Вступление на срединный путь (текущий курс, Аризона), занятие 29

[Speaker 1]
Those of you who are new, we are studying Je Tsongkapa's greatest book on emptiness. It's called Gompa Rabsel. Say Gompa.

Rabsel. And a commentary on it from Surame Monastery. Very old commentary, maybe 400 years old.

And great commentary called Uma. Say Uma. Chidun.

Uma means middle way, Madhyamika, emptiness. And Chidun means overview or general presentation. And it explains Je Tsongkapa's work, which explains Chandrakirti's work, which explains Buddhapalita's work, which explains Bhavavieka, which explains Nagarjuna, who was explaining Lord Buddha.

Something like that, okay? It's this theory that each generation adds a layer of wisdom, you see? And in some traditions, the more generations you get, the worse it gets.

In this tradition, each generation makes it clearer and clearer. So, we're working with the most recent generation, which is about 400 or 500 years old, okay? Khidrup Damodargya, from the greatest monastery in the world, Seramay.

Okay. And the way... I just want to encourage the new people, if you come new, okay?

We're teaching this the way they teach it in the monastery. If it's way over your head, just keep coming, okay? If you don't want to learn Tibetan, that's fine.

Just come. You see, in the monastery, you just keep coming, and the first week, or the first month, or in my case, the first three years, you don't know what they're talking about. You don't even know the language they're speaking, you know?

And they told me, just keep coming, you know? Just keep coming, you know? And then one day, you're just like, Oh!

In a two-hour lecture, I understood the word gyalwa. I remember. You know?

It was gyalpo, it was king. I understood one word, you know? And I was so excited.

I said, Oh! Now I understood one word, you know? I've been sitting here for, I don't know, months, and I just understood one word that he said, you know?

And it'll go like that, okay? So, don't think you have to be an expert, or you have to know Tibetan. You can take this whole class, you don't have to know Tibetan.

You don't have to do the homeworks, if you don't want to do the homeworks. Expose yourself to the greatest book ever written, on the greatest idea ever thought, by mankind, okay? Just be here, and it will sink in.

I think a lot of you might have noticed that His Holiness was talking about this book the whole weekend, and that's how important it is. So, just come, have a good time. I imported something important from Germany, besides Ian and Beatrice and Thea.

So, I have gummy bears to keep you awake. So, if you stay, you get these German gummy bears. And, you know, keep coming.

And, you know, if you miss one, that's okay, come to the next one. And if you can't be here, do it online. This is online.

The most exciting thing, I think, last year, was that Ted one day, it was Ted or Andrew, I don't remember, they just yelled, oh, someone's online from Hasa, Tibet. Someone's taking the course in Tibet. You know, and that was really cool.

So, wherever you are, you can tune in on the web, and you can continue the course, okay? So, please do. All right, we'll get right to it.

I got to see how I can get this on my lap. I even got the right text out, wow. Let's read a little bit of what we did before.

The main root text we're studying is Master Chandrakirti's umlajupa, say umma, la, jupa. In Sanskrit, it's madhyamaka, avatara, which means getting into the middle way, entering the middle way, okay? So, can you see okay up there?

Is that all right? When I was in three-year retreat, I had this vision that this would be happening, you know, that everybody would be here, and we'd be doing it. It's really cool.

So, just like that. So, here he's saying, entering the middle way, Master Chandrakirti's book enters into explaining the meaning of the root text on wisdom. What's that in Tibetan?

Tsawa-shirom, okay? Tsawa means root text, shirom means wisdom, okay? Nobody wrote Tsawa-shirom.

Tha-ma-dru. Somebody did write Tsawa-shirom. Duh, sho-ho.

Yeah, Gombalung Ludu, Arya Nagarjuna, okay? Arya Nagarjuna, who lived about 200 AD, okay? So, when did Master Chandrakirti live?

About 650 maybe, something like that, okay? So, we're getting an explanation of emptiness written by someone four or five hundred years after Nagarjuna, okay? And it refutes that something could come from something else, okay?

It refutes that something could come from something else. Like the rainbow outside tonight didn't come from the sunlight and the clouds, okay? Right?

Right? You didn't get, your car didn't get here because it had petrol in it, gasoline, right? Right?

What's keeping you alive is not the gummy bears, right? Right? Right, the things that seem to be causing things aren't causing things, okay?

Who made the rainbow? You made the rainbow, okay? Like pat yourself on the back, double rainbow, quite beautiful.

Okay, you were kind to someone, you helped someone, you made something of beauty for someone and therefore that rainbow came. But the apparent causes, the sunlight, the rain clouds, the sky, they didn't cause it, okay? So that's what he means when he says it refutes quite successfully the idea of something growing from something else, okay?

So things don't grow from something else. Dhammadu? Say Dhammadu?

Things don't grow from something else. I'm just saying things don't grow from something else. I say because things don't grow from something else.

Oh, things do grow from something else. So entering the middle way is not correct. So entering the middle way is correct.

So entering the middle way does successfully refute the idea that something could grow from something else. So the rainbow didn't come from the cloud and the sun. Oh, so the rainbow didn't have a cause.

Because it didn't grow from something else. Because the book says it didn't grow from something else. Right here.

It refutes the idea that something grew from something else. It does say stuff didn't grow from something else, but that doesn't mean, okay? You get it, okay.

He was at Serra this summer.

[Speaker 2]
All right.

[Speaker 1]
Nonetheless, all the workings of cause and effect are perfectly reasonable, okay? Things do cause other things, all right? What caused the rainbow?

I did. My goodness. I created beauty, okay?

So things do come from something else. Things work. You can't deny that things happen, okay?

What's the difference between Mahayana and Hinayana? Greater way and lower way. Yeah, like are you doing things to help all beings or are you just doing them for yourself, right?

But on a higher level, what distinguishes Mahayana from Hinayana? How they present emptiness, the idea of emptiness, okay? So here he says, Sawaśīram doesn't take as its explicit subject matter the far-reaching side of things.

What's that mean? What is the far-reaching side of things? What's far-reaching mean?

Yeah, Bodhisattva's way of life. Yeah, Bodhisattva's activity. Like we had one this weekend.

What was it? Main teaching. Yeah, but...

Dakshin-nyam je. Dakshin-nyam je. Exchanging yourself and others, making yourself equal with others, right?

We had that teaching. That belongs to the side of the teachings called far-reaching. Why far-reaching?

Gyatsewa. It reaches all beings, okay? It reaches for all beings, okay?

So Master Nagarjuna's text didn't explicitly talk about that. It explicitly talks about the other side, which is what? Emptiness, okay?

Profound side of things. And even though it doesn't talk about Bodhisattva activities, it still belongs to Mahayana, okay? Why?

First of all, because it presents emptiness by way of a nearly infinite number of proofs for emptiness, okay? Why would that make it Mahayana? Why would that make it Bodhisattva?

If I present emptiness to you, and I do it in a very expanded way, if I keep telling you more and more reasons why things don't exist from their own side, why would that mean you're a Bodhisattva? Yeah, because it says that Bodhisattvas love that kind of thing. They don't want to hear emptiness one way.

They want to hear it a thousand different ways, right? They say if a Bodhisattva hears about emptiness in a class, they start to cry, and they get chills up their spine, you know? That's the beginning of this book says that, right?

So, they don't want to hear about emptiness just one way. They don't want to get somebody to come up and say, ah, you know, things are empty. Okay, let's go on.

They want to sit here for four or five hours and hear why everything's empty, over and over, many different ways, okay? If a book presented a million different arguments for emptiness, but didn't talk about compassion, would it be a Mahayana book? Yeah, that's what he's saying.

Because that's really what separates the men from the, I'm sorry, the women from the girls, okay? Is, does it talk about emptiness in an advanced way? And then it's Mahayana, okay?

That's his first argument. And the reason to present emptiness in a deep way is to attract Mahayana people, okay? So, especially at Diamond Mountain, frankly, we do these tours, we go, we just got back an hour ago.

We've been gone for five months. You know, we go out fishing to hook somebody in Amsterdam or something. And, you know, but, and it's kind of frustrating because we don't speak for more than an hour or two hours and then we go on to the next place and then we don't get to go very deep.

But then when we get to Diamond Mountain, you know, we often talk, Kristi and I often talk about it, we miss Diamond Mountain because this is where the hardcore people are. You know, this is where the bodhis, according to this, this is where the bodhisattvas are. You know, they come here at great expense, personal expense, social expense, financial expense, to come out in the middle of nowhere and hear a million arguments for emptiness, you see?

So in a way, you guys are like a bodhisattva audience, okay? Okay, now we'll start new translation. Those of you who are new, what I usually do is, is I break out the text into the translatable pieces.

So give me a moment to do that.

[Speaker 2]
Yeah.

[Speaker 1]
Oh, really? I thought something like that might be okay. Let's see.

You just saved us six weeks of work.

[Speaker 2]
Yeah, yeah.

[Speaker 1]
Oh yeah, you're right. Let's try this one.

[Speaker 2]
Yeah?

[Speaker 1]
Let's start over again. Okay, let's try this one. Catch up to this semester.

He says we are talking about the wish for enlightenment because it has all the parts of the wish for enlightenment. So what are they? What is the classical definition of bodhichitta?

Do you remember? Huh? Sem kye pa ni, shen dun kye, yan da dzok pa chak chok du.

Right? Sem kye pa ni, shen dun kye, yan da dzok pa chak chok du. Looks like you said that in a monastery or something.

Sem kye pa ni, bodhichitta is defined as yan da dzok pa chak chok du. Sem kye pa ni, shen dun kye, for the sake of others, I want to become a Buddha. Okay, so that's the definition of bodhichitta.

So he says all those elements are here, meaning in order to lead every single living being to the state of a fully enlightened being, I'm going to achieve full enlightenment. Okay, so both parts necessary for bodhichitta are there. For the sake of everyone else, I'll become a Buddha.

And then they quote a sutra which is supposed to reflect that definition. Now someone comes and says, ka chig, what's a ka chig? Somebody else.

Someone says, ka means mouth, right? Chig means what? One.

So, ka chig means one mouth, meaning one person comes and says, meaning someone comes and makes an argument. When you talk about a bodhisattva who has the bodhichitta as their cause, right? We're talking about things are being born from bodhichitta, right?

So, if you talk about that bodhisattva, are you talking about a baby bodhisattva or not? Ledambowa means baby, just beginner. Ledambowa means a beginner, okay?

And here it says, if you're talking about a fledgling bodhisattva, you must be wrong, because it is stated that entering the path of the greater way and giving birth to the wish in the greater way happen at the same moment, okay? And here it says, those who are of the greater way type first give birth to the wish for highest enlightenment. After that, they seek correct view of emptiness.

And suppose you say we're not referring to a baby bodhisattva. You're still wrong, because bodhisattva is described in sutra as a moon that has just begun to wax, or the seedling of a medicinal plant, okay? Like the moon on the first day after the new moon, okay?

So, are you talking about an experienced bodhisattva or are you talking about a baby bodhisattva? So, we can't accept the latter, which is why we're not referring to a fledgling bodhisattva, because that would contradict sutra. Sutra does say that we're talking about a bodhisattva in their very first stages.

So, we can't be referring to that. And if we say that it is a baby bodhisattva, there's no problem. And here they start to talk about bodhicitta.

It's called, See, This is like a pre-bodhicitta, okay? It's called sugarcane bodhicitta, like you're just getting a taste of it. And there's a big debate about whether it's real bodhicitta, okay?

So, he says here, the wish for enlightenment referred to here is the one that's like the piece of a sugarcane, piece of a sugarcane. You are still in training because you can't maintain it in prolonged meditation. And it is true that even Mahayana people who are relatively less sharp first give birth to semke, bodhicitta, and then later seek the meaning of emptiness.

But then he gives a quotation that there are people who, Mahayana people, who first grasp emptiness and then go on to have bodhicitta. And I remember we were in Bodhgaya before three-year retreat, and we were doing the Diamond Cutter Sutra, and traditionally they say that to enter the Mahayana five paths, first you have to have bodhicitta, you have to want to become a Buddha for all living beings. And only on the third path, much later, do you see emptiness directly.

That's the traditional explanation. And then I remember we got to the sixth class, and I said, well, it has happened the opposite way. You can perceive emptiness directly, and then in the hours following that you can have a direct experience of bodhicitta.

And I remember some guy coming up to me and telling me, oh, no, no, I read some books, it doesn't go that way. Well, here it is. Here it is in a scripture that it happens that way.

If the bodhisattva is of a higher type, sharper intellect, then they do it the other way around. They would have a direct insight into emptiness first, and then shortly after have a direct perception of bodhicitta. We're up to the dollar signs, and we're going to start translating.

So the way we do this is, those of you who are new, I say this stuff in Tibetan, okay? And then you repeat back to me. And there are certain sounds that you have to get right, okay?

Some are low tone. They go like this, ah, say ah. Ka.

Ta. Hold, touch your throat, your voice box. Ka.

It's vibrating here, okay? Ka. Ta.

So there's no English ka. It's like you're going, ah. Say ah.

Ah. We call it Brazil, why? Nateru.

Why? Because in the airport in Brazil, the lady who makes the announcements, she's very famous in Brazil. She goes, flight number 537, you know, and she's got this voice box thing, okay?

So, ah. So if I go like that, it means low tone voiced. Voiced means making ah here.

Say again, ka. Ta. Okay?

If I go like this, it means high tone. Say ta. Ta.

Hear the difference? Ta. Ta.

Okay? Then if I go ha, it means ta. Ta.

Like you're tired. Ha. Ta.

So now you have three sounds already. Say ta. Ta.

Ta. Okay? Then there's a real English D.

Da. Da. So we have four already.

We have four. I'll do them again. Ready?

Ta. Ta. Ta.

Ta. Da. And there's one more.

Okay? You make a little N sound in front of it. Like we were in Paris, right, and everybody's going, ooh, ooh, ooh.

Sorry, Ben. I mean, everything's from your nose, right? So, say N and then say D.

Listen. N-da. N-da.

N-da. We'll do it one more time. Ta.

Ta. Ta. Da.

I'll be French, okay? N-da. N-da.

Those are all different words. Ta means horse. Ta means horse.

Ta means the end. Ta means now. Da means like, does it have a meaning?

Not really. It's in the word for anger. And then N-da means an arrow.

Okay? So if you can't hear the difference between these five, you're in trouble. Okay?

Then you will never be a great translator. So listen to them again. Ta.

Ta. Ta. Da.

N-da. Got it? Fine.

So watch my hands while we pronounce, okay? And you can watch the screen, and we'll do it together, and you won't be perfect, and just stick in there. And then one day you'll find yourself doing it.

You know, my first big debate in the monastery, I just did it, and then later I'm like, wow, I did it, you know, and I didn't realize I was doing it. You just walk in and you do it, right? So, keep going.

Just make the noise. Follow the program. You will be a translator.

If you don't give up. I can't help you. If you give up, I can't do anything.

If you don't come, I can't do anything. If you come, you will be a translator. Okay?

Sooner or later. Okay. Here we go.

Follow the first line there. I'll put it up at the top. Say, DANG PO DE LTAR YIN TE NAM SHES GOM PA RAB SEL LAS One more time.

DANG PO DE LTAR YIN TE NAM SHES GOM PA RAB SEL LAS This means stretch it out a bit. Say, LAS. Say, LAS.

LAS LAS LAS LAS I'm going to hang three on you. Ready? LAS LAS LAS LAS LAS LAS LAS LAS Here's three different lengths of it.

I'll do it one more time. LAS LAS LAS LAS LAS Okay? So, not only you have to pay attention to the tone.

Like ta, ta, ta, da, da, right? You have to pay attention to how long the thing is, okay? Le means your brain, le, okay?

You have a problem with your le. In Tibetan they say, oh, le macha, he has a problem with his brain. Le, okay?

Le, say le. It's cut short, hear it? Le, le.

Then le is the word for lelo. What's lelo? Lelo means be lazy.

You just learned your first Tibetan word, okay? Lelo. Anyone can remember lelo.

I'm laying low, I'm lazy, okay? Lelo. That's a medium length.

Then le. Le. That's karma, okay?

That's karma. So, I'll give it to you again. Say le.

Brain. Cut short. Le.

As in lelo means lazy, okay? Now, le. Karma.

Okay, so I'm going to say one of the three, you tell me what it is. You just yell. This is a Geshe Thich Nhat Hanh class, okay?

Le. Brain. Okay.

Le. Le. Lazy.

One more time. Le. Le.

Le. Le, le. Le.

Lazy brain, okay. Okay. Okay, then we'll start translating.

What's dambo mean? First, okay. Because Namshe Gomparabhsa says...

What's Namshe Gomparabhsa? What's Gomparabhsa? It's the book you're studying.

Now, you have to know that. Say, Gomparabhsa. Okay, Illumination of the Clear Thought.

This is Je Tsongkapa's great book, okay? So, who's quoting it? Somebody's about to quote it to prove something, which means we're not in Gomparabhsa.

Because somebody's quoting it. Who's quoting it? Kedrub Denpa Dargye, this great writer from Sereme, okay?

So, he's writing an explanation. Now he's going to use Gomparabhsa to prove a point, okay? This is true because...

What's the first of these? You have to know what you're trying to prove. He's trying to prove something, right?

He's made a statement, and now he's going to prove it. We've got to go back and see what's the first one. All right?

Here we go. I think you need gummy bears already. You're really slow.

Okay. This is where you go hunting for number one, okay? You go hunting for number one.

We actually have three ideas. He's presented three ideas. What's the first idea?

Yeah. That we might be talking about a preliminary bodhicitta. So that's idea number one, okay?

But then he said, those who are not so sharp get the wish first and then explore emptiness. That was his second statement. But then he has a third statement.

Those who are really sharp see emptiness first and then get their direct experience of bodhicitta. Now, what's his first? We don't know, but we'll see from the context of the quotation.

Get it? If this quotation from Gombo Rabso is talking about shuriken bodhicitta, we know he was talking about the first of the three. Okay, let's see what he was talking about.

But you have to read it with me first. Okay, you ready? Say, jang sem, ki, ngun du.

Ngun du. Hear it? Ngun du.

Now, we got Benggami. Ngun du e. Sem kye pa ni.

That's a joke. Get it? A person in the monastery would get it.

Ngun du du e, sem kye pa ni. What's he doing? Je Tsongkhapa is giving you a subconscious reference to Abhisamankara.

Sem kye pa ni. Ngun du du e, sem kye pa ni. Why did he say sem kye...

It's not normal, you see? He's like making a pun. People who really know their stuff will say, aha, Je Tsongkhapa's got a pun in there.

Okay, sem kye pa ni. Say, sem kye, gong be, kap la, gong gi, gong pa la, te ne, te ne, kye pe, sem kye, ngun, mayun no, she, sum e, chye. You got to get this down, okay?

Let's see, where's your hand going? Yeah, good. Those are people who went to Sera this summer.

I assume they're not doing this anymore, right? Okay. Seven brave souls went to Sera...

Seven? Brave souls went to Sera May this summer and studied, okay? And they're great debaters now.

So, we'll see. Okay. I'll translate it, okay?

Okay, in English, when they speak here about developing a wish which is preliminary for a bodhisattva... And by the way, what's the word... It's not so much in our tradition, but other traditions, when they say, I'm doing my preliminaries, like in the Kagyu tradition.

It's ngun dro. So, here's the full form right here. Ngun du dro we.

Say, ngun du, dro we. And then you shorten it into ngun dro. Say, ngun dro.

Okay. So, when they speak... So, you know that word.

When they speak here about developing a wish which is preliminary for a bodhisattva, what they're talking about is the wish that you have while you're still working on the wish, and not the actual wish, which you develop through much practice. Okay. What's he talking about?

Sugarcane bodhichitta, okay? So, he's going back three paragraphs. So, when he says, the first, what he's talking about is that sugar...

He's saying there is such a bodhichitta, sugarcane bodhichitta, okay? Which is like a cause for a bodhisattva. All right?

Which is a cause for a bodhisattva. So, when Master Chandrakirti bows down to the causes for a bodhisattva, is he talking about the causes for a very experienced bodhisattva, or could he be talking about the causes for sort of like a baby bodhisattva? The baby, because we're talking about the sugarcane.

Okay? We'll see. We'll see.

Okay. Okay, we're going to read the first line together. Now, a warning.

You know there's these stacked letters in Tibetan, right? Like one letter gets stacked on top of another. And L sometimes gets stacked on top of H, okay?

And so, ever since the British first got to Tibet, they called the capital of Tibet what? Lhasa, okay? And we all know that in this case you read the stack backwards.

You start with the bottom letter first and then you say the top letter, which means what? Lhasa. Say H-L-A.

Lhasa. Say Lhasa. Lhasa.

Lhasa. So, you know, hopefully they'll change the spelling someday. All right?

But it should have been the other way around. So, let's do this one together. Say Lhasa.

Lhasa. Lhasa. Kulwe.

Kulwe. Ndo. Ndo.

Le. Le. Lhasa.

Lhasa. Kulwe. Kulwe.

Ndole. Ndole. Okay, do you hear that N-D-O?

Okay, it's not always that obvious in the monastery, right? Like I'm overdoing it. But what does DO mean?

Like in Dorje Chupa? Stone. What's the word for diamond in Tibetan?

Dorje. What's je mean? Like in Je Tsongkhapa?

The Lord, right? So, Dorje means the Lord of Stones. Do means stone, okay?

If you have a prenasal French ooo on it, I'm not making fun, that was my favorite country, but I tell all the countries that. Say ndo. When you put a prenasal on it, it means sutra, okay?

Sutra. So, if somebody said do, you know they're talking about a rock or a stone. If somebody said ndo, yeah, you're talking about, there's this joke about Lord Atisha when he got to Tibet, and he said, there's two words for stone, one is do, and one is pabong.

Say pabong. Like these big huge boulders around here are called pabong, and Pabongkha's monastery was named after this. It's actually perched on top of one of these huge boulders, you see?

So that's why he was called Pabongkha. So, Lord Atisha, he was just studying Tibetan, he didn't know much Tibetan yet. So, he had heard this word, somebody pointed to, he said, what's the word for stone?

And somebody pointed to a boulder, he pointed to a boulder, and they said pabong. So he said, oh, well I have a pabong in my shoe, and I have to stop now. And everybody started laughing, and that's a long story, but anyway, he had brought a very irritating student with him to Tibet to keep his patience practice sharp.

So he brought with him to Tibet only one person. He brought his worst student. He brought the one that was most irritating.

And the Tibetans used to ask him, why did you bring that one? You know, you have like thousands of students, why did you bring the most, why do you keep this one around you, close all the time? He says, this is my patience practice, you know.

But on the day that he made the mistake about the stone, and all the Tibetans laughed, he said, he told them, well now I can send him back home. So anyway, now you know the difference between a pabong and a do. Okay, pabong and do, do.

Okay, so here. Lhagsam kuwe do. What's lhagsam?

Lhagsam. Personal responsibility. It's like step number six.

His Holiness talked about it this weekend. Step number six in the seven step practice for learning bodhicitta, right? So it's like, I like lhagsam.

Lhagsam is like Doug Veenhoff or Michael Brannan. It's like, lhagsam means, I don't care if no one's going to help me on this thing, I'll get it done, okay? Not only will they not help you, they'll criticize you, okay?

Say, I don't like the color of the wall. It's a little too like brown for me, you know? And you know, like you just spent a year or two years sweating every day, struggling, burning in the sun, getting this place up.

No one helped you. That's lhagsam. Then they complain about the color to you, you know?

And that's like a step beyond lhagsam, all right? So, kuwa means to urge someone. So how would you translate lhagsam kuwe do?

Say again? The sutra that urges us to take personal responsibility. Is that cool?

You like that? Now it's going to be, listen to it, okay? Listen to it.

When you do something which is poetry, you read it in pairs. So just listen first, okay? Okay?

That's poetry, and it's the same amount of beats. Nine beats, right? Nine beats.

So when you're translating and you come across four lines in a row that have nine beats, you cut it out like this, and then you have to try to make it into poetry. Okay? So let's, but let's translate it first, okay?

Buram means brown sugar, or it can refer to the sugar cane, okay? Shing, buram shing means sugar cane. Shing means tree, okay?

You want to do shas? Let's do shas. Say shing.

Shing. Shing. Shing means tree or wood, okay?

Shing. Say shing. Shing.

Shing. That's low tone. That shing means field, like a Buddha field.

Buddha paradise is called a shing. Okay? So listen.

Shing. Shing. Shing.

Shing. Now, in transcription, okay, when we're trying to show the letters in English letters, we need to use sh for one, and because there's no other English way, we use zh for the other one, okay? But it doesn't mean what?

That you say shing. Okay? Shing.

Shing. Unless you're from Kham. If you go to Garcin Rinpoche's place in Prescott, you'll hear him, I talk about the shing, the shing.

They say I talk Tibet like that. Because they come from East Tibet. Okay?

Yeah, so they always like to be shing. You know, shing. You know?

Geshe Zopa. Okay? Like that.

Okay? So, it just depends on what part of Tibet you're from. They would say that Central Tibetans talk like this, and they're always talking like that.

You don't understand. You know? Okay?

Okay? Like that. Alright.

So, buram shing means a sugar cane. Shun. Shun means the sheath, or what do you call it?

Like the... the husk. Husk is good.

Okay? Buram shing shun means the husk of a sugar cane, piece of sugar cane. Ningbo jiyan me.

Ningbo means what? Essence or heart. What's shirab ningbo?

Heart Sutra. It's the real name of the Heart Sutra. Essence of Wisdom.

The Heart of Wisdom. Okay? Shirab ningbo.

Shijin. Did I get it right? Shijin.

No. When you say Chinese, there's somebody in there going like that. Shijin.

Shijin. Shijin. Okay.

Shijin. Sorry. Okay, anyway.

We studied it this summer and I forgot the name. Okay. Ningbo jiyan me.

Jiyan means nothing at all. Me means doesn't have any essence at all. So what's that translated?

That first line. Yeah, a piece of sugar cane, especially the outer husk of a piece of sugar cane, it has no core. Here it means like core.

It's hollow on the inside. Right? Nothing in the core.

Gawa gyopay ro ni nang na du. Gawa means what? Gawa.

Gawa means happiness. Okay. What's ganden?

It's the place which has happiness. Tushita. Okay.

Tushita. In Sanskrit, gawa is tush, to be pleased or to be happy. Okay.

Tushita. Ganden. And the monastery is called Ganden for that reason.

Okay. Gawa gyopay ro. What's ro?

Rasa in Sanskrit. Rasa. Taste.

The taste, the ro. Ro has another meaning. What is it?

Rolang. What's a rolang? Rolang means a risen corpse, a zombie.

Okay. Ro can also mean corpse. So, you got to be careful with your dictionaries.

Okay. Here it means taste. Nang...

Nang... What's a nangpa? What's a nangpa?

A Buddhist. Nang means inside. Nang means inside.

Chi nang tabla dzorpe. Chi nang tabla dzorpe. Chi nang.

You had it this yesterday, day before. Chi, outside and inside. We're supposed to work from the inside and the outside.

So, nang means inside. Nang na du. Du.

You know, du. Du is the old word for it is. It's there.

Okay. So, nang na du means what? Nang na du.

The ro, nang na du. The nice taste is on the inside. Okay.

Like, if you eat that, that kind of sheath that comes with a piece of sugar cane, you don't really get the taste. It's on the inside.

[Speaker 2]
Okay.

[Speaker 1]
It's that, you know, if you've ever been to India and they crushed up sugar cane for you and you've got the 40,000 bugs, what do you call it? Microbes in there. They leave it out all day and then they crush it for you and they give you it in a drink and like two hours you have diarrhea.

Okay. So, gar gyur pey ro ni nang na du. The good taste is on the inside.

The good taste which makes you happy is on the inside. Shin pa su pe mi ni puram ro. Shin pa su.

Say shin pa. Su. Su means se.

Se means sa. Sawa. What's that mean?

To eat. Okay. Sawa means to eat.

So, shin pa se. Shin pa sa means what? He's eating the shin pa.

He's eating the husk. That guy, mi. Mi means guy.

Okay. Mi means guy. Here it's instrumental.

By that guy. The guy who eats the husk. Puram ro.

Shin pa. Say shin pa du. Shin pa du.

How do you like the dinner? Shin pa du. They don't say ya pa du, okay?

That's like lame. That's like eh, it's good. Shin pa du means tastes great.

Okay. Shin pa means tastes great. Okay.

Shin pa means tasty. Shin pa du eh. Shin pa du eh.

Do you like the food? Shin pa du. Yeah, it's great.

Okay. Shin pa du. All right.

Say du. In modern colloquial Tibetan, du means I experienced it. There's three words for is, four words for is.

This is means I've experienced it directly. Du means it is. Say shin pa du.

It is good. You know, like I know, I tasted it. Okay.

So, shin pa. Nye pa. Khenchen Rinpoche taught this last Friday.

Nye ka. Dun chay nye ka. Deong jor dun chay nye ka.

Deong jor means leisures and fortunes. Nye ka. Dun chay.

Hard to find. Hard to find. So, here.

Nye pa gyur. To get to the taste. To find the taste.

Mayun. Mayun. He won't.

He won't get the taste. Who? The guy who eats the shinpa.

The guy who eats the... The guy who eats the husk. He's not going to get the taste because the taste is inside.

Okay. Shin pa nye pa gyur mayun no. Ji tar shinpa de shin ma wa de.

This is hard to translate, but ji tar, just like the shinpa, just like the husk, de shin, in the same way, is ma wa. Ma wa means to talk about something. Like vaibhashika means cheda ma wa.

Bhashika means to talk about something. Okay. Talking about it is like the husk.

Okay. Rotabuni, but if you want something like the taste, it's the dun sem. It's the mind which really understands the meaning.

It's the idea that really understands the meaning. So, what he's saying is that talking about love is like the husk, and you can chew on that all day, and you won't get any sugar taste out of it, right? Like a gummy bear.

Where's my backpack? Can you open it? It should be in there.

These are presents from Gerald and his crew from Germany. Great people we met in Berlin. Ian and Beatrice translated in the same day.

We picked up Michael and Gerald. I got both of them. She didn't know that.

So, start them in different directions. Give me some too. Okay.

It's time. It's like you're already sleepy. Okay.

So, yeah. What did we decide? Let's have a vote.

I'm not trying to influence or anything, but to me, skin is sort of neutral. And to me, husk is, it sort of implies dried up and old. Okay.

Who likes husk? All right.

[Speaker 2]
All right. Okay.

[Speaker 1]
What's that? Okay. Okay.

It might fit here. Never finds the true taste, the true sweetness. Oh, by the way, part of this class is, even if you don't know Tibetan, I really like to have you here, because what's happened in the past classes for the last year is that we would discuss the translation as we go, and then people will yell, just yell out, okay?

If you have a great idea to translate this, just yell out. And then oftentimes it's the best idea in the class, and sometimes I even take it. So, okay, here we go.

Oh, their time, right? The real thought is like the, what do you want to call it? Sweetness is too long now.

It says taste in the Tibetan, so. It's like the taste? It's like the, who said flavor?

I like, is flavor okay? I always have to prove it with my boss, you know. Taste.

Taste is up or flavor is up? Okay. Okay, she wins.

Sorry? Essence? No, I can't do that.

I'll tell you why. He's also making a statement on emptiness. You see?

So, you know, there's also this undercurrent of emptiness, because it's hollow. I mean, so it's kind of like, never finds the essence or sweetness? Never gets the sweetness?

I like sweetness. Okay. Anyway, I've voted everybody.

Okay, that happens sometimes. Okay. Let's hear your gummy bear accent.

We gave Chukyla a big bag of those and she left it in the car and we went to hear His Holiness and we came back, it was like, all liquid. Okay. Say, chu, sumpo, de, jangsem, le, dangpo-e, gyu, tso, yinpa, gongpo, ludrup gi, gongpa, yinte, rinchen, tenwa, le.

What's chö min? Dharma. Okay, Dharma.

Sum? Three. Jangju, sempa, short, jangsem.

Jangju, sempa? Jangju, sempa, bodhisattva. Okay?

Bodhisattva. Okay? Le, dangpo-e means that beginner.

How do we translate it just now? Fledgling? Yeah, okay.

What's a gyu as opposed to a drebu? Cause. Good.

What's the tso in lam kyi nam tsum? Lam tso nam sum. Principle, main, three principle paths, right?

You know all these words, you just don't know them. Gongpo means natha in Sanskrit, natha. Protector, like a protector, like a savior, like a savior.

Ludrup, naga arjuna. Naga arjuna. Lud means naga, the snake, right?

Arjuna means like, has gained control over the snakes, cause Master Nagarjuna could make nagas do what he wanted, and he went to the naga land and got all these books for us, but that's another story. Gongpa, true thought, like in Gongpa Ramsang, which is the book you're studying. Okay.

Gongpa Yantre, that's a true thought, because Rinchen Tewa says, did you ever hear of Rinchen Tewa? His Holiness quoted it 438 times this weekend. Ratnamala, right?

Ratnamala, okay? It's like his favorite book of Arya Nagarjuna, and he quotes it all the time. I'm thinking we should study it someday, cause he keeps quoting it.

Okay. What are the three qualities that make a baby bodhisattva grow? We had it, we debated it last semester.

I forgot, I don't know. Say again? Yeah, great compassion, the state of mind that transcends duality, and bodhichitta.

Okay, these are the three principal causes of a baby bodhisattva. Okay? So, he's just kind of wrapping up, I think, and he says, these are the main three causes of a bodhisattva, because that's also what Arya Nagarjuna thought.

So, he's going to quote Arya Nagarjuna. We'll do this quote and then we'll stop, cause we're, right? We're out of time, right?

I think, no? Do I stop at 7.30? Oh, I can keep blabbing.

Okay, you won't fall asleep cause you had the gummy bears. Let's read it together, okay? This is a poetry.

Say, Say, Hear the pronunciation? Cheers! Okay, don't be lazy.

DAG means what? Me. DAG NI means yourself.

JIG RTEN LOKA in Sanskrit, the world. I am the world. LA NA MED PA LA MED ANUTTARA Nothing higher.

For example, highest yoga tantra, Anuttara Yoga Tantra, which you will step into tomorrow. Okay, that's LA MED. LA NA MED PA means that.

There's a good use of the word LAMA in its original meaning. So, LAMA means what? Higher one.

GURU means heavy, okay? GURU came into English as gravity or grave, okay? But LA, LA means higher.

LAMA means higher one. LA MED means nothing higher. LA MED, what's...

what's the highest thing of all if nothing is higher than it? CANG CHU. What's CANG CHU?

Enlightenment. THOB. THOB means to attain.

DUR. DUR. DUR means I agree.

Or it can mean if you want. DUR NA means if you want. So, translate these two lines.

It's actually the... if you want you and everyone else in the world to attain highest enlightenment, okay? That's very beautiful already.

You know, he didn't say if you want to get to Buddhahood. He said, if you want to get to Buddhahood and see everybody else get to Buddhahood too, okay? If you yourself want to go there and you want to see the whole world go there, well then, you better have DE'I TSAWA.

What's TSAWA? TSAWA. TSAWA SHIRA means what?

Root. Mula. Root, okay?

That's the root. So, DE'I TSAWA. The root of that is CANG CHUB SEM.

CANG CHUB GYIS SEM. BODHICHITTA. The wish for enlightenment, okay?

And the CANG CHUB SEM that you have better be TENPA. TENPA in this spelling means firm, unshakable. Like RI WANG GAL PO.

RI WANG PO. What's RI? Mountain.

Galpo? King. And WANG PO means Ishvara, like king.

So, RI WANG GAL PO means the king of all mountains. What's that? Mount Meru.

Now, you got to understand Buddhist geography. His Holiness was picking on it this weekend. The third chapter of Master Vasubandhu's work that he kept picking on and he said he would rewrite is the one that says RI WANG GAL PO is in the middle of the world.

The world looks like a big dinner plate. We're in a continent off to the side. If you go too far, you're going to fall.

You know like that, okay? So, but in the middle of the whole universe is this huge mountain, Mount Everest, okay? The universal mountain.

40,000 miles high or something like that, okay? It's a huge mountain. The main thing about that mountain is that it's unshakable.

It's totally unshakable. Nothing can move that mountain, okay? That mountain is...

It is the steadiest and most immobile thing on this planet. So, he says, your CHANG CHUB SEM has to be like that. Meaning what?

Your bodhichitta, your wish to help other people, has to be that firm, that unshakable, you know? You decide you're going to help all people. Then you go to the gas station and some weird guy is yelling at you, you know?

How strong is your bodhichitta? How unshakable is your bodhichitta, you know? You build a temple for all those students.

You sweat over it for two years, you know? Or you stand out here in the sun and help for no money, just working, you know? And then, you know, they all come in and the first thing they say is, I don't like the bra, you know?

Like, how strong is your SEM khe? How strong is your bodhichitta? Is it going to waver or are you going to be firm?

You see, that's tembo. I think this quotation is kind of cool. Why?

I'll say the whole quotation again, okay? If you want to help yourself and others get to enlightenment, highest enlightenment, then your wish for enlightenment must be as firm as the universal mountain. What's interesting about this quotation?

Huh? Well, he said echo effect. If you want to see something in others, try to develop it yourself.

Get this, he's already talking about something with bodhichitta. It's weird, it's really weird. If you want to help yourself and everyone else, then you should have bodhichitta.

What is bodhichitta? Wanting to help everybody. It's cool.

It's a very weird quotation, you see? To me it's a little weird. If you want to see yourself get enlightened and everybody else, then you should develop bodhichitta.

But you already got it if you want that. You see what I mean? It's a very weird quotation to me.

I don't know. It strikes me as weird, but I don't know. Get it?

If you want to really wish that everyone could be enlightened, if you wish that everyone could get enlightened, then you should wish that everyone could get enlightened. That's what he's saying, okay? I think so.

Yeah. Yeah. Yeah.

But what they're saying is maybe... I think that's very beautiful. Alexander said, he's already talking about the preliminary bodhichitta and the real bodhichitta.

See, the real one is the one you got through last line there. Where was that? The one that you develop through much practice is the one that's like Mount Meru.

And then the one that, if you want to help yourself and others, is like the sugarcane one. So, I think Alexander's got the point very beautifully. It's like, he's already talking about two levels of bodhichitta.

If you have this vague wish that you could help everybody, then you should go and get a really firm bodhichitta after much practice, right? Like that. I think it's very beautiful.

I think he's already talking about two levels of bodhichitta here. How do you want to translate tempa? I want something sexier.

Is that okay?

[Speaker 2]
Yeah.

[Speaker 1]
Just for those of you who are pretty good at Tibetan, there's a sok here, which means what? Etc. So, I have to go back up here and say, and this is true because he makes statements like the following.

So, consciousness is still there, yeah? And then they'll hear. He'll hear what we say, okay?

Just passed. Just passed away. Okay?

Consciousness is still there. So, make your pronunciation just right. Did I miss a line in the previous quotation?

I just made it shorter, but I didn't miss a line. Yeah. Still one.

Okay, here we go. Say, nying je, chen po, dzog pe, chang chup gyi, gyur, sung pa, dang, chang sem, le, dang po we, gyu, dzog, yin pa, min gyal, te. Okay, there's an argument coming, right?

He's making an argument, okay? What's it mean? Hmm.

Is there a cause in this quotation, in the English? Is there a cause and a result? What's the cause?

The wish for enlightenment, right? Bodhichitta. What's the result?

Wish... Sorry, no. Everybody, you and everybody else reaches enlightenment, okay?

What's the cause? A very firm wish. What's the result?

You and everybody else gets enlightened. What's the cause and effect we've been talking about all night? The cause was what?

Like a preliminary type of bodhichitta, and what did that produce? A baby bodhisattva. Okay?

We've been talking about bodhichitta as one of the three principal causes for a baby bodhisattva. This quotation by Arya Nagarjuna is saying, bodhichitta is a cause for what? Matchless enlightenment, highest enlightenment, right?

Did I put match? Yeah. Okay.

Whoa. So the... So the other guy is a new-nig, right?

He's always whining, he's always complaining. Kacik is always coming, saying, I don't like that. What did he come and say?

What's he going to say, object to? We're just quoting Arya Nagarjuna because we want to prove that bodhichitta is necessary for baby bodhisattvas. But what did Arya Nagarjuna really say?

You need bodhichitta to become a Buddha. Okay? Got it?

All he said, all Arya Nagarjuna said in Rinchen Tengwa was, you need bodhichitta to become a fully enlightened Buddha. Kirtibhadra is using it to prove that you need it to become a baby bodhisattva. So the new-nig guy is like, yeah, but he's not proving the same thing that you're trying to prove.

Okay, all right, got it? Nagarjuna said what? You need bodhichitta to get highest enlightenment.

He used the quotation to prove what? Baby bodhisattvas need bodhichitta to become baby bodhisattvas. So the guy is coming and say, I don't get it why you use that quotation.

That's contradictory. They're completely different things. Arya Nagarjuna is talking about how you get to highest enlightenment.

You're talking about how you become a baby bodhisattva. It's completely different things. Okay, ready?

Got it? Here we go. Say, Okay, Okay, what's nying je?

Yeah, compassion. In Sanskrit? Okay.

Yeah, it was in the last yoga series we did. What? Maitri?

Maitri Karuna. Okay. So, karuna comes from a root kar.

Anybody speak Russian? What's the Russian word for roof or cover of a car, hood of a car? Krish?

Krish? It comes from kar, meaning to cover or protect, you see? Okay, so, karuna comes from a root which means to cover or protect somebody, kar, okay?

Karuna. Nying je chenpo is maha karuna, great compassion. All those ACI people know the difference between great compassion and normal compassion.

What? Huh? Yeah?

I guess, I don't remember. He said maha karuna is directed towards all living beings. And it's also a lot more like determined.

Okay, all right. Is the gyu of dzogpe chung chu is the cause of total enlightenment? Okay.

Is there an untotal enlightenment? Why do they say samyak sambuddhaya? Why do they say total enlightenment?

It seems dumb to me. I mean, either you're enlightened or you're not enlightened. I mean, what's total?

Is there like a halfway enlightenment? Yeah, then, the nirvana of the two lower tracts is sometimes called enlightenment and it's not total, okay? So, it does have...

I struggled over that for years. I was like, it seems dumb to call it total enlightenment. I mean, do you get like halfway enlightened?

Like, I don't know. Okay. Sumpadang.

Cang san len do bong gi gyur tso. I'm just going to translate it because it's a little late. I only got ten minutes.

Now he kicks me out. Got it? Okay.

Right? He says, but that's not the same thing. And we said, but there's no problem there.

I mean, if something causes enlightenment, it's no problem to say it causes a baby bodhisattva. All right? What's understood and what you have to understand as a translator is that in between that line and the last line, the guy came up and said that thing.

Okay? I mean, as a great, really good translator, you have to understand. The guy came and made an objection and we're responding to his objection.

He said, Rigpa goma sun. It's not parallel logic. You're trying to prove that it's a cause of a baby bodhisattva.

Arya Nagarjuna's quotation proves that it's a cause for total enlightenment. Hey, but, anything that's a cause for total enlightenment is probably a cause for a baby bodhisattva, wouldn't you say? You see, you're just coming back with that.

Got it? Nod. Nod.

Okay. Rinpoche used to say, nod. You know, we were like half asleep but we didn't hear what he said for the last 20 minutes.

Okay.

[Speaker 2]
Alright.

[Speaker 1]
Say, tsawa gyu shepa de dang dangpo gyu dun yin shing kap dir jang sem le dang po gyu tso sum dun pe kap yin pe che Okay. I got to digest this one. Okay, so he covers himself in two ways.

Arya Nagarjuna said, the root, right? Here. Where is that?

Oh, I left that out. So, he calls bodhicitta the root. Okay.

And down here, Kedrutha Madhagaya says, he is too talking about the cause for a baby bodhisattva because he uses that word root. And root means first. Okay.

Initial cause. Maybe we should say initial, yeah? And moreover, this whole quotation comes in a place where Arya Nagarjuna is talking about the causes for a baby bodhisattva.

He's trying to describe three causes for a baby bodhisattva. So you can't say, my quotation from Arya Nagarjuna is dumb. It fits.

It totally fits. Okay. Got it?

For two reasons. What's the first reason? He said root, which means baby cause, first cause, initial cause.

And secondly, this whole quotation comes in a place where Arya Nagarjuna is talking about the causes for a baby bodhisattva. Got it? Nod.

Okay. Here we go. So, let's go through those three causes again for a bodhisattva.

You want to be a bodhisattva? You're going to have these three things. What are they?

Great compassion, the state of mind that transcends duality or is getting some kind of understanding about emptiness, and then bodhichitta. Now, we move on to a new subject. Is there any interaction between those three?

Does any of those three maybe come before the other two? Which one? Let's read it together.

Say gyu, sumbo, re, jangsen, re, damboe, gyu, yinbar, mase. You hear the low tone? Se.

Se means not only that, se means to kill. You don't want to say se when you want to say se. Say se.

Se. Semchen, dungyel, re, gyomdu. Very heavy prenasal.

If you say gyobdu in the monastery, they don't know what you're talking about. Say gyomdu. Gyomdu.

Gyomdu. Kyi, nyingje, chenpo, de, gyushen, nyikyi, tsawa, yinte. Okay.

Got it? By the way, it's not only that the case that these three causes are what causes a fledgling bodhisattva. That's true because great compassion wherein you seek to protect all living beings from pain is the very root of the other two causes.

He's implying that if you cared a lot about other people, you could get what two other qualities? Understanding of emptiness and bodhicitta. Okay?

And if you had all three, then you'd be a baby bodhisattva. Got it? Okay?

So, where would you start? Yeah, trying to be concerned about other people's pain, other beings' pain. Okay?

Because that would trigger bodhicitta and an understanding of emptiness. And those three together would make you a bodhisattva. And then you'd be on the path.

Okay? Got it? I guess so.

Because he says initial causes, right? I'm just talking... He says fledgling bodhisattva.

But I don't think it's... He'd say mingyalte. It's not contradictory.

You know, if something is a cause for the first moment of an apple tree, it's a cause for the apple tree at its peak. I don't think it's contradictory. You know what I mean?

Yeah? Say again? Oh.

Oh, you're right. Okay. Even Bill Gates got that.

He's got that thing on him. Yeah, okay.

[Speaker 2]
Sorry?

[Speaker 1]
Would it also apply to a person... Yeah, that's a good question. Let me think about it.

I guess not, maybe. Maybe. I think it would be.

I think it would be. Oh, no, you're right. Yeah, the actual experience of Bodhichitta would come later.

So she asked if the order of the three causes would be the same for a person of higher faculties. I think on one level yes, one level no. On the actual direct experience, maybe not.

In the level of developing, I think they'd obviously have to have a concern for others first, way back earlier, like that. Okay, how's that? Now he's going to go on to a line, and we'll stop here, where it compares enlightenment to crops, corn crops, and then it explains that other emotions, other spiritual levels like Bodhichitta and understanding emptiness are like the fertilizer or the water, and he's going to explain the idea of causation of a bodhisattva in terms of crops, okay?

There's going to be a metaphor of some crops, okay? All right, we'll stop there. It's hard for you.

It's in a foreign language. I actually had a very fine student at this point. She jumped up.

She ran into the bathroom bawling, you know, and I was like, what's going on, you know? And I sent someone to ask her, and she came back and she said, she wants to know if you really got to know all this to get enlightened, you know? Like, do you have to know the right pronunciation of four different palatals?

I mean, is this really necessary, all this stuff, you know? And she got so frustrated, because she felt like it was important, but she just didn't have an aptitude for it, you know? And again, even if you have no interest in learning Tibetan, you don't feel like you want to be a linguist, you think this is nitpicking, like, the whole purpose of this is overkill.

Okay? The whole purpose of this is overkill. Okay?

You talk about 29 variations of bodhicitta, you talk about 14 ways in which it could be caused, and the whole point is that when you go to a stop and shop tomorrow and you see someone, you know, overeating 31 flavors of ice cream, that you feel compassion for them. You know, the whole point is to take it out into your real life. And overkilling it, overloading it.

I mean, I've seen Geshe's go crazy. People just before their Geshe exam, like, they go nuts, they go bonkers, they start screaming, running around the monastery. So, what's happened to you?

He says, you know, I'm waiting for my Geshe exam. Yeah, when is it? It's like in a month, you know?

And he says, I'm trying to review 1400 texts, I'm trying to remember, you know, eight major texts in my mind, and I feel like my head's going to explode, you know? And they actually go bonkers. I've seen people running around the monastery like crazy, you know?

And then somebody would say, well, is that really necessary, you know, to know all that stuff? And I think His Holiness is a wonderful example of someone, he knows all that stuff, but it hasn't gotten in his way. You see?

Like, he's digested it, he's internalized it. He can tell you 48 ways to prove emptiness off the top of his head. He quotes the books directly.

It drives the translator crazy, right? And, but then he turns around and, and just people, he just loves people, you know? Like, in the public talk, he doesn't talk about proofs, he doesn't talk about different school systems, he just talks about being a good person.

He called having a warm heart, right? So, all this Geshe study, His Holiness stood for his Geshe in 1958. He was 19, you know?

There's a film of it. And, you know, he's been cramming his head ever since. And in all that digestion, in all that regurgitation, it should come out in the form of, you know, Mercedes and Will giving a talk at the Christian church to 5 people, 10, 20 people there, you know?

And just inspiring them and trying to get them to be good people. But deep down inside they have all this information for someone who needs it, right? Everybody's different.

Everybody will need something different. You will run into hundreds of kinds of different people. They will need different explanations.

You see His Holiness talk in four cities. He's talking four different shticks completely, you know? He's like a chameleon, because he has all this information.

He can give 14 different presentations. He goes to the monastery, he screams at everybody, you know? Forget this Mr. Nice Guy stuff. Forget this old compassion stuff. He's like screaming at, you know, like, I don't think this monastery is running. Everyone's an idiot in this monastery.

You guys don't do anything right. And then the next day he's in Mysore talking to 5,000 Indian people. He's like, warm heart.

You know? And you have to have all that inside of you. You are not helping other people if you don't charge yourself with all this knowledge.

And then the point is to self-control. When you go give a talk in St. Grace, was it Grace St. Paul Church, that you just speak in very general kind terms. But when someone asks you a question, you're ready.

Because you had 24 kachiks about it in your mind already, you see? Then you're a real service to other people. Then you can really help other people.

We go to Doubleday. We present books to them. Last time we went there, I said, Trace, Trace is the guy's name.

I said, how many manuscripts you get every week? He says, a thousand. A thousand people send me their crummy books every week.

I have a thousand envelopes that come every week in the mail, you know? And I said, well, how come you want to do our, how many books you want to do with us? 22.

I have 22 books with you guys. I'm planning to do 22 books. Why?

He says, because you have content, you know? Everybody else is just refrying the same old nice guy stuff, you know? And you guys have content, you know?

You guys have information. You guys have the real authentic information from ancient times is in your books, you know? And I'll take any book you or your students can come up with.

And he is, he's taking them. You know, he's taken another book last week from one of our students. So, that's why you have to be here, and that's why you have to learn all that stuff.

Inside, you got a hundred thousand arguments, Fanny. Outside, have a warm heart, okay? But then when somebody needs you, you have it ready.

So, keep coming. You don't have to learn Tibetan. We'll, you'll get there by accident.

One day you'll wake up speaking Tibetan. She can tell you the weirdest times that Sanskrit comes out sometimes, like just when you wouldn't expect it, Sanskrit starts spouting out, you know? So, keep coming and learn it, and it will help you see emptiness, okay?

Alright? Okay, we'll do a prayer. Do a prayer for the bunny passed away during this class, yeah?

And I think it's auspicious for the bunny, okay? For all of us, that we're helping everybody, okay? Here we go.

Okay.

[Speaker 2]
Okay.

[Speaker 1]
Good night.