So when it says here that there's a high quality related to each bodhisattva novel, at least especially for the first six levels, bodhisattva levels are generally defined as levels at which you master to an extraordinary degree the six perfections after seeing emptiness directly.

So you don't even get on the first bodhisattva level till you see emptiness directly. And then we had a statement about that level in Pabongkha Rinpoche's lamrim a couple of days ago. What did he say about first bodhisattva level?

He was talking about rejoicing. I'll give you a clue. No, it was that you and I, normal people, don't make as much good karma in their whole lifetime.

Se sriyopo, he used the word se sriyopo, means your entire lifetime. That's the amount that a person on the first bodhisattva level makes in a day, in one day. So if we rejoice about those people's level, then we can collect 10% of that, which is more than we would ever get in the human life divided by seven, okay?

Something like that, all right? So what's the high quality that's related to the first bodhisattva level? Giving, right?

The perfection of giving. Why did it take ten years for us to get through the perfection of giving? It's just giving away stuff.

Because you're talking about someone who has seen emptiness, right? And how they give things is totally different than how we give things, okay? So we had to go into the idea of how they give things after having seen emptiness, right?

And then there was a long tangent. What was this long tangent? We spent like five years on it.

I'll get depressed if you don't know what we did for five years. Okay, let's just skip that. Yeah, okay, we spent about five years discussing is it true that you cannot reach nirvana unless you see emptiness directly?

Is it true that there is no hope for you to really make progress if you don't see emptiness directly? And then we thrashed that out. And the conclusion was you do have to see emptiness directly, or you can't get anywhere.

You will just continue to fall down, you will continue to degenerate. You may reach something and then you'll fall back again. If you don't see emptiness directly, no hope.

Okay, that was the conclusion of many, many arguments, many, many scriptures. He proved it. You have to see emptiness.

Therefore, studying a book about emptiness is smart. Okay, good, good answer. All right, Dambala.

Here is the first of these two. Let's read it together. You ready?

One, two, three. Dambala. Dambala.

Okay, good. What word is repeated constantly here? Sutra.

What does sutra mean? Morality. What do the two parts mean, tsul and chim?

Tsul means way, like the way you do something is called the tsul. What's chim? Chim means law, the law.

So, tsul, chim means the law of the way, or how we should behave, okay? How we should behave. Ethical life.

Tsul chim is called, tsul chim is the Tibetan word for an ethical way of living, okay? There are different levels of ethics. There's pratimoksha ethics, there's bodhisattva ethics, and there's tantric ethics.

And they build upon each other. They are not contradictory, they build upon each other. But they get deeper, okay?

So, here's the first of these two. What was the two that he's talking about? He promised us an expanded explanation of the high quality, which is related to the second bodhisattva level.

If they go in order of their perfections, what's the high quality that's at the second bodhisattva level? You perfect ethics. You perfect an ethical lifestyle, okay?

At the second bodhisattva level. You've already perfected, at the first level, giving. Giving, good.

And the perfection always involves emptiness, okay? The perfection always involves emptiness. All right, so here's the first of the two.

I'm going to change that. The first of these two, of the two, has four different sections. One.

Sorry? Oh, sorry. I can't, because I can't read it myself.

There we go. You okay? It has four different sections.

Number one. A demonstration that, at this level, we are, our, I don't like morality. It just sounds too Billy Graham to me.

Our observation of an ethical way of life is absolutely pure, okay? Two. An explanation of the, what's ngak mean?

Ngak.

[Speaker 2]
Secret.

[Speaker 1]
Secret, no. Mantra. Mantra, okay?

It means mantra. Ngak. Low tone saying ngak.

Ngak. Means to speak. Ngak.

Lu ngak yi sum. Body, speech, and mind. Sorry.

Body, speech, and mind. Yeah. Lu ngak yi.

Then when you make it high tone, it means mantra. Say ngak. Ngak.

Ngak. Ngak. Then that means in Tibet, mantra is a synonym for tantra, for the secret teachings.

So they say, are you studying tantra? They say, are you studying ngak? You say, yes.

Okay, ngak. But if you spell it with a B in front, which is what we have here, bismaks, it changes meaning completely to, to praise, to praise somebody, okay? To praise something.

So here, an explanation of the praise of an ethical lifestyle. Three, it means somebody praised it, and we're going to explain their praise, okay? Number three, an explanation of the metaphor used to demonstrate how at this level a person's ethics are never polluted by the opposite, meaning unethical way of life, okay?

And there's a beautiful metaphor, which we'll get to. It's really striking, okay? And four, an explanation of the various divisions of the perfection of an ethical way of life.

Okay? So he's promising us four parts, okay? Within a very quick overview of the whole chapter.

Then he'll go into, you know, probably nine years of... which is not nine years, okay? It gets a lot faster from here on until we hit which chapter?

Sixth chapter, okay. So mainly in the monastery you're studying the sixth chapter. Why?

That's the one about emptiness. And in the original text, the sixth chapter is most of the book, okay? Almost all of the book.

Okay. Ethical way of life, all right. But just in explaining the root text, going over the root text in five minutes, he's going to have these four categories, okay?

Here we go. Okay, let's read together. One.

Oh, let me bring it up for you. One. You got to turn on the air conditioning because I'm starting to sweat.

Mrs. Hancock gave me this shirt yesterday so I had to wear it. I mean, the day before. My old lady.

Number one. One, two, three. Dhambo la.

Sandhir mi lam kyi. Gap su yang. Tsul chen chel we.

Drim ma pam pe go ne. Tsul chen kyi par chit. Kyi nyam le.

Lakpa tope sul dang. Let's stop there. Let's stop there.

Now we have to go on, sorry. 1, 2, 3, NYE CHOS DONG PA'I TSUL KHRIMS NAM PAR DAG PA'I DGONG NAS Skip my note. DGE CHOS RANG GI RANG GI SOGS PA'I YON TE THOB PA YIN NO SHES CHE BA LA For the first, for the first, certain parts of this chapter cover the idea that at this level, the bodhisattva, pang, pang, what's pang mean?

gong pang, tong pang? Eliminate. Okay, good.

The bodhisattva has eliminated the stance of, say, tsultrim, chalwa. Tsultrim, chalwa. So, tsultrim means living ethically, okay?

And then chalwa means to mess it up, okay? So, chalwa is a very sad word, depressing word. It means to, you know the bad English word that starts with F, to F it up.

It means you're doing pretty well in your morality and suddenly you chalwa, and you screw up, you screw it up, okay? That's called chalwa. So, how do we say that in a scholarly work?

It has eliminated the stance of having, it means really messed up. I'd say ruined is okay. Ruined their morality, okay?

And so, then they have attained some, an extraordinary level in their observation, in their practice of the perfection of an ethical way of life, okay? And this means that they have attained a level where their practice of the kind of morality where we, now I ask you for a translation, okay? Say, nye chö, dom pe, tsultrim.

So, there are, there are three levels of, three levels of morality, okay? Say, nye chö dom pa, then gye wa chö du, sem chen dön ché. So, I'll say the long terms, which is even worse.

Say, nye chö, dom pe, tsultrim, gye wa chö du ki, tsultrim, sem chen dön ché ki, tsultrim. So, Buddhism recognizes three kinds of morality, alright? One is called nye chö dom pe, tsultrim.

Nye chö means misbehave, hurt people, hurt people, nye chö, bad activity. Dom pa means what? It means a vow, okay?

But here it means self-control, to, what do you call, hold yourself back from hurting other people, to restrain yourself. So, this is called the more, the first type of Buddhist morality is called the morality of restraint. And it's all stated in negative terms.

Don't kill, don't steal, no sexual misconduct, no lying, no slander, no harsh words, no idle gossip, no craving, no ill will, nor bad deed, wrong views. Those are the ten, right? So, that's always negative.

Don't do that. It's called nye chö dom pe, tsultrim, control yourself, restrain yourself, okay? So, we're going to put it here.

And this means that they have attained a level where their practice of the kind of morality where we restrain ourselves from harming others, okay, is now nam pa dakpa. What's dakpa?

[Speaker 2]
Realization. Tantra is pure.

[Speaker 1]
Dakpa. Not dakpa. It's not tantra.

That's not tantra. Dakpa means pure. Nam pa dakpa means totally pure, okay?

You know haksam nam pa, right? Pure responsibility, okay? So here, where we have, it's now absolutely pure, okay?

Completely pure. And so, they are accumulating, okay, karma from the gewar chö. Gewar chö.

What's gewar chö? Ge chö. The ten good deeds, ten good karmas, okay?

Protecting life, respecting other people's property, respecting other people's relationships, telling the truth, bringing people together with what you say, speaking sweetly, kindly, then speaking meaningfully, and then being upset, being happy when other people get something, being upset when they lose something, an incorrect view, okay? So, they are accumulating karma from the ten good deeds. And then I want to bring your attention, those of you studying Tibetan, this word here, saying ngang, ngang kyi, ngang kyi.

It's a very difficult word to pronounce, ngang, N-G-N-G, ngang. Ngang kyi means automatically. They are piling up good karma automatically.

They don't have to try. It's like interest on your credit card, debt. You just sit at home and you get more debt every day.

That's my experience. But this is on a positive way. So, you are collecting interest, good interest every day.

Ngang kyi means automatically. Ngang pa means duck, like the animal, duck. So, be careful.

You get some weird translations of this stuff. Like ducks are helping them accumulate good karma. No.

I take all these Western translations, I open to one page, and it says ducks, and I toss it. And so they are accumulating karma from the ten good deeds automatically. Okay.

Okay. So, he says certain parts of this chapter are explaining how the bodhisattva has perfected an ethical way of life, and how they are piling up good karma automatically. Then he's going to tell us which lines those are.

Then this is a quick overview of the whole chapter. Okay, here we go. These sections are the ones in the chapter which go from the lines about their excellent morality up to which go from the lines about them up to the ones about they collect all ten.

Okay. And that's all he says, because monks who study this book have already memorized the root text when they were ten or eight. You're supposed to memorize the three root texts, like Abhidharma, Ngundogen, Abhisamalkara, and the Majjhimika Avatara.

So you would have memorized them, and he would just tell you the first few words and last few words, and you say, okay. I didn't finish memorizing this particular book. I did all of the Abhisamalkara and most of the Abhidharmakosha, but let's look at the lines, just because we don't have it memorized.

Here's the original. No. The subject is plural, sections and the verb is plural, which go, okay?

Okay. Here we go. Let's read the original, okay?

What is the original? Quick. Majjhimika Avatara.

Master Chandrakirti's root text. These are the opening lines of which chapter? I'm trying to keep you awake.

It's hard. Second chapter, okay. Okay, here we go.

Say, Dey-tsu, Pun-tso, Yun-dan, Dak-den-shir. Oh, wait. We missed the important thing.

I'm sorry. I'm sorry. We got to go back.

They have eliminated the stench of having ruined their morality, even in their dreams.

[Speaker 2]
Okay?

[Speaker 1]
So that's a very famous level of morality. When you reach the second bodhisattva level, you don't even dream about... Even in your dreams, you don't hurt people.

So in your dreams, you're about to steal something, or you're checking out some guy's girlfriend, and you go, oh wait, I'm not supposed to do that. And you stop yourself in your dreams, okay? And maybe some of you have had that experience.

In your dreams, you are keeping your vows. You remember your vows in your dreams. You're about to do something in a dream, and you restrain yourself.

Bodhisattvas have that all the time. Like, even in dreams, the dream starts to get hot, and they're like... Like that.

They're like, time to go outside and sit under a tree, take a cold shower.

[Speaker 2]
Okay.

[Speaker 1]
So here we are. Dey-tsu, Pun-tso, Yun-dan, Dak-den-shir. Let's read it together.

Sorry. It's good luck. One, two, three.

Dey-tsu, Pun-tso, Yun-dan, Dak-den-shir. Mi-lam-tu-yak, chel-chim-chi-ma-pang. Nung-la-yi-gi-gyu-wa, dak-hyon-pe.

Tam-pe-le-la, chu-char, sok-pa-che. Okay. Dey-tsu means Dey-tsu-trim.

Who's Dey? But what's the that referred to? That person possesses perfect...

Yeah, a second level bodhisattva possesses perfect morality. Pun-tsok. Tsu-trim-Pun-tsok.

Tsu-trim-Pun-tsok means Tsu-trim-Pun-tsok. They have perfect morality. Yun-dan, Dak-den-shir.

And they possess that particular good quality. Why did he use the word Yun-dan or in Sanskrit, Guna, with a retroflexion N. Guna.

Guna means Yun-dan, good quality. So, Yun-dan in the study of this book is a trigger word that's supposed to make you think this is the virtue that I perfect at this level. It's not general good deeds like Guna.

Here it means the specific good deed at that... link to that level. They possess the good quality, spiritual quality that they possess at the second level, second level bodhisattvas is that their morality is now perfect.

Mi-lam, Du-yang. Even in their Mi-lam, dreams, okay, even in their dreams, here's Chell again for Tsu-trim. Tsu-trim, Chell.

Messed up morality. Their messed up morality, Bang! They don't even have, even in their dreams, they never hurt anybody, okay?

They get close, like they're about to steal a candy bar at 7-Eleven, in their dreams, and they stop. Okay, like that. Chi-ma means the stink of bad deeds.

So, there's different kind of stinks, you know, you go in the bathroom sometimes, somebody drops the kids off at the pool before you. That's an old DCI joke. And it smells bad, right?

Rinpoche used to make a big joke about, he was in a refugee camp in India when they first got out of Tibet, and there was this Canadian woman came to, you know, to teach them English or something, or, you know, bring them food. She was delivering relief supplies. So, she had a dinner for the high lamas in the refugee camp.

And she was trying to train them about Western manners, you know, and somebody burped at the table, which in India is not such a bad thing. And they went, and then she said, no, no, when you're with Westerners, Occidentales, I learned a word today. I was listening.

Whenever you burp, you should cover your mouth and say, excuse me, you know. And then, you know, she went on telling them how they should act when they're around Westerners, you know. And then she's testing Rinpoche, Ken Rinpoche, and she says, do you remember what I said earlier tonight?

And he said, yes. You know, and she said, this is a guy who memorized 100,000 pages and was the number one Geshe out of 10,000 in Tibet the year he graduated. He's like, I think I remember.

And then she's like, what did I say? And he said, when you burp, you should cover your mouth and say, excuse me, but, and she says, what? When you fart, you should look around like it's nothing.

So he blew up her class. He was pretty good at that. Anyway, cima here means among spiritually minded people, right?

There's ways of farting with your attitude or the way you talk. And they're unpleasant to everyone. Like you start gossiping about some person or some bad thing that happened over and over.

And it's like a fart. And in Tibet they say, duri, yankar, manun. If you catch smell of a fart, turn around and don't like go, what's that?

It means it means among the wise, among practitioners to gossip or to say bad things about people. You know, it's like, it's worse than farting at the opera or something and ruining the show for everybody. You know, among spiritual practitioners to like gossip or say negative things about anybody is you should avoid it as if you, the way you would try to hold in a fart sitting at the opera or the ballet or something.

You don't want to ruin it, ruin everyone's day. Okay, you can hold it if you try. Morality is the same, morality is the same.

You can hold it if you try. Your mouth starts, blah, blah, blah, did you hear about blah, blah, blah, this thing at time, you know, and you say, no, I don't want to hear. Hold the fart, you know, and it's good.

So they refer in the second line of the second chapter to breaking morality among the wise as a stink, as a stink. Cima means stink. But they bombed, they gave up.

Second level bodhisattvas are able to control their, stink their muscles. Is that the muscle?

[Speaker 2]
I don't know.

[Speaker 1]
lu nga yi gyi gyuwa dhag gyur pe lu nga yi means what they do, what they say and what they think. gyuwa means any movement, any motion of their mouth or their body or their mind, they can takpa, they keep it pure. They're able to control their thoughts, what they say and what they do around other people.

dam pe le lam chuh car sopar che And then they accumulate the ten good deeds, which are the le lam, what's a le lam? le kyi lam, we spent months on that, path of karma. Here it's the ten, it's the ten good deeds, path of karma.

They're able to collect those good deeds automatically. All right. Let's go to the next paragraph.

You ready? This is a trick to keep you awake. I know it's hot, I know it's miserable in the afternoon to have a class like this.

I hate classes in the afternoon, but we don't have any other time. One, two, three, four, five, six, seven, 11, 17, 18, 20, 21, 22, to ba dang. So, are you implying that Bodhisattva is at the first Bodhisattva level, who just saw emptiness and got bodhichitta, don't have nice morality?

And here's his answer. This is his answer. Now, at the first Bodhisattva, now, now when a person is at the first Bodhisattva level, it is true that they are, that they complete the ten good deeds in their entirety.

But at this level, the Bodhisattva eliminates even the stench of failed morality, within their dreams, as they are dreaming. And thus, they have attained this high quality in a way which exceeds even that of the Bodhisattva. Sometimes I think not to look at the keyboard is better, at the first level.

Okay? Got it? On at the first level.

Okay. At the first level. Okay?

Good? All right. The next sections.

Let's read it together. Okay? Ready?

One, two, three. nang du tsu chen kyi par chen kyi nyam len tok pe chi ta dang che pa rim pa shin tu che pa la ge way lam di ta shi chu cha yang che pa ne shi e chak pa de da kyi nam ze she pe par su The key words here are nang, in the first word, and chi, which is the fourth word in the second line, which looks like pi, right? So the two important words here are nang and chi.

You know them in yoga, chi nang tabla tsoy be, chi nang tabla tsoy be. What's chi mean? What's nang mean?

Chi means outer, nang means inner. So, nang is the first word here, and then chi is the fourth word in the second line. And it means inner and outer.

The next sections of which chapter? The second chapter are going to relate to what's happening on the inside of the bodhisattva and what's happening on the outside of the bodhisattva. Here it goes.

The next sections of the chapter explain one after the other the inner attainment of the practice of the perfection of what? An ethical mind, right? Followed by the chi tak.

What's tak mean? Takma droop. Takma droop.

Tak means reason, right? Takma droop means your reason is no good. This cup is a fruit because it's blue.

The reason is bad. Is it blue? Yes.

Does it prove it? You're trying to prove no. There's a defective reason.

Followed by the outer sign of this attainment. So, apparently, there's outer indications that a person has reached this kind of morality. There's an inner change and then there's some kind of outer sign that they have done it.

Chi tak du che po rang chu du che po rang These are the sections that start with the line about this kind of virtuous path including all ten up to the line about light, rays of rays of the light of peace which form around them and make them lovely. Okay? All right.

So, there's another four lines in the second chapter which are going to talk about the inner transformation of a person's level of morality and then talk about how that manifests in their face or how they move, how we might detect such a person. Okay? Like that.

And I put the lines here for you. Okay? Let's do it together.

One, two, three. sung kye dar dar tak du nam bhakte shi wo chak pa de dar kyi nam ze Okay. DGE BA'I LAM means path of virtue.

DGE BA'I LAM DI LTAR ZHIG means by using a virtuous path such as this one. DI LTAR means like this one. ZHIG CHU CHAG YANG All ten components which are the ten virtues.

Okay? All ten components. DE LA LAK TE BZHIN DU DAG PA RGYUR They become even more pure in this person.

Extremely pure. LAK LAK TE This is an ancient form of the word LHAG PA and you know LHAG BSAM NAM DAG Right? Or LHAG MTHONG What's LHAG MTHONG in Sanskrit?

LHAG MTHONG No, say Vipasyana Okay? Super seeing Pasya means to see. VI means super.

It came from DIVI which means split like divide or two T W O and it means super. Okay? So here it means their morality becomes super.

[Speaker 2]
Okay?

[Speaker 1]
Super good. DUNG BSKYED How... Then how do we...

That's describing the inside. Their morality on the inside becomes super and then they become like a DAWA third line DAWA DUNG BSKYED DA What's a DAWA? The moon.

Okay? They become like the moon. DUNG RGA The first two words of the third line are the season of autumn.

Okay? DUNG RGA means the season of autumn. So according to Buddhism and you know Halloween also a full moon around the time of Halloween is extraordinarily huge.

Like if you see a full moon on the horizon in the autumn it's much bigger and much more powerful. Okay? DUNG RGA So they become NAM DAG DAG TU means all the time they start to look like DUNG RGA DAWA they are shining like the autumn moon.

Didn't somebody write Harvest Moon? Some great artist. What kind of hook?

Where is my hook? Anyway. ZHU ZHAG PA ZHI means peace, right?

Shanti. Ö means light from their body. ZHAG PA here you have to be careful with ZHAG PA those of you learning to be translators there's three animals in the middle of the Wheel of Life DÖ ZHAG ZHE DANG and TI MUG ZHE DANG means anger TI MUG means ignorance DÖ ZHAG means desire.

[Speaker 2]
Okay?

[Speaker 1]
And the short form of that is ZHAG PA which is desire. But there's an Asian form of that word with the same spelling that means form to form around somebody. So here peaceful light rays are desirous or do they form around them?

Okay. They form around their body. DE DAG GIS NAM ZE NAM ZE means lovely.

They become lovely. A person who's really keeping their morality not blah-blahing always thinking positive always with a high intention in mind then their physical body changes and they look their complexion changes and they are shining all the time. They are just beautiful.

And you can smell them. You're in the grocery store and you can see them, right? Someone who's keeping their morality they shine.

They have a big smile. They just give off some kind of vibe. Nice vibe, you know.

You can go to a little cafe. I have a little cafe near my house. Me and Jing may go there to catalog congure.

And there's just certain people walk in and they're just shining, right? Then you think, oh, yeah, that's cool. Okay?

Inner and outer signs. Okay, here we go. Next part.

By the way, this is a line. See this line here? I didn't know the word clocks.

A lot. So I went and looked it up and I stuck the definition in here for my own reference. You know?

Which I do constantly. Maybe a hundred times a day I go to search program, which is here. Okay?

And I will say, I don't know the word locks. Okay? I don't know what that word means.

And I will say, could you check for me in a 5,000 page dictionary, could you check for the definition of lock? You ready? Go.

And there it is. Okay? And that's what we do at ACIP.

That's what ACIP does. It's our own software. And it's the books that the refugees have typed for 25 years.

And it will search half a million pages in about 10 seconds. Or that one was about one second. So I do it all day.

I'm surfing through it all day. And we're making videos now of how to use it. And they're on YouTube.

The first video is finished. And you can see how to use it. Unfortunately, you have to know Tibetan.

Okay. Anyway, then I chop that out and I glue it in for myself to remember this word, to remember what it means. Okay?

Now let's go to the next paragraph. One, two, three. NYES CHOS DONG PA'I TSUL KHRIMS RNAM PAR DAG KYANG TSUL KHRIMS KYIS KHOR GSUNGS BSTAN PAR DZIN PA'I BSTAN DZIN GYIS CING NA Let's stop there.

I'm going to cut it up into smaller pieces so you don't get indigestion. Okay. That's an old Ken Rinpoche joke.

What's NYES CHOS DONG PA'I TSUL KHRIMS? TSUL KHRIMS means what? Moral way of life.

Ethical way of life. NYES CHOS means hurting other people. DONG PA means to restrain yourself.

Here it means to restrain yourself. It's the first form of morality. I forgot to tell you what the three forms are.

Sorry. Say NYES CHOS NYES CHOS DONG PA'I DONG PA'I TSUL KHRIMS TSUL KHRIMS So that's a negative kind of morality. Don't do this, don't do that.

Don't hurt people. Okay, that's the first level of morality. Then there's DGE BA CHUD DUG GIS TSUL KHRIMS Say DGE BA DGE BA CHUD DUG GIS CHUD DUG GIS TSUL KHRIMS TSUL KHRIMS Those are all positive bodhisattva morality.

Like, do give away stuff. Do be patient with people. Do do your meditation.

Do study emptiness. These are all karma... What do you call it?

Machine morality. Morality which is producing good karma. That's called DGE BA CHUD DUG GIS TSUL KHRIMS So the first kind of morality is all negative, right?

Don't do this, don't do that. And then Buddhism recognizes another level of morality where it says, if you want to be a bodhisattva, you should be doing these nice things to people. Okay?

So there's a positive morality. Then there's a higher morality called, say, SEM CHEN SEM CHEN DURN CHAD KYI DURN CHAD KYI TSUL KHRIMS TSUL KHRIMS Morality on a higher level which affects many other people. Which makes the lives of many other people happy.

And then we're required to do all three kinds of morality. And they build on each other. First you learn not to yell at people.

Then you learn to say nice things to people. Then you learn to teach people how fun it is to say nice things and they should appreciate it at night when they sleep. And then you multiply it in the world.

And a Buddhist is operating on all three levels of morality. Stop people from hurting each other. Get them to do nice things to each other.

And then get that to spread like a virus. And those are three levels of morality. So here, GNAS CHEN DONGS PA'I TSUL KHRIMS RNAM PAR DAG KYANG You can have, say, NAM PAR DAG PA By now we should know DAG PA.

It's a kind of morality. DAG PA What? Pure.

Okay? You can have pure morality. KYANG But, TSUL KHRIMS Now here's the important one here.

And you guys are experts on it. KOR SUM What's KOR SUM? The three spheres, or the three elements, in any action.

Okay? In any action. For example, well, let's say someone's yelling at me.

Okay? So someone walks in and criticizes Geshe Michael, although that rarely happens. Someone walks in and says, Geshe Michael's a bad person.

You know? And then, I want to, I want to say something back. Right?

So there's three things going on at that moment. There's a criticizer. There's a criticizee.

And then there's the criticizing. Okay? Or the incident, or the situation.

And those are called in Buddhism the three elements, or the three spheres, in an act of criticizing. There's somebody criticizing. There's somebody getting criticizing.

And then there's the act of criticizing. Some people say the criticism. And that, you can go either way.

But anyway, there's three things going on. What? Someone has shown up, say a reporter has shown up to criticize me.

And then, I'm the object of their criticism. And then there's the whole fact that their life brought them to me. They were born in Cincinnati in 1963.

They lived a whole life. They went to journalism school. They got hired by Rolling Stone magazine.

Then they came, and their life bumped into my life in 2013, in April. Okay? Can I have an interview with you?

Like that. So their life bumped into mine in 2013, after 24,000 eons. You know, is it a mistake?

Is it a mistake that they bumped in? Their life has intersected my life. Is that a mistake?

Is that just an accident? Is it random? You see what I mean?

So, there's three questions here. Are these three things random? The reporter, the person they're reporting about, and the fact that they bumped into me.

That their life intersected my life. In Buddhism, we say, no. Are they coming from their own side?

No. Each one was produced by... In my situation, each one of those three was produced by Geshe Michael.

For that, you should write an article. That would be good. He had the karma.

He must have criticized someone in the past. So he created the criticizer, okay? And he also criticized somebody in the past and focused on this other person.

So he created the person to be criticized. And he made them bump into each other in 2013 in April, okay? Whose fault was it?

Mine, okay? Which one of the three is my fault? The criticizer, being the criticizer, or the fact that our lives intersected?

Trick question. All three, okay? So in Buddhism...

Now, big question. What's my natural reaction going to be if someone criticizes me? Especially if it's not fair.

If it's not accurate. If it's twisted slightly. What's my natural reaction?

I'll criticize them back. I'll write their editor. I'll write the owner of the magazine.

I will complain about this person. I will criticize back, right? Then what happens?

That's the karma to create another reporter next year. Okay, I mean... So, I mean, a Buddhist has to keep a right attitude about the three elements.

Oh, the reporter. Creep. Creepy?

Yes. But coming from whom? Me.

Okay. Geshe Michael. Perfectly innocent, right?

Yes. Yes. Coming from whom?

Me. You know. I meet the creepy reporter.

Who calls that? Me. Okay.

What will happen between me and the reporter if I understand those three things are all coming from me? Can I get angry at them? Yeah, it's not possible.

I cannot be angry at them, okay? Why? Because I don't want to see them again.

Okay? The last thing I want is them showing up next month. I don't know what's left.

There's probably some magazine.

[Speaker 2]
But, you know...

[Speaker 1]
But I don't want them to come back again. So, I'm like... They say, you're a bad person.

And I say, you're...

[Speaker 2]
You know?

[Speaker 1]
Then... If I reach that level of not reacting back negatively, even in my dreams. I'm dreaming about the reporter.

Then I'm like... And they come up to me and I'm like... Then I'm a second level bodhisattva.

Because I understand the emptiness of the three things, of the three parts. They came from me. I come from me.

And I brought us together. And if I understand that, I won't perpetuate them. To yell back at them is to create a saṃsāra.

Saṃsāra. That's the meaning of saṃsāra. I'm...

I'm criticizing back. And then we go on this... What do you call?

Mutual criticism circle. That goes on forever. So, I can cut saṃsāra if I recognize that the three elements in the situation have come from me.

Got it? That's the only way to keep your morality perfect. All other methods of keeping morality will fail.

If it gets bad enough, you will steal. Trust me. Okay?

I was in India, you know. I was like... This was during the oil crisis.

There was no oil. And I'm in India, you know. I'm like...

I told this story, but I'm telling it to you again. Okay? Because it's important.

So, I'm like... I have a little one burner. Single kerosene burner.

I cook my whole dinner on it. I'm in the refugee camp. I'm one of the only people with a burner.

So, I can cook, you know, a little cup of dinner every day. And I'm cooking, you know. And then I run out of kerosene.

And I'm like, where's the kerosene store? And they're all like... And I said, there is no kerosene store.

I said, well, how do you get kerosene? And they're like, maybe a truck will come in on Thursday and maybe not. But you better be camped out there Thursday morning if you want any kerosene when the truck comes.

And I'm like, we're not like that in America. We are more calm. We are more polite.

We just get in a line. And they said, yeah, okay, try it. So, Thursday I go down.

I see the truck driving. I walk down there. There's like a thousand refugees screaming, fighting, punching each other trying to get a cup of kerosene from the truck.

And I'm like, I'm American. We don't do that kind of thing. Get in a queue.

There's a British guy behind me. He's like, let's do a queue. I'm like, what's a queue?

A line. Let's do a line. So we got in line.

He's behind me. Then the truck drove off. It's empty.

A few people have cups of kerosene. And then we didn't have any dinner. We were eating these, what do you call it?

Hardtack? It's biscuits that have been freeze-dried. We're eating refugee biscuits all week.

And then we're like, somebody says, there's a truck coming in on Thursday. We're like, we're taller than everybody, right? Yeah.

Then the truck comes in and we're like, fighting our way up to the front. We got our cups out first. We got more kerosene than anybody.

These old Indian ladies, we're like, bam, bam. You think you're civilized. You think you have morality.

But when you're hungry, it all goes away. It melts away. A lifetime of moral behavior melts away when you need to eat.

Everything changes. And you're like, fighting with everybody to get to the front of the thing. Unless you know about the kerosene, unless your understanding of karma is strong enough, then you will let the other people go first.

Why? Because next week you'll get two cups of kerosene. All right?

But that takes a big leap of faith. It's smart. It's a big leap of intelligence.

But it's against all human nature. It's against all human nature to hold back and let the other people get their kerosene first is the most intelligent thing to do and it's difficult because wisdom has a hard time overcoming instinct.

[Speaker 2]
Okay?

[Speaker 1]
So that's morality. If you practice looking at where the three elements are coming, who brought this? Where did this reporter come from anyway?

And why did my life come up to their life? And why did they intersect? If you ask those questions, you can keep your morality.

And if you don't ask those questions, your morality will break as soon as you want something bad enough. It will melt like sugar in water. Okay?

Like that. Okay. So, nge chi dom pe tsepon namar dak kyang.

Your morality, the kind where you restrain yourself from hurting others, may be perfectly pure. But suppose that you are still ching pa means, the last word there, ching pa means fettered by a chain, by the chains of believing that things are real where you still believe that the three spheres in an act of morality are real. Okay?

Real meaning coming from their side and not from me. Okay? Are they...

Can the reporter write an article? Yes. Are they real?

In that sense, yes. Is there a reporter out there writing an article? No.

There's no real reporter in that sense. There's only the one coming from me. So, he's just giving a...

Say, dakpa, ta sung gi, rikpa. He's now giving a classical, logical form, format. He says, suppose that you didn't understand that they were coming from you.

Just suppose. Now he's going to say what? He's going to say, you're going to get into some kind of problem.

What's the problem? Here we go. You ready?

What time does this class end? You want to make it three hours? Just kidding.

Yeah, we'll take a break. Okay. Okay.

I'm going to push you. We'll take a break, but I'm going to push you because you'll never hear this anywhere else. They're not doing this at the church down the street.

Okay, here we go. One. Oops.

One, two, three. One, two, three. I'm going to cut that.

I'm going to split that. So suppose, suppose you are still fettered. In that case, your practice of the morality of a bodhisattva would not be pure.

Okay? If you thought the reporter wasn't your fault, it would not be pure. And then I'm going to join these two.

Let's read this new paragraph. One, two, three. jang sem sa nyi pa wa di mi lam gyi ne kap su ya tsu chim chel wey chim ma pang ba dang tsu chim kyi kor sum de me du mun sum du tok pe Okay.

Okay. This bodhisattva at the second level, though, has given up the stench of, I'm going to call it immorality now, okay, or failed morality. I kind of like that.

A failed morality. Even in, even when they are dreaming, even in their dreams. And they have toppa with an S.

Realized, okay, directly that the three elements, did we call it spheres or elements?

[Speaker 2]
Spheres.

[Speaker 1]
Let's call them spheres. And they have realized directly that the three spheres in an act of morality are unreal. Okay?

Denmei. Okay? What's the important word in this paragraph?

Do you think? Directly. Who said that?

Nice. Okay. Directly.

When did they see that directly? Yeah. When they were breaking into the first bodhisattva level.

Okay? At that point they saw emptiness directly. That's why they are on first level bodhisattva.

So by the time they get to the second level they still remember. And when they meet an irritating person, a reporter, then they understand directly, from their direct experience that this person is coming from them. And that the worst thing they can do is to be unkind to this person.

[Speaker 2]
Okay?

[Speaker 1]
They understand that in a way that other people cannot. Okay? Unreal.

And therefore... Sorry? You're right.

Okay. And therefore this bodhisattva's observation of an ethical life is perfect. To...

To describe all this, the root text includes the following words. Those lines from the one that says suppose in their... suppose their acts of...

suppose their acts of morality involved seeing things as having a nature of their own. On up to the one that says... I'm going to hold off on that and I'm going to read it with you.

So I'm not going to translate that piece yet. Okay? Let's look at the whole verse.

You ready? Here we go. The little letters, okay?

I've added that. I went to the computer. I went to the database.

I pulled out the lines for you. Here we go. One, two, three.

Kevte de ni tim tak rang shin tak de chir de ni tsul tim tak min gyur de chir tak ni tak du sum chak lang ni loy gyu ah yang tak tral warm yur Let's translate that line and then we'll be able to translate the last line, we'll be able to finish the last paragraph. And then I think we'll take a break, okay? Just because I know it's really hard to sit there.

Usually I'm up here, it's much more fun. And to sit there on a hot day is torture, okay? Me and Osiris were drinking cups of coffee in your talk just because...

[Speaker 2]
Okay.

[Speaker 1]
Khyel te means if. Dany, Tim, Tak, their acts of morality, rang shin ta, involved believing that things had a nature of their own. Let's give an example.

Is fire hot? Yes. Does fire have a nature of being hot?

It does. Does that nature come from the fire? We say no.

Buddhism says no. Even fire, even the heat in fire doesn't come from the fire. It's coming from me, okay?

If I'm using that fire to cook my food, that heat was created by my being kind to someone else. If that fire burns my hand, that same heat was created by my hurting someone before. But there is no heat in the fire, okay?

It doesn't have a nature of being hot, okay? Which implies that you could, for example, you could say that water doesn't have a nature of its own of being fluid or not supporting weight, which would imply what? That you could walk on it.

Because even the lack of solidity to water is not in the water, it's coming from you. And this is the third chapter of the Yoga Sutra. It's the whole subject of the third chapter of the Yoga Sutra.

Miracles. How can miracles happen? Because fire is not hot and water is not wet.

Fire can act like earth if you have the karma for it to act like earth. That's beautiful. That's really beautiful.

It means all things are possible. All things are possible. If things have a nature of their own, nothing is possible.

If they don't have a nature of their own, we can pull off anything. We could make a world of peace. It's possible to make a world of peace, okay?

Okay. dekṣit-dhenī-cittam dharmīṅgirā. If they were to believe, dharm means dharma, means viewpoint, right?

If they were to believe that morality, acts of morality had a nature of their own, then, dekṣit-dhenī-cittam dharmīṅgirā, it would not be dharmā. Their morality would not be dharmā. Pure.

They wouldn't have pure morality, okay? dekṣit-dhenī-tattu-suṁcāra-lāṅga. Therefore, these bodhisattvas at the second level, tattu means always, dharmā, right?

Towards all three. They have a certain attitude towards all three. What are the three?

The reporter, the person being written about, and the fact that their lives intersected, okay? They look at those three elements, or those three spheres, and they... yāṅg-dhāk-cchalvār-gyur means they never have...

loigyūya means thoughts. It means running of the mind. loigyūya, thoughts of duality.

nī-lō means dual mind, okay? nī-lō means two mind. They don't have it.

They never have thoughts of duality, okay? Duality is such a greasy... What do you call that thing?

Greased pig. The term duality is such a greased pig. It's so difficult, and it's so easy to misunderstand it, you know?

I think we should go look it up. Let's see what Jetsun Kappa said this two-sided mind is, okay? Let's go see what he said this two mind, two-mindedness is, okay?

So we could go and look up nī-lō, say nī-lō, the last... the first two words of the fourth line. We could go and look up nī-lō, and we'd hit in half a million pages every time someone said two close to mind, then we'd be here for a couple weeks, okay?

If we want to find a discussion of these particular lines, we should find a very unique term that's nearby nī-lō, and then we should do what's called a Boolean search. Boolean search means proximity search. I will search for two mind close to gyūwa, which is an unusual verb, okay?

And then I should hit this quotation, out of half a million pages. That's just a trick for searching. So I go to the search tool, which is called Gopher because it goes for it, you get it?

Okay, I didn't invent that. And I'll put nī-lō, okay? And I'll say, find that near, what was it?

Gyūwa. Yeah, gyūwa, a very unusual verb. Then I want them very close to each other, maybe three lines apart, okay?

I want to find two mind within two lines of the running of the mind, gyūwa, in half a million pages, okay? Here we go. And I want to find it in all the Tibetan writers, 200,000 books, okay, ready?

One, two, three, go. It has to go, look for, there it is, okay? There it is, nī-lō gyūwa, okay?

Yanda-dawa-gyūwa. You can't see the bottom, which is a bug I'm fixing nowadays. Maybe I can pull it up, yeah.

Now, we located the words we want in this book called Uma Chidin. We just hit the quotation in our own book. It doesn't help.

We have to go find another one, okay? So we say, next file, which means next book. Find me another book.

There it is, boom. There it is, shichipani. He doesn't explain it either.

Let's go to another one. Yanda-dawa-gyūwa. This doesn't tell it either.

That doesn't help. Yanda-dawa-gyūwa, shichipani. Here's the autumn moon thing, okay?

So we have to go beyond that. Kangyur chengyen rung, kangyur chengyen rung. Here it is, okay?

Here's an explanation. This is by Ngawang Chunpao. Do you know Ngawang Chunpao?

Sorry, Ngawang Pao-den.

[Speaker 2]
How did you find him?

[Speaker 1]
You, in the Tantra course, you studied an overview of Tantra? That was written by Ngawang Pao-den. He's a famous Mongol scholar from, I think, the 16th century.

So, if I'm not mistaken. Anyway, here we go. He explained the two-mind thing, okay?

Here it is. Where are you? tsultrim gyi kor sum char lang, ngo dang ngo me la sope, nyi kyi chö la rang, shing kyi drupar tawe, nyi su dzinpe lo.

This state of mind looks at things which are... This looks at things which are real and not real, or which function and don't function. And it doesn't have duality.

And duality here means, believes that there's something in them that makes them what they are. He's free of that kind of duality. The reporter doesn't have anything in them that makes them what they are.

And to think that is a kind of duality. That's how he explains it. gyüwayang lapar lopangwa chak giyurl.

You can say, a mind which holds those things to be self-existent is his definition of duality. You can say, it separates the thing from the activity of your mind. It divorces your mind from the reporter.

You believe that the reporter cannot be coming from your mind. And that's duality. You separate me from the reporter in the sense that you think the reporter is not my fault.

And that's his version of duality. That's duality. If you have that duality, your morality cannot be pure.

You will never restrain yourself at the kerosene truck. You will never be able to, because hunger is stronger than... You see?

Only a person who understands where kerosene comes from can restrain themselves at the kerosene truck. And no one else can. When they get hungry enough, Obama, everybody else, will do something bad.

You know? The Pope. It doesn't matter.

If you get hungry enough, you will do something. Okay? Only a person whose wisdom is very strong can hold themselves back, because they understand that the only way to get kerosene is to make sure others get it first.

They will step back and let the other people have the kerosene. Not because they are noble, but because they are intelligent. There's a difference, right?

Noble would be, you have kerosene, I'll do without. Bodhisattva's morality is not noble in that sense. They're like, you take the kerosene, because I want to have kerosene every week.

Okay? Like that, alright? Intelligent self-interest.

The Dalai Lama calls it intelligent self-interest. So anyway, they don't have that kind of duality. What?

Where they divorce themselves from the reporter, and they say, that's not my fault. That's not coming from me. Okay?

They don't have that kind of duality. Good? Now we can complete this sentence and we'll take a break.

Okay? When you become someone who teaches frequently, you will learn to repeat often times, we're just about to take a break, and you just stretch that out longer and longer. Everybody's like, okay.

On up to the one that says, they are free of all sense of duality. Okay? Got it?

So he's working his way through the whole chapter. He's quickly giving us a glimpse at the whole chapter, and then he's going to go back and explain it more carefully. We're having a, what do you call it, quick tour through the lines of the chapter.

And then later we have to go through and tear it apart. Okay? Alright.

It's 4.56. Let's come back at 10 after 5, and we'll do a little bit more. Okay? Have a break.

Okay. Okay, we'll start again. We have about 20 more minutes.

Let's read this next paragraph together. One, two, three. NYID PA TSUL KHRIM GYI LHAG PA SHES PA NA JIM PAS JE BU DEN DRO DEN LA LONG CHOD PA TSUL KHRIM LA RAK LAS PA DANG DE LA SKYE BA RGYU MA LONG CHOD PA TSUL KHRIM LA RAK LAS PA DANG Okay.

Here is the second point from above. I like, as a translator, I like to supply that to the reader. I like to go back and find it.

A lot of translators, because the Tibetan does not. So you're just supposed to remember what point number two was, which is irritating to us. It'd be nice if they just told you what it was.

So let's go look. Here's the second point from above. There's the first, okay?

There's where the first one began. Here it is, okay? And I like to chop it out, because then I'm sure I've used the same language, which will trigger memory in the reader's mind.

Then I go back down to where I am. An explanation of the praise of mythical lifestyle. Okay?

Actually he did include it here. TSUL KHRIM GYI NGAG PA SHES PA LA The karmic result of practicing the... I told her to get me something...

What do you call that? Illegal. Illegal.

Cherry Coke. The karmic result of practicing the perfection of jimba, giving, is that we attain a body in one of the higher realms. But to...

Now help me out. He's going to say, practicing the first perfection assures you a body in a higher realm. But if you want that body to have stuff, like breakfast and cherry Coke and, you know, then you're going to have to practice morality.

So, LONG CHOD PA here means stuff that you use your whole life. What do you call that? Possessions or...

It's too kind of... It's kind of crass, right? Resources.

Ah! Sometimes I like to have three people around me who can think of words, and I say, what's that word, nigga? Resources, I hear.

Yeah. Okay. Ten minutes.

But to... But to have... But having a body along with the necessary resources of life, right?

Depends upon the practice of morality. Okay? An ethical way of life, I prefer.

Enjoying the same resources over a string of lives, of lifetimes, also depends upon this practice. Okay? Good?

Yes? One, two, three, four, five. Say again?

But to having. Yeah, okay. All right.

I'm going to split this sentence. Okay, let's do this sentence together. You ready?

One, two, three. TSUL KHRIMS NAM PAR THAG NA NGAN SONG LAS NYUR DU THAR BA DANG NGON THO NGES LAS GANG THOG PA'I GYUR TSUL KHRIMS NGAG PAR YIN Leading an ethical... Let's move that up a bit.

...ethical way of life. I'm going to go with this one. If...

If our morality is pure, it... I'm going to say if one's morality is pure, then it quickly frees a person from the lower realms. And it also helps one to attain one of the higher rebirths, as well as saying NGES LEGS.

End of the second line. NGES LEGS. NGES LEGS means definite good.

Definite good. And it's a code word in Buddhist philosophy for nirvana and enlightenment. Okay, nirvana and enlightenment.

So, how do you want to call it? Higher good? Is that okay?

Morality is thus praised as being a cause leading to these benefits in the following lines. In the lines... In these lines.

Giving brings resources, even in the realms of misery, up to... There is no cause other than morality for attaining the higher realms. Okay?

Hang on, because I want to look at something. Yeah, I mistranslated this sentence. So watch how I change this sentence now.

DE BU DENG DROD DENG NA The result... That we... Enjoying the resources that practicing giving has created in a lifetime in the higher realms depends upon morality.

Okay? It's different. It's slightly different.

This is implying that resources are produced by the giving, and then to enjoy them properly you have to have morality. Okay? This is all...

And so I've corrected something that I wrote before. This is a reference to a very famous verse by Arya Nagarjuna. DRIM PA'I LONG PHYIR PHYIN GYI BDE Say DRIM PA'I LONG PHYIR PHYIN GYI BDE How does it go?

SOS PA'I DANG DENG Say SOS PA'I DANG DENG PHYIN GYI RGYI It's in there somewhere. SAM DENG KYIS SHES SHES RAB LO I'm not sure about that last three pieces. SHES RAB LO Anyway, Arya Nagarjuna has stated the correlations in a single poem, in a single verse.

In a single verse, Arya Nagarjuna stated all the karmic correlations concisely. It's very famous. DRIM PA'I LONG PHYIR means if you want resources, be generous.

PHYIN GYI BDE means if you want to be happy, keep your morality. PHYIN GYI BDE SOS PA'I DANG DENG means if you want to have a pleasant face, keep your patience. Don't get irritated at other people.

SOS PA'I DANG DENG What's after that? Yeah, TSUN GYI GYI, say TSUN GYI GYI. TSUN GYI GYI GYI means, SI GYI means you'll have authority if you increase your joyful effort.

If you practice joyful effort, enjoying to do nice things, you will always be in a position of authority. TSUN GYI GYI SAM DENG KYIS SHES The karmic result of meditation is mental peace, emotional peace. And then, I forget the last one, but it's...

Oh, it's TAR. SHI BA'I TAR or something. If you want liberation, then learn emptiness.

Those are the six perfections and their karmic correlations. He's playing on that here. He's playing on that.

He's using the same wording in these lines. As being a cause... And that praise is explained in these lines.

Okay, we're good. Then that's a long... That's four long verses.

I'm going to skip it because there's something sexy coming. We're going to go through the verses more carefully, so it doesn't really matter. I want you to get this last one because it took me a long time to figure it out.

And I kind of like it. So, I'm just going to read it to you. I'm not going to have you read it because we have four more minutes, okay?

But, I don't know. I remember being in the car, which is where I do all my research. And that's why I have people driving around so I can work in the back.

GSUM PA TSUL KHRIMS MI PHYIN CHOG DANG MA BDE PAS PA'I SHES PA So, remember he promised us an example or a metaphor for why a bodhisattva on the second bodhisattva level, their morality is never mixed up with immorality. Their morality is exclusively pure. And then they give an example because by the time you get to the second bodhisattva level, your behavior is, what do you call that?

There's not room in this town for both of us, but what do you call that? Is inimically opposed, adverse. It's totally impossible that the two things could coexist anymore.

Your morality is so pure that you can't do anything else. Like apparently on the first bodhisattva level you could have a few slip-ups or something, or you could be dishonest about one thing but be mostly honest about something else. But when you get to the second bodhisattva level, your morality is so pure that it ejects immorality like an antibody ejects germs or something.

Like, you know, you see the amoebas come and surround them and spit them out of the bloodstream. You know what I mean? Like, your morality reaches a level where small slips in morality can't survive in that environment.

And he gives an example. And it's kind of weird, but it's cool. Summa Tsultrim Nirmishong.

Lod Sangdrak Chen. Lod Sangdrak Chen means... Lod means what?

Do you know? Lod, not lu. Yeah, naga, naga, okay?

Serpent, a dragon. In China it would be long, a dragon. They are associated with water, with bodies of water.

If a naga is staying in the mesa, little lake there, it will never dry up. They attract water, they produce water. It's good if you can get a naga to stay in your swimming pool and stuff like that.

Summa Tsultrim Nirmishong. Lod Sangdrak Chen means... Those particular...

Some nagas have an obsession with hygienic, pure... What do you call it? Hygiene.

They only love pure water. If you polluted that water, they would leave. The nagas would leave.

And then that water would dry up, and you'd have a problem. You'd have a drought. So, they don't like chemicals put into their lakes.

They don't like oil wells being drilled in their oceans, and they would leave. And then there would be global warming, you know, stuff like that. Anyway, Lod Sangdrak Chen.

Nepe Gyatso. So, they live in the ocean, these special nagas. Rodam Henjitminepa.

What happens then if you throw a dead body into that ocean? Like a dead fish or a dead human or anything like that. What happens?

What happens to that dead fish's body or a human's body? No, I mean, go walk by the shore. The ocean will eject it.

The ocean will spit it out. You see, the Tibetans didn't have an ocean, but they heard all these stories about the ocean. So, they're like, we heard that you find big whales on the side of the ocean and fish float in bodies.

And it seems like the waves are created to throw crap out of the ocean that the ocean doesn't like. Mother Ocean doesn't like dirty things. And Mother Ocean, like tar in the Gulf Coast, Mother Ocean will throw that oil out of the ocean onto the beach and say, you keep it.

Really, it's kind of cool. The idea is cool. So, any dead body will be ejected from the ocean.

Mother Ocean will eject a dead body. And a bodhisattva's morality, by the time they get to the second level, will spit out any kind of immorality. It cannot survive in that environment.

In a second level bodhisattva's mind, small moral slips cannot survive and it will spit them out. Little tiny lies, little tiny anger, like that. Bodhisattva's mind will spit it out.

It cannot survive in the, what do you call that where they put bacteria to grow it? Petri dish. Like the bodhisattva's mind is like a Petri dish.

A Petri dish. And certain cultures cannot grow there. They cannot think to hurt someone.

It's not possible. They will be spit out. Those thoughts will be spit out.

That's an example. He promised you an example and that's the example. All right, let's stop there.

It's important for me to mark the place. We didn't, yeah, we finished that. Stopped here.

Here, May of 2013. Okay.

[Speaker 2]
Okay, cool.

[Speaker 1]
Thank you. I love this text. Maybe I'll try to do it online because it's, when in my free time, maybe from Bulgaria and maybe we can make some kind of schedule because otherwise it's going to take like 50 years and I don't know what's going to happen.