Вступление на срединный путь (текущий курс, Аризона), занятие 113

[Speaker 1]
All right, here we go. The brief story is that Lord Buddha taught emptiness, 500 BC. Then 700 years later came Nagarjuna, okay, an Indian sage, and he wrote a beautiful summary of what Buddha had taught about emptiness called, don't worry, Mulaprajna, which is like, he wrote a book called Wisdom, okay, and it was verses, it was poetry, and it's almost, I found, well I can't say that, but I've heard that if you drink a cup of wine you can understand it.

It's very difficult, it's very obscure, it's very, very deep, and it's very, very difficult. And then after that a scholar named Buddhapalita wrote a commentary about it. The commentary is named after the author, so the commentary is called Buddhapalita.

And then someone came along named Baba Viveka, and he criticized Buddhapalita and said that he had written the wrong explanation of Nagarjuna. And then along came Chandrakirti, Master Chandrakirti, I think around 600, I think, and he wrote a defense of Buddhapalita's ideas called Entering the Middle Way, and it's basically an explanation of Nagarjuna, okay. Nagarjuna is quite difficult.

Nagarjuna is, the verses are extremely simple and beautiful, and they're very, very difficult, and I don't know anyone who's correctly interpreted them, okay. And then about 200 years later, 400 years later, Buddhism came to Tibet, and then India was attacked by the Mughals, and then by the British, and for a thousand years they didn't have these teachings, and they were pretty much wiped out. And they survived only in Tibet, and every Tibetan monastery that I'm aware of studies Chandrakirti.

So Chandrakirti wrote a book called Entering the Middle Way, and the Tibetans have very well carried it on, that book. And then the greatest Tibetan thinker of all time, which is Je Tsongkapa, who taught the Lama, in the 1400s, he wrote a book to explain Chandrakirti, okay, and that book is called Gombo Namtsal, which means illuminating the true intention of Chandrakirti, okay. Then in my monastery, which is Serame, which is the best monastery in Tibet, you're supposed to laugh.

There was a scholar named Kedrup Dhammadhargi, he lived about, he lived about 150 years after Tsongkapa, in the late 1500s, and he wrote a book called Umajidun, and in that book he explained Tsongkapa, who's explaining Chandrakirti, who's explaining the Garjuna, who's explaining the Buddha, okay. So, I was gonna teach Gombo Namtsal, which is Tsongkapa's classic about emptiness, and it will take about a thousand pages after it's translated. And then I thought, oh well let me teach Umajidun just for a couple of years before we get to that, and it's been 11 years I think, and we didn't get very far, but we're still working on it.

So, I decided after a while I should just go ahead and translate Gombo Namtsal anyway, so I'm working on that, and I'm about a hundred pages into that, and maybe I'll hand it out in Guadalajara or something. I think we'll be, there'll be a hundred pages. So, that's probably the greatest book on emptiness ever written, okay, and it's very difficult.

My teacher taught it to me for eight years, and privately, and so it'll be nice when it comes out. We'll have the first hundred pages out I think in Guadalajara. So, we're continuing through Umajidun.

Umajidun means an overview of the Middle Way, and it's the textbook that you use as a monk to study emptiness in a Tibetan monastery, in our monastery especially. So, and it's written in a debate style, it's written in a, what do you call, as an argument. Often it's dialectic, it's as if we were in a Tibetan debate ground.

And we've struggled through the whole first part, and we are on to the second bodhisattva level. So, as you know, there are six perfections, six bodhisattva activities. The first one being giving.

Second one, yeah, ethical way of life. Third one, patience, meaning how to not get angry when you should get angry. Fourth one, joyful effort or, you know, doing good thing, enjoying doing good stuff.

Fifth one, meditation. Sixth one, understanding emptiness, wisdom. Okay, so as you go through your spiritual career, as you get closer to enlightenment, you go through ten bodhisattva levels.

And the structure of Chandrakirti's book is based on the six bodhisattva levels. Okay, so we've actually reached the second bodhisattva level. The six bodhisattva levels correspond to the six perfections.

Okay, at the first bodhisattva level you get very good at giving. Okay, your giving goes to a higher level. Okay, why is that?

Why is that? Why does a bodhisattva on the first bodhisattva level practice giving better than other people? Because they saw emptiness directly.

Okay, so it's kind acts informed by an understanding of emptiness. Alright, so this is what we're talking about. This is where we have reached.

Okay, we're at the second bodhisattva level. At this point the person is reaching a new level of their practice of what? Ethical way of life.

Okay, they are being more moral at this stage, but informed with what? Emptiness. Okay, so we've reached the explanation of the second bodhisattva level.

You ready? Here we go. After 11 years we've reached the second bodhisattva level.

Let me see. And I've been typing the translation as we go, just so you could see. I wanted people to learn to translate from this class, but perhaps people who watch the video 100 years from now.

Okay, nyipa. Let's read it together, you ready? Tibetan has a lot of silent prefix letters, like, I know you didn't want to do that.

I can know, right? So just ignore, just guess. Okay, here we go.

One, two, three, nyipa, sai yon ten, ten pe go ne, jug du te she pa la, gyal we se po chang sem sa nyi pa we, da wa le chung we, u se tab sa nyi pe ye she de, si pa kor wapa ma yin gyang de pel du, gyur pa dang, dro we yi kyi, dung wa sel wa, da we u se dang, chu tun ja ne, she pa la. Okay, here we go. Here is the second point from above.

How would you say that? Wrapping up, concluding our presentation with a final statement of the high qualities of this Bodhisattva level. Okay, consider the yeshe, wisdom of a child of the victors, a bodhisattva who is on the second bodhisattva level.

It is like the rays of light which flow from da wa. Yeah, a moon, the moon. Then I'm going to cut it so you can...

By the way, Google, I wrote a Google... do you know Google Translate? It's like a miracle.

It's an extraordinary program. I mean, you type in the English and then it turns it into Chinese and you can send an email to anybody in the world in like 70 languages. So I wrote them three years ago and said, don't you want our data, all these 20,000 pages of translation, to use in your database so that you can have simultaneous translation of Tibetan?

And they never answered me. And then like two weeks ago the head of Google Translate wrote me. He's like a god in the world of translating, of Tibetan, I mean of computers.

And he said, oh yeah, I'm sorry I lost your email for three years and of course we would like all your data. The data is this. The data is, you see, the Tibetan, one paragraph Tibetan followed by a paragraph of English.

And then you just need large groups of excited students to link them together, the Tibetan word and the English word, hypertext them. And then you can supply that for free to Google and then that can be the standard by which all Tibetan is translated for hundreds of years. Understand?

Okay, but it'll take a large core of dedicated people who will continue it. Alright, this bodhisattva... by the way, these are the closing words of the second chapter of the Entering the Middle Way, okay?

They are describing the high qualities of this second level bodhisattva in order to conclude the chapter about the second level, okay? This bodhisattva, although this bodhisattva is not a korwapa. Rinpoche used to call it a whopper, a korwapa.

What's korwa? Korwa means, like sibe korlo, means samsara, okay? Mispronounced.

Samsara, okay? You can't have a M in Sanskrit before an S, okay? Never.

Okay, it's samsara, samsara, like a French N, samsara. It's korwa, okay? Korwapa means, the pa means what?

A guy who's in samsara, okay? Hasa means Los Angeles, land of the gods, right? Literally.

And someone from Hasa is called Hasa-wa, okay? Somebody from Sera is called Sera-wa, okay? So korwa means samsara, the cycle of life, and the person who's in it is called a korwapa, okay?

Korwapa. So P-A or B-A in Tibetan, or P-O, is the E-R in English, like carpenter or, okay? Someone who, worker, farmer, okay?

P-A or W-A as a third syllable. So korwapa. What's sipa?

Oh, why korwa? What is samsara? What's a typical example?

Yeah, the boss yells at you, you get angry, you yell back. By doing that you plant a new seed for the boss yelling, or your wife yelling at you the next week, okay? So that's cycle, it's a downward cycle, and we live in those, that's our life.

We do negative things to people, they do negative things to us, and we respond negatively, and we plant another person to do negative things to us. And that's the meaning of the word samsara. So samsara doesn't have to mean cycle of rebirth or something like that.

We are creating many cycles every few minutes, okay? We are participating in many cycles every few minutes, okay? So, although this bodhisattva is not a, how do you want to call that?

Sipa korwapa. Is not a person who is stuck? We have to make the translation a little scholarly.

No, I don't mind stuck. What? Well, there's no word here that says confined necessarily.

It's a, it's a samsara-er. And that's not a person who is... I like that, who said that?

Yeah? Cycling in the wheel of life, okay? Aren't they?

Is a bodhisattva, is a bodhisattva necessarily free of the cycle? No. When you reach the first bodhisattva level, by the way, you can become a bodhisattva without reaching the first bodhisattva level, okay?

If you reach a true wish to help all living beings escape their problems, you become a bodhisattva, okay? But, but you may not have reached the first bodhisattva level, okay? What makes you reach the first bodhisattva level?

You see emptiness directly under the influence of... what? Tequila?

No, under the influence of compassion or love for others, okay? Then you are a bodhisattva who is also on the first bodhisattva level. What three emotions does a person who sees emptiness directly eliminate forever?

The only three of them. What? Doubt about the path, an intellectual belief that things are coming from, from their side, and what?

Extreme practices like where you would hurt yourself as a spiritual practice. So, these are the only three negative emotions that you eliminate the day that you see emptiness directly, okay? Of course, seeing emptiness directly is necessary to eliminate all your other negative emotions forever.

You can't, for example, eliminate anger unless you see emptiness directly, okay? But, but it doesn't happen on the first day, okay? You see emptiness directly and then it takes typically about 500 years, okay?

Seriously, 490 years to eliminate your anger, alright? But, but other people it's hopeless. If you haven't seen emptiness, if someone says, have you seen emptiness?

You say no. If the Buddha comes to you and says, have you seen emptiness? And you say no.

And then you ask that Buddha, how long will it take me to eliminate my anger? They'll say what? I can't tell you.

A Buddha cannot tell you, okay? A Buddha cannot tell you, okay? But once you've seen emptiness they can say, okay, X number of years, you're out of here.

You will have anger again, okay? Why am I bringing this up? Is a bodhisattva on the second level engaged in the Wheel of Life or not?

What? Huh? They're not making new karma, okay?

They're not making new karma of the type that would keep them in samsara, okay? They're not, okay? They broke the wheel at the only place you can break the wheel.

Which link? Link number one, represented by a blind man with a stick. They don't have that blindness anymore, okay?

They still see things as coming from their own side, but they don't believe it anymore, okay? So technically they're not create, they're not, what do you call that? When you make something keep happening?

They're not perpetuating their cycle. They're in the cycle, but they're not perpetuating it, so we don't call them a cycler. Got it?

Okay? Even though it's not a person who is cycling in the Wheel of Life. Are they in the Wheel of Life?

Yes. Are they cycling in the Wheel of Life? No.

How's that? Okay? Because they're breaking out.

They got this, they got the ammunition to break out. Although this bodhisattva is not a person who is cycling in the Wheel of Life, they are still the most glorious thing here, okay? Are you in the cycle?

Yes. Are you cycling in the cycle? No.

Can you still be the most glorious thing there? Yes. Okay?

Got it? Okay? That's the first statement of what's cool about them.

Here's the second. And they are comparable to the rays of light which flow from the moon and clear away the torment in the minds of living beings. Okay?

You should know the word, those of you who are trying to learn Tibetan, the word chö tun, say chö tun. Chö tun means comparable, okay? It's a very famous logic term.

Chö means dharma or thing. Tun means tumbo, tumba, in harmony, okay? So chö tun is a technical term for a metaphor or comparable, okay?

And it requires the use of the conjunction dung, end, okay? It requires the use of end before it. We didn't cover the chepa chepa na.

The explanation made at this point. Okay? So they compare them to the light of the moon, okay?

In Asia, in ancient Asia, the light of the moon had certain qualities and the light of the sun had other qualities. Do you know? Light of the sun is called mindje.

Mindje means it ripens crops, it brings them to fruition, it makes things grow. And the light of the moon is considered a cooling light which can calm people down, okay? If you go stand in the light of the moon, according to ancient Asian idea, then your heart will become more at peace, okay?

So here they're comparing the bodhisattva to the light of the moon, okay? If you're in the presence of this bodhisattva, you feel some kind of peace. The rays of light that come off of them, meaning the vibes that come off of them, make you feel happy and they put you in mind at peace, okay?

Like the light of the moon, okay? Got it? All right.

The actual wording from the text at this point is the section that follows the line, section connected to the line. Say again? The actual, right, okay, the actual wording from the text is the section connected line.

By the way, those of you learning to translate, the Tibetan says the lines which follow the following line, okay? But the syntax of Tibetan is backwards. In Tibetan you say, store to go I, okay?

You don't say, I go to the store. So, when you're translating something like this, you have to say the words which include that line because that may not end up to be the first line in the English, okay? Got it?

The actual wording is the section connected to the line. YAL TSE BDAG BA LAS BYUNG Let me see. From these children of the victors.

Why do we capitalize victor? Yeah, it refers to an enlightened being. So, in my system of translation into English, I only capitalize words that refer directly to enlightened beings, okay?

Like Tara or Buddha or victor, okay? From the moon of these child of the victors comes a splendor comes a splendor for this world, although they are not a part of it, okay? He connected the splendor to the line, so we have to go back and connect it in the last paragraph.

And then this person, they are still, they still spread their splendor here, okay? He's quoting what? About the splendor and the moon and all that.

Yeah, he's quoting Chandrakirti. He's throwing in Chandrakirti, so we, I've been translating Chandrakirti as we go, okay? Master Chandrakirti, entering the middle way.

So, here we go. We have to translate this verse, which ends chapter two. This is a little more difficult to do in front of a crowd, but let's try.

By the way, there's a big difference in the spelling. This line here, can you see the cursor? It ends in yi, which is what?

Nik. When you have an S, it makes it what? Instrumental, okay?

Agentive. By me was done this act, okay? Yi with an S.

Why I? By the way, as you may notice, this is a technical class, okay? Tonight is the fun class, the more open, you know, this is like a, meant to be a teacher training class or a translator class, okay?

So, don't get overwhelmed. But I'm also not going to dumb it down, okay? This is the one chance I get every few months to teach a difficult class.

Tonight is the difficult but more accessible class, okay? All right. So, don't get discouraged.

Don't give up tonight's class just because you accidentally came into this class. All right. Now, notice this.

What's this here? Yi. What's that?

What case? Huh? Possessive.

Yeah, see, without the S it's possessive, with the S it's instrumental, okay? Somebody has made an error, all right? We don't know who.

Either it was the textbook writer from the late 16th century, or it was the input operator in India who typed this, okay? How can we chuck it? Yeah, let's go back to the typing and go look at it, okay?

Let's go to the tengyur. What's the tengyur? These are all the commentaries that were ever written in India on Buddhism.

How many works are there? Who's doing the tengyur? I forgot.

Jigme is doing the kangyur. Oh yeah, supposedly. Okay.

You're doing the kangyur. How many works? 900.

We have 900 books which survive from Lord Buddha, okay? We have 900 teachings from Lord Buddha. They average maybe 100 pages or something, okay?

So we still have 900 books, sutras and tantras taught by Lord Buddha, okay? From ancient India. There were thousands.

Only 900 reached Tibet and were translated. All the rest were lost, okay? Although we have a team looking for them.

We have a team in Sedona and in Pune looking for them, okay? So we have a team looking for the originals, but there's 900 that survived and reached Tibet, okay? That's called the kangyur.

In Tibet that's called the kangyur, 900. It's a hundred thousand pages, okay? In a hundred volumes, okay?

And the tengyur is what? It's the commentaries on that, and there's about 3,700 books in the tengyur. So that's 4,600 books which reached Tibet from India, and that's all that survives of Buddhism, anywhere, okay?

They all reach Tibet. What we have survived is in Tibet, and we finished inputting it last year, okay? Early last year.

So early, yeah, early in 2013 we finished inputting it. It's about half a million pages. It took 25 years, okay?

We finished typing it in India after 25 years, early last year, okay? So we can go search the original, and we can see what it says, okay? What are we searching for again?

Does it say yi or does it say yis? Because it's going to change the meaning, okay? Got it?

So when you search for something, should you search for the word end? Okay, yeah, yeah. No, because you'll get, in half a million pages there'll be more than a few ends, okay?

So what do you do when you search? When you're searching half a million pages, what should you do? Pick something, pick something that's distinctive, that's kind of, pick a phrase which is not going to be found in a lot of books, okay?

So, just to pick one from here, I'm going to say, pel gyur ching ma dong, okay? I'm going to start the second line, pel gyur ching ma dong. So we go to our search program, which is here, and we set the search setting.

We open a new search window. We created this search program 25 years ago, and we keep updating it every few months, okay? Ted Lemon is doing all the programming for free, for all these 10 years, okay?

So, we're looking for the phrase pel gyur ching ma dong, pel gyur ching ma dong, okay? So you type in what you want, and then you have to tell the computer which body of literature to look in. There are basically three bodies of literature.

First one is? Kangyur, which are the 900 books which survive, spoken by Lord Buddha himself or other enlightened beings, okay? From India.

Second is the Tengyur, which is about 3,700 texts from ancient India, okay? Written in explanation of Lord Buddha, from what date to what date. They start around 200 AD.

Ashvagosya and Nagarjuna are the earliest, and they go up to, they go up to 1,000. They go straight up to, who's like the last person who got into the Tengyur? Lord Atisha, who actually lived in Tibet.

He was an Indian who came to Tibet, so he's the last person who made it into the Tengyur. And we'll be looking at some of his works eventually. Everything written after that in Tibet is called sung bum, okay?

And we estimate there are 200,000 scriptures, and they are high quality. They are extremely high quality, beautiful pieces of literature, on the level of Dante or Shakespeare, okay? 200,000 of them, okay?

And they're... when they are released into the world, the world will change. But first they have to be preserved, and then they have to be translated by you, all right?

Seriously, okay? And they will affect the world like nothing, like nothing ever affected the world. There would be like 200,000 Bibles suddenly hit the world, okay?

They're extraordinary. Every one is special. So, we're going to search...

Which of the three are we going to search now to see the correct spelling of this verse? Tengyur, okay? Why?

It was written by Master Chandrakirti, who was not a Buddha technically, okay? All right? He was in...

but he came from India, so he's in the Tengyur, okay? So, I'm going to search the Tengyur. Here's the Tengyur.

Where's the Tengyur? Right here. I click on the Tengyur.

That means my search will be restricted to 3,700 books, okay? It's about 400,000 pages. Here we go.

And if you watch the bottom, you can kind of watch it as it goes. I hope it's not acting up. There we go.

Okay? Let's go to the top of this file and make sure it's the right book, okay? So, oops, oops, wait, what happened?

I was just showing you off. Let's go to the previous image. Okay, so we're going to go to the top of this file.

What's it say at the top? What's it say? Umla-dupa.

What's that mean? Are we in the right book? Yes, what's the file number?

3861, okay? So, we go back here. Start again.

It's searching half a million pages and we hit the quotation, all right? What's the correct spelling? Here, right here.

No S. Okay, got it? So, the cool thing about what we're doing is that we're cleaning up mistakes that are 500 years old, okay?

We are, I don't know, if anybody cares, we are cleaning up 2,000 years of Buddhist literature, all right? By using the computer, because we have it, because we spent 25 years and millions of dollars to input it, okay? All right, so now we can go translate this responsibly and we have to make a footnote that says what?

This author, the textbook writer from the late 1500s, he misspelled something. Okay, we have to make some kind of a footnote, okay? And I'll clean it up later, but this is misspelled.

Should be yi imam, okay? Got it? It changed...it would change the meaning if it were that. Why did he...why did he misspell it? Oh, the...our carding could be wrong too, but...oh, many things, but... but why...why could it be that he misspelled it? That's true too. It sounds the same. Basically, it sounds the same, Okay?

A lot of Tibetan lamas learned their scriptures, how? On the debate ground. Okay?

He heard someone quote this on the debate ground and he memorized it based on a conversation he had when he was 25 years old in the debate ground. Okay? You go to the debate ground every day for 25 years.

You spend three or four hours debating for 25 years. So, he heard this hundreds of times and he memorized it, but he memorized it... he didn't know the spelling.

He never saw the spelling. It's a verbal... what do you call it?

It's an oral tradition. Okay? All right.

Here we go. Okay, I got to screw my head on here. Okay.

These sons of... these children of the victors are moons and from them comes a splendor for the world despite despite the fact that they are no longer of this world and the splendor is free of cima, smell. Okay?

Bad smell often. In Sanskrit it's mala, mala, which came into English as malfeasance and malice and maladjusted, means bad. Okay?

What's not to have the mala? Vimala. Okay?

Very common Sanskrit lady's name and a beautiful name, Vimala. There's a retreatant who has renamed themselves Vimala. Christine Sperber, I think.

Yeah, she's now Vimala. Okay? Which means...

how would you... splendor is free of any... of any impurity.

Okay? Splendor is free. It is...

it is totally without... it's totally without any lack of purity. This and its light is like that of the moon.

And its light is like that of the moon in Tanka. Do you know Tanka? Do you know yar?

Or gung? Or chika? Or tunka?

What are those? Yar? What's yarnay?

Yarnay, it's a... vinaya, it's a vinaya custom. Yarnay.

Yeah, it's the... it's the summer retreat. Nay means to stay.

Yar means summer. So, the monks and nuns are supposed to stay in retreat for three months in the summer. It's called yarnay.

Okay? So, yar means summer. By the way, why?

Why summer? Because of the bugs. They would kill a lot of insects if they were wandering around, because normally they'd be walking.

[Speaker 2]
Okay?

[Speaker 1]
So, yar means summer. Chika means spring. Gungka means winter.

And tunka must mean autumn or fall. Okay? And its light is like that of the moon in autumn.

And its light is like that of the moon in autumn. What is that? Hang on, I can't resist.

Hang on, hang on. I'm going to cheer you up or wake you up somehow. Okay, I'll do that.

Hang on. Harvest moon. Okay, I like this version.

[Speaker 2]
Closer to say. Just like children sleeping. We could dream this night.

But there's a full moon rising. Let's go dancing in the light. Music's playing.

Let's go out and feel. I'm still in love with you. I want to see you dance tonight.

Because I'm still in love with you. On this harvest moon.

[Speaker 1]
Anyway, harvest moons, if you have ever seen them, they're very big. They're the biggest moons of the year. Right?

So, the bodhisattva is being compared to a harvest moon. Okay? Autumn moon.

And its light is like that of the moon in autumn. It acts to clear away the torment in the minds of every living being. Okay?

Good? What is the special quality of a... Oh, by the way, those of you learning Tibetan, the word dung.

Dungwa means specifically suffering that comes from overheating. Okay? So, it's very appropriate to use that verb here because the moonlight, what?

Cools things. So, it clears the torment. But torment is meant in Buddhism to imply overheating.

Okay? So, the moon is stopping that. What is the high quality of that bodhisattva?

What's the perfection they specialize in? Morality. Okay?

So, there's this thing about morality. A person is very moral. What does very moral mean?

It means they refuse to cut in line at the coffee shop, or they refuse to cheat on their taxes, or they refuse to lie, do small lies, and stuff like that. And then if you're around that kind of person, it's like, especially in Phoenix in the summer, it's like being around a fan or something. Like a swamp cooler.

It's just, they make you feel happy and they calm things down around you. See? So, it's just pleasant to be near a person like that who's keeping their morality, not in a, what do you call it?

Not in an uptight way, but in a free and happy way. And they're just very careful with being cheerful and being open and being loving and never hurting people. And then, if you know people like that, it's nice to be around them, because they are like, it's like rays of harvest moon are coming off of them, and they just make the whole room feel bright and cool and happy.

You see? That's what they're saying. Being around that bodhisattva is like going out and standing in the harvest moon light.

Okay? It's very beautiful. Okay?

And if you know people like that, it's very pleasant to be around them. Okay. All right.

Here's the second section that comes after that, where we explain the actual wording of the text. Okay? What's, what's the word text here in the Tibetan?

Huh? Say shung. Shung.

Low-tone shung. Okay? Shung means central, and it can mean federal government of the country.

It can mean a major highway like the New Jersey Turnpike. Or it can mean a classical text. Okay?

Those are the meanings. I'm thinking it'd be cool, Nick, to do a YouTube video dictionary, where I just stand up there and I expostulate on the word shung for like two minutes, and then do that for ten thousand words or something. Now, wouldn't that be nice to have a visual dictionary of someone just telling you, there are three very radically different meanings of the word shung.

Okay? Like, one shung means central in the sense of federal government. One shung means central in the sense of a major highway.

And this shung means a central piece of literature or a classic. Okay? It means a classic.

And then you could give famous examples from tampe. Tampe means idioms, or what do you call those in Stitch-in-Time-Saves-Nine cliches? There are lots of tampe—Tibetans love tampes.

Okay? Deva shung gi kowa tang gi mare. Say, Deva shung gi kowa tang gi mare.

You can say, Deva shung gi kowa tang gi mare. Deva shung gi kowa tang gi mare. So, you could do a video dictionary, and you could give the tampe that relates to that word.

You see, you could give a famous folk saying that relates to that word, because that's how Tibetan kids learn Tibetan. So, deva shung means the central government of Tibet. Okay?

Deva shung. Kowa means leather, but in this case it means coracle. What's a coracle?

It's a leather boat. It's a boat made from stitched-together hides of a large animal. Like, take twenty yak hides, stitch them together, and stretch them over a thing that looks like an upside-down umbrella.

Okay? So, it's wooden ribs that come from the middle, and you stitch hides together, and you coat the—what do you call those ribs in the kowa, in the leather hides, and it holds water, and you can transport horses and yaks across a river. Because in ancient Tibet there were no bridges, and there were thousands of rivers, because that's where the major rivers of Asia flow from, the Mekong, the Ganges, the—what's the one in China?

Yangtze. These all are coming out of Tibet, the Brahmaputra. These rivers are all flowing out of Tibet.

Tibet is covered with streams and rivers. You need kowas. Okay?

And if there's a flood, it's the government's responsibility to pull out the kowas and go save people who get flooded. It's deva shung gi kowa tang, means the government should send out the kowas. So, it's a good way to learn the word shung, okay?

But that expression is used when your toilet overflows, and you can guess what the kowas are. Okay, these are important things to know. Here's the second section.

It means the government doesn't— there's been a flood, but the government didn't have to send those particular kowakos, okay? Here's the second section that comes out to that, where we explain the actual wording of the text, okay? So, he only quotes one line of a verse from the— entering the Middle Way, so we have to go get the whole verse.

Okay, ready? I went and got the verse for you. Oh, actually we already had it.

GAL TE DE NI We had it a few days ago. Let me see. I'll just go GAL TE.

We already had this line, and I'm just going to take it from there, okay? Then we'll go find it again. Let us do a— Let us do an analysis of the wording of the text, where it mentions— where it includes lines like, suppose their acts of morality involve seeing things as having a nature of their own.

And here's the essence of this class today, okay? We're studying a bodhisattva. We're studying a bodhisattva who's reached a certain level, very high level, very, very— if there's one of these in the world, we're lucky.

And their morality has reached a higher evolution. Their observance of morality has reached a higher evolution because what? They saw emptiness directly, okay?

I'll give you an example of morality which has reached a higher evolution. We've been talking about it a lot in the evening, which is patience, okay? With your husband when he's yelling at you for no reason at all.

You come home, you open the door, you set down your bag, and your husband rails at you, okay? Which I'm sure has never happened to anyone here. And then it's tempting to think that— tempting to think in your mind what?

To say in your mind what? They are yelling at me for no reason at all. We have that— it's a single word in English, for no reason at all, okay?

For no reason at all, okay? It's like one word. They are yelling at me for no reason at all, okay?

And it became a word in art, it became a phrase in English, for no reason at all. Is such a thing possible in Buddhism? Not possible, okay?

Nothing bad ever comes to you unless you did it to somebody else first. There's no such thing as for no reason at all, okay? So if you would choose to respond to them with patience, if you choose to not get angry, in this case it's because what?

If you choose not to say something mean back to them, why is it? That they don't deserve it? That they didn't say something incendiary?

They did, they said something bad, and you didn't do anything tonight so far, okay? But if you're a Buddhist, you don't yell back, why? Because you'll see them again, you'll plant a new seed and you'll have to meet them again, okay?

A Buddhist doesn't respond not out of kindness, not out of morality, but out of self-preservation. They don't want to see this guy, I want to get this husband out of my life, the one who yells at me for no reason at all, for no reason at all. So, how do you do that according to Buddhism?

You don't respond. You don't answer back with the same kind of criticism which is laid on you, okay? And that's how you get rid of them, okay?

So, that's a kind of patience which is informed by a knowledge of emptiness, okay? There's no husband there yelling at you for no reason at all, okay? There's no such husband.

That kind of husband, a for no reason at all husband doesn't exist. Never could exist, never will exist, doesn't exist now. If you got yelled at, it was for a reason at all, for a reason at all, okay?

Alright? There's no such thing as a husband who yells at you for no reason at all, okay? They don't exist.

That's emptiness. If you are patient with them because you understand that, you are a higher evolution. You're a higher kind of being.

You are acting on a higher level than other people, okay? Are there other people in the world who are patient? Yes.

Do they not yell back? Yes. But why do they do it?

Maybe they just don't want to yell right now or they're going to save it for tomorrow, okay? But you're not yelling back because you know you'll just create another yelling husband, okay? That's a higher level of morality, okay?

That's educated morality, okay? And it's self-preserved. The Dalai Lama calls it what?

Intelligence... Enlightened self-interest, okay. Okay, so...

But suppose their morality wasn't like that, okay? That's what the verse says here, okay? It's talking about that.

Alright. Alright. Okay.

I'm going to leave that. One may ask the following question. If the...

If the practice of an ethical way of life by Bodhisattva on the second level is supposed to be... is... is completely pure, what's the word pure here?

What's the word completely pure here? Huh? That's morality.

Or I translate it here as ethical way of life. What's the completely pure? Huh?

Number thak. Number thak. Say number thak.

So, thak means self, right? Thak means pure. Now, those of you who are studying the Tibetan video language course, right?

Third column, no prefix letter. Thak. Say thak.

Okay? There's no English equivalent, okay? You should use it with your eyebrows also.

Thak. Thak. Try.

Thak. Thak. Okay?

Thak. Then say dak. Okay?

We have the D in English, dak, which means self, but we don't have the D, dak, dak. That means pure, okay? It's completely pure.

If the practice of an ethical way of life by the Bodhisattva on the second level is completely pure, okay? What exactly is this way of life that... I need...

my power is not working. Oh, now it is, okay. What exactly is this way of life that they purify, okay?

So, do they practice ethics? Are they ethical, these Bodhisattvas? Yes or no?

Yes, okay. But their ethics are totally pure. What makes them pure?

A knowledge of emptiness. A knowledge of emptiness, okay? What's an example with a husband who yells at you when you walk in the room?

You don't get angry back because you know that if you do, you'll create another one, okay? That makes your morality completely pure. That's what purity means here.

It doesn't mean they are nicer than other people or they smile more when they don't yell, okay? It means they yell out of a higher knowledge. Sorry, they don't yell out of a higher knowledge, okay?

Then their morality is purer than other people's morality. Why? Why is it more pure to not respond because you know that you will plant the seed for another yelling husband?

Why is that morality more pure? It is unshakable. It cannot be shaken, okay?

All morality by someone who doesn't understand this stuff will break down at a certain point. Keep pushing, keep pushing and they will, sooner or later they will break, okay? You know, they seem like a patient person.

Hit them once, hit them twice, hit them five times, they'll start yelling, okay? But if the reason you're not yelling back is that you understand you'll just create a new hitter, then the more the person hits you, the less you'll yell back, got it? Okay, only with knowledge can you reach a perfection of patience, got it?

All other forms of patience break down in time, okay? Americans are so proud that they don't kill or murder or have corruption for... like in poor countries.

But if you got poor like that, you would do the same thing. Your morality is not sustained by some higher knowledge. It's sustained by the fact that you have a false stomach, okay?

Make you hungry, then let's see you be moral, you see? But if you've studied the Bodhisattva teachings, if you understand that if you steal you will lose money, then you can get poorer and poorer and you will only get more and more pure. That's why their morality is more pure, okay?

The reason behind the morality applies even if they're hungry. They won't steal even if they're hungry because they know they will get hungrier, got it? It's a higher form of morality.

It's a higher form of good behavior. The more pressure you put on this person, the more moral they become. And that's not the case with all other kinds of morality, okay, got it?

Just nod. Okay, so now the question comes up. Somebody says, okay, I understand this Bodhisattva has a very pure morality.

What kinds of morality do they do which are pure-er, okay? Which is kind of the question, what are the classical divisions of morality? Does anybody know?

There's three classical divisions of morality. First one is called ngeche... it's not the three kinds of vows, okay?

It's similar, it's related. Okay, ngeche dompe tsultrim. Say ngeche...

dompe... tsultrim. gewa...

chudduk gi. I cheated, I studied this morning in the car. Tsultrim, okay?

Semchen... dunje kyi. Tsultrim.

Three higher... three forms of all Buddhist morality. And morality is a big subject in Buddhism.

Why? Because if you break it, you hurt yourself. Buddhism is all about stopping suffering, okay?

The way... the reason we suffer is we break our morality, okay? So, we have to know all the divisions of morality.

There are three kinds of morality. One, ngeche dompe tsultrim. Anybody want to take a shot?

Ngeche dompe tsultrim. What's dompa mean? It means vow, but as a verb it means to restrain yourself, to control yourself.

Ngeche means bad behavior. Ngeche dompe tsultrim means morality where you avoid negative, harmful deeds to others. It's called ngeche dompe tsultrim.

That's the first level of Buddhist morality. Second level is called gyelwa chodukyi tsultrim. It means...

by the way, the Pratimoksha vows are mostly ngeche dompe tsultrim. Don't kill. Don't steal.

Don't commit sexual misconduct with somebody else's partner. Don't steal. Don't lie.

Don't slander. Don't cause harsh words. Don't say idle gossip.

Don't do craving... wrong... ill will and wrong view.

Don't do that stuff. Is to control yourself from doing bad stuff. That's the first level of morality.

Gyelwa chodukyi tsultrim means do as much good stuff as you can. And that's a form of Buddhist morality. Okay?

What kind of vows reflect that? Mostly bodhisattva vows, okay? Which are mostly positive actions towards others.

Take care of the blind. Take care of the handicapped. Take care of the poor.

Take care of people in trouble. These are bodhisattva vows, okay? They are more positive.

They aren't... don't do this, don't do that, okay? Gyelwa chodukyi tsultrim.

Den sem chen drin chen kyi tsultrim. Doing things which actively help all living beings. Okay?

Higher kind of morality. These are three kinds of morality. So, the guy is coming up and saying, you're talking about a guy whose way of life has evolved to a higher level.

Second level bodhisattva. Again, if there's one in the planet right now, we're lucky, okay? They're that rare.

You're talking about a person who's reached the second bodhisattva level. You say their morality is purer than other beings' morality. But what kinds of morality is it that they have which are more pure?

The answer is going to be those three kinds of morality, okay? But with special twists for that kind of a high level person, alright? So, here we go.

And I numbered them for you. You see this number right here? And this, I numbered them for you.

He's going to give examples of the first kind of morality which is don't do bad stuff. And he's going to give the second kind of morality which is do nice stuff. And the third kind of morality which is do things which help everybody, okay?

So, but he's going to give real examples of each one, okay? Here's his answer. Those who are practicing the trainings involved in the activities of the children of the victors.

But children of the victors is what in Tibetan? A famous nun, Gyel Tse, okay? We know a nun named Gyel Tse.

She's in three-year retreat. Gyel Tse is an abbreviation of Gyel We Say, okay? And Say means prince or princess.

It's a high word for a child and Gyel Wa means a victor, okay? Gyel Po means a king. Gyel Wa means a victor.

Victor is a jina. In Sanskrit, it refers to Buddhas, okay? So, if in this text you see children of the victors, it means it's a synonym for bodhisattva.

It's just another term for bodhisattva, okay? Bodhisattva or children of the Buddhas is the same thing, okay? Those who are practicing the trains of bodhi and the activities of the children of the victors practice...

they practice the morality of the bodhisattva in ways which can be summarized in three forms, okay? First of all, they follow that form of morality in which they... Domba?

Restrain themselves, okay? Domba can also mean to tie up somebody, okay? Just so you know.

It can also mean a bad word, so be careful. Which I'm not going to get into. First of all, because people always remember the bad words in a class.

You can tell them a hundred words and at the end of the class they only remember the one that's a curse word, okay? First of all, they follow that form of morality in which they restrain themselves from... from bad behavior.

And... and this consists of nyen rang yi che kyi sampa pongwa and denzin pongwa. This consists of two practices.

What's pongwa mean? Pongwa, pongwa. Give up, eliminate, giving up the sampa which is related to sem.

The way of thinking of who. Nyen, te, and ranggyel. Nyen rang means nyen te dang ranggyel.

Who's a nyen te? Shravaka. Who's a ranggyel?

Pratyeka. Two kinds of lower practitioners. Two kinds of lower practitioners, okay?

Roughly you can say that nyen te's are mostly concerned... they're both concerned with themselves, okay? They are not so concerned with the benefit of others, okay?

Nyen te means... so... giving up...

giving up the... what do you call it? The mindset.

One word? Mindset of... giving up the way in which listeners and self-made Buddhas focus on things and giving up denzin, the tendency to believe that things are real.

Okay, got it? This is their morality, okay? Got it?

Understand? Higher morality. It's a higher form of morality.

When you say... Do all Buddhists practice three forms of morality? Stop doing bad stuff, start doing good stuff, try to save all living beings.

Do all Buddhists practice these kinds of morality? Yes, we say yes. We do, we try.

Okay? But... and for a normal Buddhist, what does the first one consist of?

Don't kill, don't steal, don't mess around other people's partners, etc. Okay? But for a bodhisattva, on the second level, what is...

what does it mean to restrain themselves from bad behavior? They can't think like a lower person and they can't... see things as coming from their own side.

Then they have broken their morality. Then they have been immoral. It's a higher idea, it's a higher level of morality.

Got it? Aiya, you guys have been drugged out by Mexican food or something. Alright, I'll try to wake you up.

How do listeners and self-made Buddhists think? What's the main difference between them and bodhisattvas? Are they engaged in spiritual practices?

Yes. But... do they see emptiness?

Yes. But... they're not doing it to save the world.

They don't have this... this mindset. They're not following Buddhism to save the world.

They're trying to cover their own... bottom. Okay?

They're mostly concerned about that. Okay? So, it's a sin for a bodhisattva to think like that.

Got it? It's a sin. It's sinful to not be trying to save the world.

Alright? People make fun of us. We go around DCI around the world.

We travel the world constantly. We can tell you what the gates look like at every airport in the world. We can tell you where the best bathrooms are in every airport.

We can tell you where to buy Mrs. Hancock's stuff for your old ladies. You know, we can tell you the best airports. We know the airports of the world.

We believe we're trying to save the world. We travel the world constantly. And it's work...

we think it's working. But people are funny, you know. They make fun of us.

They say, oh yeah, yeah, yeah, saving the world, you know. Get real, man. You know, how much money do you make?

Okay? But just to think that you are or think that you're trying to is to observe morality for a bodhisattva. And it's immoral to not try in your life to save the world.

Okay? Got it? It's like killing someone or it's like stealing or it's like fooling around with someone's partner.

For a bodhisattva, immorality means not to think you're saving the world. Got it? Okay?

That's immorality for a bodhisattva. Huh? Not all Buddhists think like that, but all bodhisattvas do.

So, we're talking about the morality of a bodhisattva who has seen emptiness. Big difference. Okay?

It's a sin for them not to chase around the world and see all the bathrooms and all the airports and tell you which one's the best. Okay? It's a sin for them not to try.

Okay? It's a sin. That's a khet in Hebrew, right?

Okay. A. And B, it's a sin for them to what?

To believe that stuff is coming from its own side. Okay? That's very interesting.

Okay? Are you a good person? Okay?

Are you sinful? You see? And if you're on this path, if you're on the bodhisattva path, you're sinful if you're not trying to save the world.

And if you think things are coming from their own side. How do you know that you have the habit of thinking that things come from their own side? You can get upset.

The more you think that things come from their own side, the more able you are to get upset. Got it? If you get upset easily, you are sinful according to this kind of, this level of morality.

Got it? It's very interesting. Okay?

How do you judge whether you know emptiness or not? How upset do you get at stuff? Okay?

Nobody gets upset at something they did themselves. They forgive themselves. Okay?

Alright? You put the water on the bathroom floor, you step in it, you're like, oh, that's okay. You know, you go to the airport bathroom and step in something in the, you know.

The ladies on the, the stewardesses on the planes told me, stop coming to the bathrooms in your sock. Stop coming to the bathroom in your socks. Don't you know anything?

Put your shoes on. Okay? But if you did it yourself, you're more patient.

You know, oh, I just had bad aim today. Okay? You understand?

If you know you did it yourself, you're totally, what do you call, forgiving. Got it? Okay?

If you know that everything's coming from what you did last week, then you can't get upset. Okay? If you do get upset, it's a barometer.

It means you're, you don't understand emptiness. Okay? Got it?

So, two things. If you don't think you're saving the world, A. And B.

If you believe that stuff is happening not because of what you did last week to other people, then you have committed the first level of sinful activity for a second level bodhisattva, which is called NYE CHUD DONG PA'I TSUL KHRIMS, which means what? Morality in which you attempt to restrain yourself from, from hurting other people. So, now we get to a deeper point.

You want to go deeper? Why not? The implication is that by thinking in those two ways, you are hurting other people.

What two ways? Number one, by not thinking that you're trying to save the world, you are hurting people. You are actively hurting people, as if you were killing or stealing or fooling around with other people's partners, which is what that morality is at a lower level.

Okay? Got it? And, and what was the second one?

To think that the person who irritates you the most is coming from their own side is to hurt the people around you. You are hurting society, you are hurting the people who you live with by thinking that way. Got it?

It's a higher level of morality. You are actually hurting other people. If you get angry at your husband, you are hurting everyone around you because you have a wrong view of the world.

It's very profound. It's really cool. I think so.

He thinks so. Or she, I don't know. Okay, what would be the natural next thing to talk about?

The second level of morality, which is doing good stuff. Okay? So now we're like waiting.

Oh, what's it mean for a second level bodhisattva to do good stuff? Okay? What's the doing good stuff in the bodhisattva vows?

Dr. Shinma, chunnamitthirchen, shakyanminnyam, techenpongdang, korjakotto, chupongyamittho, samyagdang, trangsem, trangsem tongsokja. Dr. Shinma, praise yourself, put down others. Chunnamitthirchen, not to give Dharma or, or material assistance to those who need it.

Chunnamitthirchen, shakyanminnyam, to refuse to listen to another person who tries to correct you. Give up the, the attempt to save the world. Techenpongdang, korjakotto, steal from a church.

Like these are bodhisattva morality, normally. Let's see what they are for second level bodhisattva. Higher level bodhisattva, what is it for them?

They secondly follow that form of morality in which they undertake to serve all living beings. And this consists of the eleven ways in which we serve others. And the four ways of gathering disciples.

Okay? So, how many paramitas are there? How many perfections, bodhisattva perfections?

Six, but sometimes ten by adding four. Okay? So, we already talked about giving, morality, patience, joyful effort, meditation, and wisdom.

Six, but sometimes we count four extra ones. And those are the four ways of attracting people to the Dharma. These are four ways of attracting others to the Dharma.

They are called du-e-ngo-po-shi. Say du-e. Du-e.

Ngo-po. Shi. So, for a bodhisattva on the second level, their second form of morality in which they try to do good stuff consists of du-e-ngo-po-shi.

The four ways of attracting others to the teachings. Okay? And the eleven ways of serving others.

Okay? Now, you've studied the du-e-ngo-po-shi, but you forgot them. And you've never studied the eleven ways of serving others.

So, I went and got them for you. Okay? Which is my job.

And I I was able to do it easily because I just asked the database. Okay? Like, I don't have to remember anything anymore.

It's, we have half a million pages there. I can choose from ten different presentations. That's the cool thing.

Okay? That's what's nice about saving Buddhism.

[Speaker 2]
Okay?

[Speaker 1]
So, I'm going to give it to you the straight poop. Okay? Here we go.

I wrote them down, I took them from a text, from a Lamrim text. This is the famous verse. Okay?

This is not in our text. This is why it took eleven years to get to the first twenty pages. Because I'm going off on a different text.

I want to know what's the morality followed by a high-level bodhisattva that involves eleven ways of taking care of other people. And I want you to know them because it's cool. Okay?

Here we go. Number one is called ZAD DROG BYA. Number two is called THABS MONGS, THABS MONGS.

Number three is called PHAN THOG. Number four is called RGYIGS PA'I NYEN. Number five is called NYANG NGAN.

He misspelled it, I corrected it. SIR. NYANG NGAN SIR.

Number six is called YOD BYED KYI PHUNG. Number seven is called NAS BYAMS DOD. Number eight is called LO BSTOD DOD.

Number nine is called YANG DAG ZHUGS. Number ten is called LOB PAR ZHUGS. Number eleven is called RDZUS DRUL.

And... that's it. Okay?

And now I'm going to explain them to you. Ready? You won't get this anywhere else in Phoenix today.

Okay. These are from a very rare text by somebody named Losan Norbu. And he gave a very beautiful explanation of them.

Okay, so here we go. The first one, which now is not up there anymore, was DROG BYA. DROG BYA means...

what do you call that? When I used to surf when I was younger, my dad made a rule that we couldn't go out alone. We had to surf with somebody else in case the board hit you on the head or something, somebody could pull you out.

And it happened a couple of times. And me and my brothers like saved each other a couple of times. So DROG BYA means buddy system or something like that.

DROG PO means what? Friend in Tibetan. DROG means to accompany somebody.

DROG BYA means to accompany somebody. So the first of the eleven ways of serving others, which are the morality of a second level bodhisattva in which they do good stuff for others, is called help people out. Be a buddy to people.

And here he gives examples. DUR BO RNAM KYI LAM DROG CHEN PO Help those who are trying to get somewhere and don't know the way. It could be GPS, it could be...

This is talking, not metaphorical, this is actual. People don't know how to get to the airport. You'd see the Louis C.K. thing, Louis C.K., is it? About helping the old lady through the airport. If you don't know, you got to see it. It's on YouTube.

So, people who are trying to get somewhere, travelers are people that we should especially pay attention to. People who don't know how to get to some place, we should help them. If you see a foreigner in Phoenix trying to figure out where's the Grand Canyon, then you should give them special attention.

That's all, okay? People who are strange to your place, you should help them, okay? Two, NYES PA MED PA'I LAS KYI THABS BSTAN PA SOGS BYA BA BYAS PA DANG Teach people what's good behavior.

Help them out that way. MED PA LA MAN BYIN PA Take care of MED PA. NA BA People who are NA BA, sick, help the sick, serve the sick, serve people in hospitals, serve people who are having some kind of physical trouble, serve them.

LONG BA LA LONG PHYI LONG BA means a blind person and LONG PHYI means to, you know, help them across the street. PHYI means to, what do you call it? Guide somebody, or something like that, okay?

If you see a person with a red stick, then stop and help them across the street, like that. The idea is be a companion for those in need, okay? Buddy system, okay?

Offer yourself as a buddy for people who are down and out. That's the first way of serving others. We got how many more?

Ten more. I'm not watching the time, I hope somebody else is. Huh?

What time I supposed to stop? Four o'clock? At four I'm supposed to stop?

Oh, we're going for another... We're going... Let's try to finish the eleven, okay?

I don't care. Let's just keep going. Okay, number two.

Number two is called THABS MONGS, okay? SEMS CAN NGAN LA BLO DANG SANGS PA'I CHOS BSTAN LAS NYE CHOS LAS SDOGS PAS THABS LA MONGS PA'I DON CHE BA Help people who don't know how to act in the right way. Okay?

It's called THABS MONGS means THABS SHES MONGS MONGS PA means ignorant, okay? THABS SHES means... skillful means that they don't know how to do stuff.

Okay, help them. He qualifies it. This is number two.

Help out people who don't know how to act. Okay? What to do.

SEMS CAN NGAN LA BLO DANG SANGS PA'I CHOS Teach them the Dharma. BLO DANG SANGS PA, okay? BLO DANG SANGS PA You know the word SAM from the three-year retreat?

It means a retreat boundary. SAM in a different spelling means to fit their needs. So, teach them a Dharma which is on their level.

Don't go over their level. Don't go under. Don't bore them with the under-teaching and don't lose them with over-teaching.

Okay? Like, make it on their level. Be sensitive to what they can digest or their level of boredom in the class.

Okay? Keep them interested, but don't over-feed them. Okay?

BSTAN PA NYES CHOS LA'I RDOG PA'I THABS Teach them how to avoid things that hurt them by teaching them Dharma. Okay? Got it?

That's number two. Number three. SNGAR RANG LA PHAN DOG PA RNAM LA BYAS PA SO BA'I PHYIR In order to repay those who have helped you in the past, PHYAL DU YON GYIS PHAN DE GRUB PA From day to day, from month to month, teach them things which will help them for the rest of their lives.

He's... What do you call it? He's contrasting those two words.

PHYAL means in the moment. YON means for the long term. In the moment, give them help which will help them in the long term.

Okay? It's a cute thing if you're sensitive to the dependent. PHYAL means in the moment.

YON means long term, lifetime. Okay? YON means...

SO BA'I PHYIR In order to pay people back, teach them ways of achieving happiness that will sustain them for the rest of their life. Give them the gift of... of teaching that will help them for the rest.

They... they bought you a car, they... they made you a nice Mexican dinner or something.

Then return the favor with something that will help them for the rest of their life. Okay, that's the third one. It's called helping.

The short term is helping, but what it means is lifetime help in return for a few hours or a few minutes of a Mexican meal or something like that. Okay? Even if it didn't have a churro.

Right? I think the sponsor should boycott the next event. If...

if ACI is too cheap to buy a churro for dessert. I don't know. Okay.

Number four. SEMS CAN RNAMS MI DANG MI MIN SOGS KYI JIGS PA LAS SKYOB PA Protect people from things that would scare them or make them anxious, whether those things be animate or inanimate. Okay?

Meaning people who would threaten them, or weather or... or situations which would threaten them. Protect them.

And that's number four. JIGS PA'I GNYEN PA means those who are threatened in any way, help them. Okay?

Give the... protect them from what's making them afraid. Okay?

And that's the... what number? Fourth.

Fourth kind of serving others. Okay? These are all forms of...

of the second kind of morality engaged in by a bodhisattva on the second bodhisattva level. Okay? Number four, they help people who are frightened or threatened by anything.

Okay? Alright, number five. PHA MA SOGS GNYEN SHES DANG LONG SPYOD DANG, BYA BA RNAMS KYI NYANG NGAN MI LTA PA BSTAN PA'I SA BA NYANG NGAN GYIS GSIL BA'I DON The...

the wording up above was NYANG NGAN GSIL. What's NYANG NGAN mean? What's NYANG NGAN LAS BDE PA?

It's the Tibetan translation for the word Nirvana, but it means to go beyond grief. Okay? So, NYANG NGAN is a special word for grief.

And what it says here is find people who are... who are in a state of grief because they have lost someone. They have lost a mother or a father or this week or something.

Johnny O lost his father this week. So, he's NYANG NGAN GSIL BA. GSIL BA means to be...

it literally means to be squeezed, but it means to be... what do you call that? To be distressed by grief.

Okay? Then if you make a special... this number five is make a special effort to help people who have lost someone.

And he gives the example of your mother or their father or loved ones, other loved ones or even a very prized possession. Like, I don't know, their jaguar got in an accident or something. Okay?

Like they're squeezed by grief. And then... how do you help them?

He even mentions, he says, MI RTAG PA BSTAN. Teach them MI RTAG PA. Teach them about Buddhist impermanence.

Okay? Your jaguar broke the day you bought it. Okay?

Your mother was destined to die the day she was born. Okay? Your mother's birth killed her.

Okay? Like, teach them the real meaning of life and then they won't be... they won't have that kind of grief.

Okay? All right, number... we're going to finish these in eleven, I'm sorry.

You'll just have to eat faster. Number six, LONG BCUG GI PONG PA RNAM LA ZAD KOM GOS RGYAN SOGS CAN PA YOD CHAD KYI PONG PA The Tibetan for the number six was YOD CHAD KYI PONG PA Say YOD CHAD. Sorry, YOD CHAD.

YOD YOD YOD Just kidding. YOD CHAD KYI PONG PA PONG PA means... in a state of poverty or bereft of something.

YOD CHAD means stuff. He gives example. ZAD means food.

LONG BCUG means material possessions. KOM means beverages. KHOS means clothing.

RGYAN means jewels or stuff to wear to a party. Okay? So, give stuff to people who don't have stuff.

Okay? Help them with stuff. People who need stuff.

They need food or they need clothes or... Okay? Help them.

That's number... six. Okay, number seven.

KHOR RNAM LA ZAD KOS SOGS BSTER BA DANG DANG LA RGYAS DANG RJES BSTEN NGA'I PHYIR BSTAN PA GNAS RGYUR GNAS RGYUR DUG PA'I DON CHE Okay? The Tibetan for this way back when was called GNAS CHA, saying GNAS CHA. Extremely rare word, but it means those who wish to better themselves, especially spiritually.

Okay? Those who wish to change their life. GNAS here means to live.

CHA means to fix. An ancient form of it is CHOS as in DEN CHA, which means what? DEN CHA.

Okay, let's pass on. DEN CHA means, is the ancient word for SHASTRA. What's a SHASTRA?

SHASTRA is a commentary. Okay? What's SHASTRA?

It's a sword. That's why you have to know between a long A and a short A. Say AH.

SHASTRA is a Buddhist commentary. SHASTRA is a sword. I went to a yoga class, the lady kept talking about ANANDA.

ANANDA. ANANDA. ANANDA means unhappiness.

Okay? She kept saying, we have to reach ANANDA. I'm like, please.

Okay? ANANDA. Say ANANDA.

That means extreme happiness. AH means extreme. AH means not.

She was like saying, we should reach unhappiness. I'm like, okay, you just made me ANANDA. Okay.

Okay. Khor nam na sega. Give...

This means to take care of your... take care of people who are studying with you. Okay?

Take care of your students. Take care of people that you're trying to help. Spiritually, take care of them.

GNAS BYAMS means help those who are trying to change their life. Like, give them what they need. And then he said, give them the eight kinds of advice and give them the five kinds of teaching.

So, possibly your dinner just got shorter. You thought you were on number seven, but he just threw in twelve more. Thirteen more.

What do you want to do? Why don't we come back to those thirteen next time and I'll just keep going in the list? How's that?

But you have to remember. Okay? I'm trusting you.

I'll put a bunch of signs here. So, those people who are trying to improve themselves by learning from you, you have to sustain them in thirteen different ways, which we'll learn next time. Okay?

But don't let me forget. Okay? Eight kinds of advices, five kinds of teachings.

Okay? And we'll do it later, because we got to get through this list of eleven so you can have some time for dinner. Okay?

Oh, when does the other talk start?

[Speaker 2]
Mmm...

[Speaker 1]
Okay. We can do this. We can do this.

Okay. I won't cut into the other talk. Okay, number eight.

These are part of the eleven ways of helping other people, right? We may not get to the four ways of... what?

Attracting people to the Dharma. Okay? Which we might have to do next time also.

But it's basically what DCI is all about, because we're trying to attract large masses of people to this particular... Okay. Number eight.

It's called LOD DUM PAR GYUR PA, which means those who want to get along with you. How to take care of those who want to get along with you. Okay?

And it has a very special meaning, and he goes into great detail, which I can't do today. I won't go through the whole detail, but it boils down to this. Sometimes you shouldn't get along with other people.

Okay? Sometimes you should not get along with other people to help them, in order to help them. Okay?

If your motivation is to help them, you should push them, and you should press them, and you should make them uncomfortable. Okay? So, the eighth way of taking care of people is to make them uncomfortable.

And there's many ways to do that. Okay? But for example, one would be just to, like, be kind of radical in your practice.

Like, you know, like, do things which push the envelope. It means pushing the envelope with people who need that. Some people, you teach them, you smile at them, you feed them, you take care of them, you teach them year after year for free, you take them on trips, you build them up, and they're still, like, behave ill-mannered.

Okay? Then you have to get tough. Then you have to be tough with them.

Like, after X number of years, the ill-mannered people, you have to do number eight. Okay? Do number eight means don't get along with them.

Okay? Like, push them. Then push them.

Okay? Like, really, what do you call it? Love, tough love.

Number eight is tough love. Okay? With people who you love, who just don't respond to years of training or something, then tough love.

Be tough on them. Okay? That's number eight.

In a... to put it briefly. Okay?

But he has a much longer explanation. But his explanation gets into, of course, you should get along with everybody, and you're just pretending not to get along with them because you want to teach them something. Okay?

All right. Number nine. DE BA DANG TSUL KHRIMS DANG THOB PA SO YIN DE DANG LDAN PA LA DANG DE DAM GYIS SEMS THOD PA YANG DRAG PA ZHUGS PA means tell people what they're doing right.

Pump them up. SEMS THOD PA is a very beautiful verb, and it means to... a medal of honor in Tibet is called SEMS THOD PA.

When the president gives you a medal because you've been good or something, you saved fifty people, you get a SEMS THOD PA medal. It means like, what do you call that? It's like to honor somebody or praise or commendation.

So, we should commend those people who are doing good stuff. Okay, it's almost the opposite of the last one. Right?

If someone does respond to the teaching and someone does improve markedly, and it's getting better and better, then the teacher should say, you're really doing good. You know, I'm really happy that you're working in Starbucks, and you look different, you look happier, you're more alive, your eyes are more sparkly, and I... it makes me happy to see you doing this thing, and you should tell them that.

Okay? That's number... nine.

Like, pump them up. Tell them, you know, I like what you're doing. I'm really happy that you're doing this thing.

It makes me proud. Okay? Alright, number ten.

NYES PA BYAS PA CHUNG DRING CHE GSUM LA MA' APA DANG BYAS PA CHUNG DRING CHE GSUM GYIS SAR BYAS BLOG PA ZHUGS PA'I DON CHE BA HELP THOSE WHO ARE SCREWING UP Okay? Then he gives two examples of screw-ups. Number one is called, they are hurting other people.

Okay? They are doing things which hurt other people. Then it says here, you should...

you should criticize them. Okay? To criticize, especially friends or students, okay, who are doing something to hurt other people, you should criticize them.

Lovingly, you should criticize. You should speak up. You shouldn't let them keep doing that thing.

You should mention, you should say something. You know, I love you, you know I love you, and you're just not doing... this what you're doing is not good.

MA' APA means criticize them. Then he says, BYAS PA BYAS PA CHUNG DRING CHE GSUM If they get out of hand, SAR BYAS PA SAR BYAS PA is a very... it's a very...

what do you call it? It's a very... almost harsh, it's a very harsh term in Tibetan, and it means cut them off.

SAR BYAS PA means cut them off. You know Dorje Chöpa, right? Diamond Cutter.

BYAS PA is another form of that verb. SAR means finish them. SAR BYAS PA means cut them off.

If they... if they get to a point which is dangerous or might hurt other people, then SAR BYAS PA, it's your duty to cut them from that organization or cut them from that group or... like that.

If they could do serious harm to someone, SAR BYAS PA. So first you... criticize, then you...

if they don't change and if they endanger other people, SAR BYAS PA. In a loving way, in a proper way, in a very honest way. Say, I...

this just isn't... you might hurt somebody, so we can't do this or something like that, okay? Okay, that's number ten, which is how you respond to people who are misbehaving, okay?

And this is what? These are eleven ways of serving others, okay? Number ten is to stop them from hurting people, okay?

Number eleven. Last one, then we can go... then we'll have another talk in like ten minutes.

NYES PAR CHOD PA RNAMS SDUG BSNGAL BA'I PHYIR TSAR DANG GI NYAL BA SOGS DRUL NAS GYUR BAR BYED DE NYES SPYIR LAS BDAG PAR SOGS RDZU DRUL What's RDZU DRUL? I think some of you know RDZU DRUL. RDZU DRUL?

RDZU DRUL means... it's like the last bodhisattva vows. What is that?

The main vows. You're supposed to show your... I can see who's doing a book, anyway.

You're supposed... if you have miracle powers, you're supposed to show them, okay? So normally, a Buddhist who has developed the ability to fly or tell the future or read people's minds is not supposed to reveal that.

We're supposed to... it's supposed to be proper not to show it when you have these higher powers, okay? But, if it would help someone, you should use them, okay?

And he gives examples of... if a person is collecting a lot of bad karma, and you can see that it would lead them to a very terrible place after they die, and if you have the power, take them there. Show them where they're going.

You see, people have done that. Like in Dante, what was that called? The Inferno.

So that story is repeated many times in Buddhism. People who had miracle powers and they saw someone was misbehaving, they took them to the hell realm that they're going to be going to, and they said, look, this is what's waiting unless you straighten up. So if you have that power to...

or read a person's mind, and, you know, in the moment that they're thinking, what a creep this lady is, say, she's not a creep. And then they're like, oh, you can read my mind, you know? But you're doing it to help them, to correct them.

You see what I mean? So, so you are required in Buddhism not to show your special powers unless it could shock someone into helping them. You see?

Okay? Then you're required to do it. Got it?

That's the eleventh. And that completes the eleven ways of serving others. The text?

I was afraid you'd ask me that. It's... the author's name is Lobsang Norbu.

I haven't identified the name of the text yet. It's in the... it's in the approximately five thousand uncatalogued texts we've typed in but haven't identified yet.

Okay. Okay, so... No, I don't.

We haven't catalogued... we have thousands of books we haven't catalogued yet because you have to read them to catalog them. We're ten years behind in the cataloguing, which is sad.

Okay. I wanted to... let's do the...

oh, do you want me to do that? The four ways of attracting people to the Dharma, just really quick, okay? All right?

Four ways of attracting... the last four perfections, okay? Of the ten.

Number one, number two, give them stuff. Okay, that's number one. You know, like...

feed them, take them on trips, you know, turn them on to good songs, you know, give them stuff, okay? Be generous to attract people to the teachings, okay? Be very generous, even if it...

even if it gets expensive, even if your bank account goes under zero. Number two, ,GNYEN MA'I PHYIR GNYEN PA LA SOGS PA MO'I PAR BYED, Encourage them, okay? Praise them when they do things well, like children, okay?

Like, tell them, I'm really proud of what you're doing, or I'm happy, you know? Focus on what they're doing right and tell them, okay? Number...that's the second. Third one, ,DUN GCOD KYI GNYEN ZHES BYAS PA'I PHYIR GRUB TU ZHUGS, Encourage them to do their practice. What's the best way? By being an example, okay?

If they say you... students are like children, they won't do what you tell them to do, they will do what you do. So, be a good example.

Encourage them to do their book, to serve other people, to study, to teach, okay? To do their yoga, do their meditation. Encourage them, okay?

By your own example, alright? Number four, number four is, ,DUN THUB PA, ,DUN THUB PA means... Three is encourage, but number four is specifically to follow the...

what do you call it? Practice what you preach. In Buddhism, the fourth of the four ways of attracting people to the Dharma is the place where they use the expression practice what you preach, okay?

And that will attract people to what you're doing. And if you're obviously not practicing it, like if you're teaching meditation and you're very nervous all the time, or if you're teaching yoga but you don't do your yoga every day and anybody can tell that, or, you know, if you're teaching patience but you get angry all the time or you ignore the needs of other people or stuff like that, then... then obviously people won't be attracted to what you're supposedly teaching, okay?

So number... the highest way of attracting people to Dharma is just to be a happy person. Make yourself a happy person, and successful and happy and, what do you call it?

Well-adjusted person. And that's the highest responsibility of a Buddhist teacher, is to be happy yourself. And then you're an example.

Then you're an incontrovertible example, okay? What is that? Okay.

Got it? Yes. Yeah, three is like pump them up, tell them what they're doing.

And sorry, three is encourage them in their practice. Say... No, four is more the example.

So three is more like... three leads into four. Three is please do your book, please do your yoga, please do your meditation.

Four is, I'm doing my book, I'm doing my yoga, I'm doing my meditation. You can tell. I'm happy, I'm healthy, I'm successful in what I do.

You know, be a living advertisement of... Because the point is you're trying to help people be happy and well-adjusted and successful in their life. And if you're not, then how can you teach it?

Then what business do you have repeating the words of the scripture without having done it? You see what I mean? Then you should just wait until you got your own act together and then you can teach it, right?

Okay, all right. Haggati, we're going to give away the karma that we just made. And I hope we can do this more next time.

I owe you those 13 things. Satsang with Mooji Satsang with Mooji Okay. So we finished the second kind of morality which is doing good stuff.

And we still have to do the third kind of morality which is helping all living beings. Okay? Saving the world.

Morality of saving. Okay?