Вступление на срединный путь (текущий курс, Аризона), занятие 28

[Speaker 1]
You guys have to be ready to sing happy birthday to Allegra who's ill and is going to be on the phone in a few minutes.

[Speaker 2]
She's 83. No, she's like 10.

[Speaker 1]
She's 10. But she's pretending.

[Speaker 2]
She's manifesting.

[Speaker 1]
Hello. This is Goosey Michael. How are you?

Better? Oh. Well, put your ear real close to the phone and someone's going to serenade you, okay?

Hang on. Hang on. One, two, three.

[Speaker 2]
Happy birthday to you. Happy birthday to you. Happy birthday dear Allegra.

Happy birthday to you.

[Speaker 1]
She said it was so sweet. She wants to know who's delivering the cake.

[Speaker 2]
Is that you saying?

[Speaker 1]
Happy birthday. Happy birthday. All right.

Chocolate or vanilla? Okay. We'll check into it.

All right. She said no dualities.

[Speaker 2]
We love you too.

[Speaker 1]
Okay. Bye bye. Happy birthday.

She said she loves everybody. And she'll be here tomorrow. And she said, don't give me that chocolate or vanilla.

I'll take both. Somebody can take care of that? Can somebody take care of that?

Yeah? Yeah? Okay.

I'll give you that.

[Speaker 2]
Okay.

[Speaker 1]
No, no, not take there. Bring here. You know Tibetan cheese?

Did I tell you that story 20 times yet? Tibetan cheese is like rock. It's made in cubes like that.

It's dried cheese. They string it on strings and you carry it when you cross the desert and stuff. And they say it was invented by the demons to keep people from doing mantras.

It takes like 20 minutes to get a piece down. All right. Okay, one, two, three.

Dhön dam sem kye la ché pa yang mi thé de. Dhön dam sem kye sa thang mo ne. Top pa kang shing.

Gyal se le thang ho e. Gyur gyur pe chang chu gi sem shing. Dhön dam sem kye la ché pa yang mi thé de.

This is a discussion about what was the bodhicitta that was mentioned as one of the three causes of a bodhisattva, right? And somebody came up and said, what? I remember one, it was like, it's to see emptiness and teach it to somebody else.

And then we said that wasn't enough. What was the other one? It was to extract all beings out of suffering.

[Speaker 2]
Extricate.

[Speaker 1]
And, what? Oh, that's pretty good. Hmm, what did we miss before?

Extricate.

[Speaker 2]
I don't know, how do you feel?

[Speaker 1]
You guys want to deliver? How many delivers? How many extricates?

That's how he does the board meetings too.

[Speaker 2]
Just kidding.

[Speaker 1]
We're like, count hands. There's more votes than members. Must be one up here I think.

So somebody says, I think the bodhicitta that they're talking about when they talk about the three causes of a bodhisattva must be ultimate bodhicitta, which refers to the direct perception of emptiness. And then our guy comes back and says, well that couldn't be because ultimate bodhicitta happens at the point that you reach the first bodhisattva level, right? Which are the five paths.

Yeah, the path of seeing on the bodhisattva track. So he's saying you achieve ultimate bodhicitta or the direct perception of emptiness on the Mahayana track when you reach the path of seeing. But what they're describing in the opening lines of this text is the bodhicitta that creates baby bodhisattvas, leitomboa, say leitomboa.

Leitomboa means someone who's just starting out, like a greenhorn or something like that. How do you want to translate it? That's what this ampersand is here.

Only high lamas can follow that. Fletchling.

[Speaker 2]
Who did that?

[Speaker 1]
Andrew Abbott. Very cool. But isn't the first bodhisattva level not the perpetuation?

That's the point. Oh, sorry? No.

No, it's the same instant. I think so. Am I wrong?

Reaching the direct perception of emptiness on the Mahayana track. Who hasn't seen it before and reaching the first bodhisattva level happened at the same moment, I think. Okay.

So anyway, got it? So that's our objection. Now he brings up a new idea about dundamsemkhe, ultimate bodhicitta, which is what?

Well, that it would happen at the first bodhisattva level. Would he ever have had dundamsemkhe before?

[Speaker 2]
If he saw emptiness directly on a lower track.

[Speaker 1]
Yeah, if he saw emptiness directly on a lower track. But anyway, you can debate that. Oh, by the way, one thing before I...

When I want to... Those of you who are, you know... I'd say a serious translator...

You know, I was thinking about it that I haven't really pushed you in this class. I haven't given you the homeworks. I haven't thrown you out if you didn't do your homeworks, etc.

I just have a different feeling about a translator. You have to be passionate about it. It's not something someone can...

You know, you just have to have a passion for it. It's like... I don't know if you can teach somebody that.

I guess you could, but... If you really, really want to be a translator, you know, here it is, you do it. It's just like...

It has to be this... Martha Graham, we read this book, right? I keep telling people.

And she says, I've only had two real students. She's 96. She's writing her autobiography.

She died in the middle. She died in the middle of a sentence. And she said, you know, you just have to have this passion.

And I wish it on all my students, and I wish they wouldn't get it. Because you can't sleep, you can't eat, you can't think about anything. You're 95 years old.

You're still dragging this crooked, twisted body to the dance theater. She was doing splits in the air when she was 85 still. You know, she just couldn't stop.

You know, and you gotta... I can't, you know... You have to have this passion.

It's not something I can do with homeworks or quizzes or something like that. You have to be like... You have to be like obsessed with it almost.

And then you'll be a... So, it'll come. But that's why I'm not doing the homework stick and all that.

You just come and think... I guess it comes from thinking about what will happen if someone reads it and it's changed, you know? And then, you know, I've tried to convince people to translate and then it just doesn't work, you know?

You have to... You have to see what will come of it. You have to know what will come of it.

And then you'll have to do it. It's not like... I can't...

How do you say that? I can't... Any questions?

I can't, like, make a rule about it. It's not like I can make a rule.

[Speaker 2]
I can't impose it on you.

[Speaker 1]
I can't impose it. You have to, like... You have to go home and you have to think, God, I have to translate.

I have to, must translate, you know? You have to be passionate. There has to be this passion about it, you know?

You have to... You just have to be passionate about it, you know? Like, you'll fight somebody to get another half-hour translation time in.

That's all. Anyway... Oh, so I wanted to point out the kang shik.

Say kang shik. Kang shik. In Tibetan, you go, sam kye sa dhammo ney topa kang shik.

Okay, let's try it from Dön Dön Sem Kye. Dön Dön Sem Kye, sa dhammo ney topa kang shik. Dear.

And then, that's it. Kang shik means this and that. It means one and two.

You see? It's always, look, first of all, blah, blah, blah, blah. Secondly, blah, blah, blah, blah.

And you have to make it very strong. So I use numbers sometimes. Like, they do that sometimes in English, right?

Like... And both are necessary. Okay?

So those of you who are translating kang shik, you may not find it in a dictionary, I think. Okay. Yeah?

Yeah. Yeah. If you look up shik in the dictionary, you'll find flea.

It's also the number one after a sa secondary suffix. After a sa suffix letter. So instead of saying chik or shik, you're required to use sha after sa.

But if you look it up in the dictionary, it'll say flea. It also means flea. The same spelling means flea, okay?

So, you know what? Flea's getting into your translation.

[Speaker 2]
Okay.

[Speaker 1]
Something you have to know about monastic textbooks. Called yik cha, right? You're studying a yik cha.

I don't think anyone's ever translated a yik cha that I'm aware of, but... Geoffrey Hawkins has used them in his samvis things, but... They're always presented in this system of three stages, which is called shen luk gagpa, rang luk shakpa, tsopa pongwa.

Say, shen luk. Shen luk. Gagpa.

[Speaker 2]
Gagpa.

[Speaker 1]
Shen luk means the other guy's position. Shen means other, luk means system. Gagpa means first you refute it.

First you refute the other guy's position. So the beauty of the monastic textbooks is that they don't come up and say, Oh, look. Here's the bodhicitta that's referred to in the opening lines of the...

They didn't say that. First you get like three, four, five guys coming up and saying, I think it's this. You say, come on, it can't be that.

Then another guy says, No, I think it's this. You say, come on, that's really dumb. Then another guy comes, I think it's this.

No, no, it can't be. That's shen luk gagpa. So the beauty or the excitement of it, it's the Socratic method, right?

It's like, you know, first you hear all this debate. First you hear people run up and say something slightly wrong. It's beautiful.

And then we defeat them. Then forming in your mind is the right idea. The right idea is forming in your mind.

It's not that some teacher came and said, Here's the right idea. Here's the definition of bodhicitta, which is referred to by Master Chandrakirti in the opening lines of, you know, that's what it is. And you have to memorize it.

It's not like that. You get four or five, ten guys coming up with a wrong idea. And you're like, Oh, what's wrong with his idea?

Oh, that. You know, what's wrong with his idea? Oh, that.

But that one sounds okay. I want to extract all living beings from, you know, some... That sounds pretty good to me, you know.

And you have to wonder and think. And then finally when everyone's like laying on, dead on the floor, all the kaciks, all the surnas, they're all dead on the floor, you know. They're all knocked out.

You say, and now you get the rangluk. Say rangluk. Shakpa.

Now we'll tell you our system, the home system, the home team's idea, okay. It's called rangluk. Rangluk means my own system.

Shakpa means to set forth my own system. Then the beauty... Then you get a short...

Rangluk is usually short. It's like a definition of nirvana, the three kinds of nirvana. You know, that's it.

Then you go straight into cipa-bhava. Say cipa.

[Speaker 2]
Cipa.

[Speaker 1]
Bhava. Cipa means... Debating, right?

Cipa. Cipa... What are they doing out there?

Cipa-cigadu. Say cipa. Cipa.

Cigadu. They're debating out there. Cipa-ksesha.

Kesa. Bhui-la. Mi-chenpo-nyigi.

Cipa-gyesha. Two big guys were in a big argument yesterday in Bhui. You know, cipa-gyesha.

Like that, they were in an argument. But cipa-bhava, what's bhava mean? Bhava means to eliminate or to throw out.

So cipa-bhava means the guy gets to get back up after you punched him. You know, he gets to come back and say, Wait a minute! You didn't give me a chance to respond to you.

I heard your own idea. You know, you... Like, it's not fair just to keep punching guys.

You know? And they don't get a chance to come back. So there's this beauty in the monastic system in the yikchas.

You punch him. You state your system. Then what they get to do?

They get to come back and take a shot at your system. I like it. It's very...

It's almost like justice, you see? So you... You like...

You like destroy their idea. You state your own idea. And then normally you'd move on, right?

But they get to come back and complain about your idea. You see what I mean? They get to come back and take a shot at you.

And that's the system of the yikchas. So we're halfway through now. We're at...

Rang-lu. Okay. One, two, three.

Rang-lu-la. Kam-dir-lu-su. Tem-be.

Chang-chu-gi-sem. Teh-sem-shi-yo-teh. What do you want to call Rang-lu?

We say. It has to be a noun. It's a...

It's our system learning. Our position. Okay.

Here's our own position. Is that right? The word you should learn here is sem-shi.

Say sem-shi.

[Speaker 2]
Sem-shi.

[Speaker 1]
So you say like... Sel-shin-rik-pa. Say sel-shin-rik-pa.

Sel-shin-rik-pa. Seh-peh-seh-ni. Seh-peh-seh-ni.

The definition of mind is that which is clear and knowing. Okay. Then sem-shi-yo-teh.

[Speaker 2]
Sem-shi-yo-teh.

[Speaker 1]
And there's a classic example of that. Chak-to-yo-be-in-ter. Because there's jealousy.

See, that's a state of mind. So you give it sem-shi. Sem-shi is a classical example.

Like a typical example. Sem-shi is like a very important word in the scriptures. Sem-shi means like a classic example of what you've been talking about.

So... Notice how careful he is to cover himself at this point in the text. Directly.

Right? There may be other types of bodhicitta implied here. There may be other types of bodhicitta spoken about later on in the text.

So he's just a debater. He's covering himself. At this point in the text, the bodhicitta referred to directly.

And I'm just giving you an example. This is not the only one. Okay.

Okay. One, two, three. Sem-chen-tham-che Dzog-chang-la Ge-pe-chil-thu Rang-yi-kya Dzog-pe-chang-chu To-par-cha-o Nyam-pe Te-chep Sem-ke-jong-we Mik-nam Yong-su Dzog-pe Sem-shi La-che-pe-chil-de There's not really a slap there because he's going on to prove his reason already.

Because the sky is blue. Because there's oxygen. You know what I mean?

He goes straight on to his second reason. What's the big word here? What's the key word here?

Think carefully. Yeah. Who said that?

Yeah. The T-O-O.

[Speaker 2]
Also, it shouldn't be think instead of thought. The rest is wrong.

[Speaker 1]
That's okay. Well, it's the wood. Where is that?

Could. Could refer to a state where you thought. But anyway, I want to concentrate on the two.

It's so beautiful, you see? It's this kyang right here. And I've never really seen it that way.

And it's the beauty of this. It's really beautiful. I too have to get there.

So I can... They have to get there. So I also have to get there.

You see what I mean? It's so beautiful. It's like concentrating on other people.

They have to get there. So I too have to get there. You see what I mean?

It's such a beautiful flow. He's focusing on other people. He's saying they have to get there.

They must get enlightened. So to do that, I have to get there too. You see?

It's such a beautiful way to say it. And isn't that the crux that was missing in all the positions before? I have to get there too if I want to get them there.

You see what I mean? It's such a beautiful... It's such a healthy word.

The two. You know? Okay.

Almost I win. Okay. Okay.

You ready? Do we want to cut this nicely? Nah, it's like...

Okay, here we go. One, two, three. RANG REL DU DO CHANG PA LE DAM PE CHU KYI DU TSIR RO PHUL TU CHUNG WA JUNG WAE GYUR CHIN CHE LOK KYI TOK PA THA DA LOK PE SE NYID RO WA YONG KYI NYIN NYID KYI RANG SHIN TU KYO PA SANG GYE NYID YANG DA PA TOK PA DU PA YIN NO CHE SU ME CHE I need a verb.

It comes from... This is the source from which the nectar... Flows.

Flows. Nice. I like flows.

Okay. The source from... Who did that?

This is NYIN. NYIN means relative. Like a cousin or an uncle or a brother.

And NYIN NYID means the one and only. And it says, RO WA YONG KYI For every living creature. But it has to be something sexy.

It has to be something with feeling. You wouldn't say relative. It means you become their...

Their... It's also the word for Kalyana Mitra, right? GYESHE.

GYE BA SHIN YIN. You see? So it has to have this connotation of someone who's in the same family that becomes the one who takes care of them almost, you see what I mean?

There's different words for guardian. GUM BO. It has to give the connotation of family.

But it's NYIN. It's the one and only brother or sister of all living kind. Something like that, you see?

In the sense of a sister meaning... She's my sister. You know?

Like in the old... In the Civil Rights days, she's my sister, you know? Meaning she's my...

We're blood...

[Speaker 2]
Blood... What?

[Speaker 1]
It's got to be a noun. I'd almost say brother, but it's... It's too...

It's not strong enough. It's almost like blood... Let's go to blood.

[Speaker 2]
Somebody got something like...

[Speaker 1]
It's the one and only. It's NYIN. You see how it's got the one thing, the source, the one thing?

It's... It's NYIN. Isn't there a really intimate word for a family member?

Huh? Say again? What was it?

[Speaker 2]
That's pretty close.

[Speaker 1]
Yeah. The beloved. Yeah.

Okay.

[Speaker 2]
Yeah.

[Speaker 1]
I like beloved. I'm kind of...

[Speaker 2]
Okay.

[Speaker 1]
Anyway... What... Why is he...

What was he trying to prove with that quotation? He went to Lung, right? He went to Agama.

He's going to prove it with... What was he trying to prove? Gangshik?

Those two elements. What are the two elements? Peter was...

Where's Peter? Yeah. Remember from the other night?

Two elements of bodhicitta. Two. Yeah.

For them. Yeah. So, he...

Is that... Is that expressed in this... This is...

Now, when someone is going to say where did you get that from? Why do you think that's the definition of bodhicitta? Because that's only in Shastra, right?

That's only in Maitreya. You got to say, oh, it comes from a sutra. And then you're going to say this sutra.

Does this... Does this express it? It does.

So, he's like saying this is the source of that definition of bodhicitta. So, it's useful to know. It's one more step in your mind.

You know? But there's also this beloved thing, which is kind of cool. Okay.

Okay. Let's take a shot. That's a good question.

Let's take a shot.

[Speaker 2]
Anyway, we have to look it up.

[Speaker 1]
Why? Why? Where are we going to find it?

In the auto commentary. So, if we want to... But if we want to find the original sutra, where do we go?

Kangyur. But ACIP hasn't put all the kangyur in. So, we don't hit anything.

So, we'll try in the tengyur and hope that, what? Somebody mentioned which sutra. Okay.

[Speaker 2]
I knew it was kangyur, because it's so uncanny. This is not it.

[Speaker 1]
Getting close. Is this? Yeah, this is the auto commentary, right?

I don't see where he says where it's from. No, he doesn't say. Anyway, it's folio 223b, right?

Is that it? Can we not find the sutra? We just did the auto commentary.

And there's nothing else in the tengyur.

[Speaker 2]
Any other choices?

[Speaker 1]
Sumbam. Yeah, did any Tibetan author identify it? You see what I mean?

Like, their lama knew where it was from. Got about through 100,000 pages already. 200,000 pages.

This is it. It says Dralpar. In the auto commentary.

It just says in the commentary. Let's see if anybody else. This is Gomadabsel itself.

He says, Dena Dralpar. In the commentary. Not even in the auto, it just says in the commentary.

Thanks a lot. Okay. He says, he used it again, and he called it Dralpar again.

He used it again, and he called it Dralpar again. This is the Saraje textbook. I couldn't have it.

He says, from the auto commentary. Okay. Same thing.

This is the book we're in. This says Rangdo. This is not it.

This is a nice commentary on the meaning of this whole quotation. But, that would make our work take 20 years instead of 10. If we did all this.

This is a really nice commentary on it. Okay. That's it.

If you're desperate, you could search the new data. And what you do then is you just let it go for 20 minutes. Okay.

Here we go. Yeah. Uh-huh.

Yeah. I understand what you mean. I just think beloved is so strong though.

I don't know. I kind of like it. But, I understand.

I know. Yeah. I like it.

Okay.

[Speaker 2]
Okay.

[Speaker 1]
I don't know. I just got it. Okay.

Let's go. Okay. Here's a little Tsupa Pongwa.

What's that? He didn't announce it, but it's Tsupa Pongwa. Yeah.

The other guy gets to come back. Who's Pongwa-ing the Tsupa? Actually, this means refuting.

What do you call it when someone comes back at you?

[Speaker 2]
Rebuttal.

[Speaker 1]
It's refuting rebuttal. So, the Pongwa is us. We're Pongwa-ing his Tsupa.

We're going to defeat, we're going to reject, deny his rebuttal. Okay. So, he's coming with rebuttal now.

After we've presented our own position. They didn't announce it. They usually announce it, but he's here.

He got up off the floor. But, Okay. Here we go.

One, two, three. KA-CHI-RE-TA-BU-GYU-CHEN-GI CHANG-SEN-PE CHANG-SEN-PE DANG-PO-LA-LA-CHE-DANG-MI-CHE Oh, what verb? We got to go look for a sermon.

Actually, they never gave us one. No, I mean there was no verb. Usually we get ser-na or she-na, right?

There's neither one. So, here we go. That's why I may come and ask.

As their cause, do you... What did we just say? Yeah, yeah.

We talk about the bodhisattva that's born from bodhicitta and the other two causes, which are great compassion and the mind that's beyond duality. We're talking about a fledgling bodhisattva. But he's going to trap us.

He's giving us... Either way you go, you're going to get caught. He knows that.

He's got it set up both ways. Oh, do you mean that when they talk about a bodhisattva that's caused by bodhicitta in this context, is that always like a beginner bodhisattva? You can just tell from his...

[Speaker 2]
Say something.

[Speaker 1]
That's that his or her thing I don't like to use. No, I think he's trying to say the one. Yeah.

Okay, here we go. I'm just trying to get out the his or her thing. Okay.

Let's go together. One, two, three. CHEN NAMI THEG DE THEG CHEN LAM DU SHUG PA DANG THEG CHEN SEM KYE RANG GYU LA KYE PA DRO NYAM PA SUM PAS Sorry?

Oh yeah, sorry, you're right. Okay. Actually, I'm going to indent this because it keeps going.

And then I don't have to do all this. I'll give you a problem I have. He's going to say it's stated that entering the path of the greater way and KYE PA YING THEG CHEN SEM KYE reaching Mahayana bodhichitta.

Right? Why does he say Mahayana bodhichitta? Bodhichitta literally means to develop the wish.

And it could be the wish for a lower enlightenment also. There's three sim cases. So he's just being technical.

So anyway, is it true that you enter the path of the greater way and developing bodhichitta, the final real bodhichitta occur at the same moment? Is that what makes you enter the first of the five paths on the greater way? Yeah, technically that's what they always say.

First moment of real bodhichitta and reaching the first of the five paths on the Mahayana track happen at the same moment. According to most presentations. When you say the first of the five paths, doesn't that normally refer to renunciation?

Yeah, and I once asked Ken Rinpoche, why is it renunciation on the lower two tracks that get you on the first path and bodhichitta that gets you on the first of the paths on the Mahayana? And he says, think about it. It's renunciation for everybody, aimed at everybody.

It was a really beautiful answer. He had thought about it and he said, it's renunciation for everybody, aimed at everybody. So anyway, it is stated that entering the path of the greater way and keep on taking steps.

Now, you can say develop. I hate the word generate. It sounds to me like an electrical thing.

Like generating bodhichitta, you know, rea, rea, rea. You know, she always laughs because when I start going rea, rea, rea, we'll be in a lecture and I'm going like, because the guy keeps saying develop, generating bodhichitta. Like you don't say, did you generate anger this morning?

Or did you generate love for your child this morning? You know, we don't use it that. We don't use that word.

What word do you want to use? Develop loses the feeling of this moment that you get there. You see what I mean?

Develop takes place over time. But the moment that you cultivate also takes place over years, months.

[Speaker 2]
Activate.

[Speaker 1]
It's got to give this sense of you gave it. Gave means you gave birth to it. What's that?

Gave birth. Maybe. That's pretty...

I like the give birth. Let's do that. Let's see if it works.

This is because it's there in the path of rea, rea. That's nice. That's helpful.

I like giving birth.

[Speaker 2]
It shows the pain.

[Speaker 1]
Yeah, it shows the pain. What's the problem with that? What?

That was to do with emptiness. Hang on one second. What's wrong with that?

Isn't he right? Let's do the third part of his objection and see if it helps. One, two, three.

TEG CHEN GYI RIG CHEN NAM GYI THAM BUR CHANG CHUG CHOG DU SUM GYI DE JE DO NI DUG PE DAG TSAL NE GYAL SEM GYI CHOG PA LA LOB PAR CHE PAS I don't know what's wrong with that. But anyway, let's go.

[Speaker 2]
Sorry?

[Speaker 1]
I like the give birth.

[Speaker 2]
Okay, that's all right.

[Speaker 1]
This one? Yeah, I want to split it into two. Yeah.

To catch the DJ, to tell you the truth. Right there. Sorry?

Oh, there's three types. It means tracks, people of that proclivity. He said Rick Chen.

He wanted to emphasize that, you see. It implies there's two other types. He used type to get you to think about the other two types.

But does this argument make sense to you guys? He says it can't be a beginner. Yeah, maybe it has to do with it has to be all three causes at once, right?

There was a mind that transcended duality. You had to have that too? Maybe that's the point.

Maybe Michael's on the right track. We said the bodhisattva had to have three different causes. What were they?

Wisdom beyond duality. But he's saying they don't get the wisdom beyond duality until later. So it can't be a beginning bodhisattva they're talking about right here.

Okay? All right? Nod.

Like first they get bodhicitta and later they get this kind of understanding emptiness. And they must be talking about the guys who are later on because he said that one of the three causes was understanding emptiness. Okay?

I think that's where it's headed. Let's see. Sorry?

He's saying it can't. He's saying first they do that and then after that they seek the view. No, the other guy's setting us up.

This is the other guy criticizing us. Did you say that bodhisattva was a beginner or not? And we said, yeah, he's a beginner.

Because we said that before. Why? That was why he couldn't have seen emptiness yet.

He couldn't have been on the first bodhisattva level yet. But he says, look, people first they get bodhicitta, later on they develop correct view. Your verse is describing three causes of a certain kind of bodhisattva.

One of the three causes is the wisdom which is beyond duality. So it must be describing a bodhisattva further on along the path. It can't be a beginner.

It can't be a fledgling bodhisattva. Okay? I think that's where he's going.

Oh, there is a sun now. I've got to go back. The sun may come in.

What did we use for the moon in the third or fourth day?

[Speaker 2]
New waxing. New waxing. Oh, okay.

[Speaker 1]
He's wrong, because then you'd be contradicting us just about the... The new moon is because of the wax. Yeah.

Okay. Well, it means around the third or fourth. But that's too long.

You'd be contradicting all the statements of the sutra about the bodhisattva being like...

[Speaker 2]
Escaper of a new moon.

[Speaker 1]
And... What do we call the sprout of a medicinal plant? We had a word for it.

[Speaker 2]
Was it seedling?

[Speaker 1]
Okay. Oh, I'm sorry. You're right.

We're talking about more advanced bodhisattvas. Well, then why did he talk about babies? Like new moon.

You know, the moon that's just starting to show. And, you know, plants that just popped up. Now you're contradicting Lord Buddha.

He's got us either way. You can't be talking about a baby bodhisattva, and you can't not be talking about a baby bodhisattva. Okay?

All right? What are we going to do? I don't know.

That's hard for a comeback, right? Okay, let's go. One, two, three.

dak te nyi gyi nang ne, chi mar tar yin na, do dang gyal we, kye mi len shing. Okay. We don't say it doesn't refer to new, to fledgling bodhisattvas.

Why? Because we also agree it would contradict sutra. So we're not going your second way.

So did we say it didn't refer to fledgling bodhisattvas? No. Why?

We don't want to contradict sutra. We agree. So we wouldn't accept the second one, that it doesn't refer to fledgling bodhisattvas.

So where does that leave us? We're accepting that it does refer to fledgling bodhisattvas, but it can't because they don't have any emptiness understanding yet. So what are we going to say to that?

Here we go. I'm kind of tempted to just tell you what it says. Let me see.

We'll get through these four. This is beautiful. And it's important.

Let's do this part. One, two, three. Dhammo dhārkhe, laṅg-bhāla, gyūndhār mīṅgyur te.

Where was the former? Yeah, the bodhisattvas here are the fledgling bodhisattvas. But we don't accept your problem that, well, they don't understand emptiness yet, so it can't be what they're referring to here.

That's where you were going, right? Okay, let's see if they go the same way, though. Oh, sorry.

What do you call the sheath on the outside of a sugar cane?

[Speaker 2]
No, but I mean, what they're saying is that there's like a skin on the...

[Speaker 1]
the skin on the sugar cane. And if you chew the skin without chewing the inside, you get a little taste of sugar. But it's nothing like if you chew the inside.

It's like a banana skin almost.

[Speaker 2]
I mean, we don't have sugar cane here, but...

[Speaker 1]
The skin? Okay, you get from the skin. This is called puram giro tabu semke.

Say, puram... giro tabu semke. And it's tricky.

It's very delicate. It's like not real bodhichitta. It's like pre-bodhichitta.

It's like you're starting to get the taste, but you don't have the real thing yet. The implication is it's not the full-blown thing. And they call it sugar cane skin taste bodhichitta.

Because you didn't get the sweetness on the inside. But still the skin has some sucrose in it. I don't know.

[Speaker 2]
Okay. It says it's a grass, and it says it has stems.

[Speaker 1]
It's the skin. It's the skin. It's the sheath of barley grains.

Rice hulls are called it.

[Speaker 2]
It's not the same as the stem.

[Speaker 1]
I'll just call it skin, I think. Outer skin would be more clear, maybe.

[Speaker 2]
Okay.

[Speaker 1]
Okay. It's very delicate. It's technical terms.

You know what thumba means to develop an advanced version of it? It's through komchung. Komchung means not through learning about it, not through contemplating about it, but through actual deep prolonged meditation.

Now I'm not sure this is correct. I don't think that form of bodhichitta counts as the one that makes your bodhisattva. I don't think it's the one that gets you on the first of the five paths and the greater way.

The sugarcane bodhichitta is not enough. It's the actual bodhichitta that you have to have to get on the Mahayana path. No, say it a different way.

Is it what bodhisattvas are born for? Does the bodhichitta have to come before the bodhisattva? If it's his cause.

If the bodhichitta described in the opening lines of Master Chandrakirti's work is supposed to be a cause for a bodhisattva, it cannot, it has to come the moment before the bodhisattva comes. So it has to be the, what? We have to be talking about the sugarcane version.

Cool?

[Speaker 2]
All right. Why does Mr. Kamalachila spend so much time saying that? What is he doing?

[Speaker 1]
You got it? You okay with that?

[Speaker 2]
You got it?

[Speaker 1]
A cause has to come before the thing, right? The real bodhichitta and bodhisattvas happen at the same instant. So they must be talking about pre-bodhichitta.

But does that have to have both elements? Peter's two elements. You know, being focused on all living beings and wanting to get enlightened.

And did anybody yet say that it was somehow pre? Did somehow somebody make a distinction? What, you have both parts, but you're somehow pre still?

You know, there's a bit of a lot of debate here. Okay. I like the next two paragraphs, I'm going to finish them in seven minutes or less.

So I don't get in trouble with my boss. Okay. Yeah, yeah.

I want to say relatively duller faculties, but is there a better way to say that? No, they're already about a billion lifetimes beyond us. Tulpo means dull.

Tulpo means dull. Like a knife, a dull knife.

[Speaker 2]
What's that?

[Speaker 1]
Weaker? Who said that? Less sharp.

Huh? Less sharp. I like less sharp.

[Speaker 2]
That's sort of more polite, right?

[Speaker 1]
I like that give birth thing. That's been 30 years I've been on that. Okay, let's give birth.

I remember my Sanskrit professor complaining about a rising. I was trying to use a rising for a while. Okay, that was like 25 years ago.

First give birth to the wishbone. Nightmare. What is it?

Sik? No, he's really trying to make it strong. You can almost say only after that.

He's talking about the... Only later, Sik. How's that?

How come it's not long until mid? Where's the negatives? Oh, we said it in a positive way.

It says wang tul means dull powers. And we said less sharp. Because it would be presumptuous to say they're dull.

Because they're like a billion lifetimes beyond us already. Just within bodhisattvas, they're not like Einstein bodhisattvas. They're like normal bodhisattvas.

Now he's going to talk about Einstein bodhisattvas. So far we're agreeing with him. Okay?

So far we're saying yeah. So far we're supporting his view. If we keep up with that, we're in trouble.

What must be coming next? But... What?

He's been talking about wang tul, so what's he going to say next?

[Speaker 2]
Those are sharp powers.

[Speaker 1]
Yeah, what about those are sharp powers? And then we'll stop. I think it's a very auspicious time...

place. It means an understanding of emptiness. World view.

What I call world view. Okay. Here we go.

One, two, three. Last sentence. Te chen gyi rik chen wang nun nam kyi tam bor tong nyi tok pey tawa kye.

Te chen chang chul chok tu sem kye pa. Um ma gye rang del dan chye pa. Sun de kye.

Yeah, yeah. Who possess sharp faculties. Is that okay?

[Speaker 2]
Sharper.

[Speaker 1]
Sharper. Relatively sharper. Yeah.

This is the first time I've ever seen this in scripture. It's the first time I've ever seen it in scripture. And you know, it's kind of confirmation of an experience.

You see? It's interesting. I've never seen it in scripture.

I've had fights with people about this. And this is the first time I've ever seen it in scripture. Anyway, let's read it together.

Oh, we did already.

[Speaker 2]
Okay.

[Speaker 1]
It is stated, yeah. Okay? That's really an interesting idea.

So I leave you with that. It's a good place to leave the year. It's the first year of Middle Way, right?

That's an interesting question. We'd have to look it up. In the Ornament of the Middle Way.

But I think we'd leave it. But the point is the same, right? It's very interesting.

Yeah.

[Speaker 2]
So does that mean you don't see a thousand people when you see a penis directly?

[Speaker 1]
No, what he's saying is it would happen after the...

[Speaker 2]
After you come back?

[Speaker 1]
What he's saying is that there's a scriptural reference that says that... You know, you could debate this. You could say, oh, maybe it refers to an intellectual understanding.

But I've always had this question about why would the scriptures always say that the bodhicitta comes first, you see? If it had happened that someone had had an experience of bodhicitta after the direct perception. Even 15, 20 minutes later.

Because normally they reverse that. So it's just an interesting... It's interesting to find it in a scripture.

It's a big debate I've had with people. So when he says give birth to the wish, he's talking about the lung? The path of bodhicitta?

That's the implication. But... That's an...

I don't know. Anyway, I'll leave you with it, right? I like it.

I think it's... When you say path of bodhicitta, you mean... Soklam.

No, when I say path of bodhicitta, I mean... Soklam? The three principle paths.

Oh, okay. Yeah. And whether sugarcane is one of those is another debate.

I don't think it would be. Technically. Anyway, I want to leave you...

Keep this one in mind, okay? That... You know, that it could happen the opposite way than normally expressed in scriptures.

But don't forget that what we call normal is lower middle way presentation. Because that's where these things come from. You know, the five paths presentation, the three track thing is mostly from lower middle way.

Okay. All right. So I have to give you my pep talk.

If you have a passion, or think you might have a passion, then... take the Gompa-Rabsa and see if you can swing your machete through those bamboo, you know, see if you can chop away through the... It's almost word for word the same.

Okay? So it would be a really good exercise. If you're interested in keeping this up over the break, which is a long break, then struggle with the Gompa-Rabsa from where we stopped translating it.

And Ellie can... She'll have both. She'll have both files.

Struggle with it and see how far you can go. See if you can catch up to this point. It's almost word for word the same.

Later they depart from each other. But these sections up to here are very similar. You could just sit there with an online dictionary or something and, you know, you could do two sentences, three sentences, doesn't matter.

But if you... If you have a calm to be a lotso a master translator, then I don't think a teacher can do it for you. You know?

I think to do that, you really have to... You have to... You have to love it so much that you can't tear yourself away from it.

You know what I mean? It's like great musicians. Nobody told them to...

Nobody told Moby to write 3,000 songs for his first album. He wrote 3,000 songs for his first album. And the record company said, Well, really, Moby, you've got to cut down to 12.

[Speaker 2]
You know?

[Speaker 1]
No. He's just obsessed. How long does it take to write 3,000 songs?

I don't know. But he said, he went to the record company, he said, I have 3,000. And they said, cut it to 12.

And he did. But he's got this thing, you know, that he has to write. It's not like he's trying to write.

He probably just can't go to bed, because this thing's coming to him. I heard Neil Young said that. I don't have a choice.

It just comes to me. It drives me crazy. I'd like to go to sleep, but I can't.

And so anyway, even if you're not like that, you can still try, okay? And you should, because that's just from a former birth, right? That's just a seed from a former birth, from someone who wasn't very interested in it.

And then their teacher just, you know, dragged them. And then they got the seed. And then it's carrying over into this life, like a self-made Buddha.

Okay? So yeah, whether you're passionate or not, you can do it. Anyone can do it.

Anyone can learn this thing. And it's such a blessing. We were talking about it today.

When you translate for one of the greatest minds in history, inevitably a little bit rubs off on you. You know what I mean? No, I mean the way you teach, the way you speak, the way you think, if you just spend time with them struggling to convert their words for them, you know, like if you teach for Geshe Thubten Rinchen, if you translate for Geshe Thubten Rinchen for a couple of weeks, you start thinking like him or talking like him.

It's really weird. Like Art, when he goes into teaching mode, he talks like Ken Rinpoche. He sounds just like Ken Rinpoche.

He's just channeling, you know? So, it happens. You can do it.

It's very worthwhile. Even if you just sit there with a dumb dictionary and just knock out five words in half an hour, that's okay, you know? Just do it, okay?

And you will translate. Like there's so many people that have learned beautiful translations coming out, you know, among the people here, you know, there's like five, six people working on really beautiful translations. Kamalashila had never been translated that thing, you know.

It's like unbelievable. And the fire offering that Thich Nhat Hanh did it so beautifully the other night. I was so proud of everybody.

I felt like a dad, you know. No, it's so beautiful. And then that was translated by Oritha, you know.

So, people, you can do it. They just tried, you know. They just kept going, plugging away.

And then it's so beautiful to see it coming out and people using it, you know. It's just like, feels so wonderful. So, try.

Try to struggle. Struggle through goddamn Gombo Rapsa with a dictionary. See how far you can get.

You already know everything he's going to say. You see? So, take a shot.

Okay, and we'll... Come with it next class, even people online, and maybe we can use it, you know. Like sometimes I just use it, I change it a bit, and then we just use it.

We have to translate Gombo Rapsa. We didn't get there yet. So, we could just plug them in, you know.

Pieces that are good, we can plug them in, we can use them like that. Fix them a bit, touch them up a bit, and then use them, you know. So, it would save us all some time.

Okay? So, take a shot. All right.

Thank you for this class. And it's the greatest books on emptiness ever written. And, you know, please, let's keep doing it.

Okay? We have like five years left. No, we do.

At least five years. So, may we leave a little bit for after three-year retreat? Okay, yeah.

[Speaker 2]
All right.

[Speaker 1]
Thank you. Good night.