Вступление на срединный путь (текущий курс, Аризона), занятие 30

[Speaker 1]
I have a tremendous cold, so please excuse all the slurps. So he says, it's not only the case that these three causes, which are what? For bodhisattva?

Great compassion, wisdom which transcends duality, and bodhicitta, are what cause a fledgling bodhisattva. And 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. So one of the three causes causes the other two causes, and all three of them cause a bodhisattva.

Got it? But he ended it with te, yin te, which means what? There's a reason to come, you know, yin te, and it's like a colon, and then you're expecting him to give another reason.

So we have to, well let's read it together first, let me get it up here. On the count of three. One, two, three.

What's Nyingjechenpo? Yeah, and you know if you want to learn colloquial Tibetan, in the monastery, if you see something like, I don't know, if you see somebody slip and crack their skull or something, you go, Nyingje, and like, or if you see an old major dog, you know, they go, Nyingje, means like, oh how sad. So Nyingje can also mean that in colloquial, Nyingjechenpo, Mahakaruna.

What's a gyalwa? Not the same as a gyalpo. Gyalpo.

Gyalpo is a king, gyalwa is a victor, a jitta. Hunzo? Yeah, like, perfect.

Saban? Yeah, same as, mentally it's the same as bakchak. So here we go.

I want to say it's very important, but can you come up with a better word? I like you, sensho. I think I like you, sensho.

[Speaker 2]
Yeah.

[Speaker 1]
Here we're starting, I don't know, but after a year we're on to the second verse of the book. Okay? So I just want to remind you which book.

You could say, what book are we, what's the commentary upon mainly? Master Chandrakirti. So if I wanted to, if I thought this was a quotation from Master Chandrakirti, I would look in Kangyur, Tengyur, or Sumbhum.

Tengyur. Although you can also find it in the Sumbhum, because he'll be quoted there. But you find a more proper source in the Tengyur.

And then you look for a weird word in the quotation. Now this happens to be the word for fertilizer. So, I think we're safe.

Let's see. Any particular section of the Tengyur? Uma?

Oh, lots of them, let's see. Oops, not there. Let's try something else.

Lotong. Oh, I never knew. Sorry, one more time.

Here we go. Let's see. What you can see on the top of the black screen, it says tu bon kye, right?

See that? And then it says, sang gye chang chu sem pa le chung shing. Buddhas come from Bodhisattvas and, nying je sem dang, nyi sum me lo dang, chang chu sem ni gyal se nang gi gyu.

The cause of Bodhisattvas is compassion, the mind that doesn't have duality, and bodhichitta. We finished that line, that verse. Now we're on to this line.

Kang gyur. And that's true because, tse nyi, love and only love. Okay, nyi, love and only love.

Tse nyi. Gyal we lo to pun sok di, is like the sabun of the excellent crops of the victors. Okay?

And see where it comes here, how he wrapped it into this line? This is his commentary. So the question now would be, do you point that out to your readers?

Or do you just keep going, you see? He's woven the verse into his words. So I don't...

He's not really doing a word commentary. If it were, I think I would... Yeltsin's commentary to Bodhicharyavatara that we studied in courses 10, 11, 12.

There I wrapped it in and I bolded it so people would know it was in there. But it's not going to be this way through the whole text. So I don't...

I think we'll not do it, okay? You'll tell your students that it comes from... Yeah, hopefully.

Are we doing it in text too? That's a 15-year problem. Okay.

Okay, so, it's like the seed, saban, and... Now let's go to the next. So I just want to let you know that we're working with a...

He's quoting Master Chandrakirti, although it's not obvious, okay? Let's read this one together. One, two, three.

RGYAL BA'I NYUD KUR GONG NAS GONG PHAL DU PHRAD PA LA PHAR DU GAL PHRAD BA LUS CHUD LUD DANG Okay. I made that singular. Why?

Because we're growing a Buddha. We're growing a Buddha. You see, I mean, that's the idea.

The Buddha is the final crop. A Buddha is the final crop. So, great compassion is necessary in the beginning, because it's like a seed, okay?

It's also something which is essential in the interim, while the sprout of a victor is something which will act to help... higher and higher. Okay?

So, great compassion is necessary to start growing a Buddha. If you want to grow a Buddha, you need a Buddha seed. Great compassion.

If the seed sprouts and you have a little baby potential Buddha, it also needs great compassion. So, it's essential at the beginning, and it's essential in the interim. Guess what it says next?

What? What's Khen Rinpoche's monk's name? Lobsang Tharchin.

Tharchin. The one who went to the end. The one who reached the final limit.

You see? So, here's Tharch. Let's read it together.

One, two, three. Tharch, du, tre, long, tre, ba, la, kel, tre, wa, dre, bu, mim, ba, tab, bu, yin, den, de, la, yu, re, che. Okay?

Alright. I have to add something here. That comes at the end down here, drives the hypertexture, it's crazy.

Okay, so in Tibetan you say at the end it has the following great qualities. In English you have to move it up to the front. Okay, so compassion is necessary at the beginning to cause a baby Buddha.

Necessary in the interim to develop the baby Buddha. Necessary at the end because it ripens the baby Buddha into fully enlightened Buddha. But we'll see.

So here we go. Let's read this together, ready? One, two, three.

Tokta Par is very important. If you're going to learn Tibetan you should learn this, Tokta Par. Jeta Kapa wrote a famous prayer called Tok Dhamma, which means the virtuous beginning, middle, and end.

Maybe you've heard of it in English. When you start something you should do it well. As you're doing it you should do it well.

At the end you should dedicate it well. So Tokta Par means in the beginning, at the end, and in the middle. Tokta Par.

What famous word do you know that has Par in it meaning middle? Pardo. Pardo.

Meaning the intermediate state between death and rebirth. So Par means in between. Su means those three.

Kelchewa means important or essential. Nyingje is what? Compassion meaning lord of hearts.

Nyingje. Nying means heart. Je means like Je Tsongkapa, the lord of hearts.

Or Dorje, diamond, king of stones, lord of stones. Sumbo de Ngyelwa. Ngyelwa.

Ngyelwa in Venetian. What's Ngyelwa? Yeah.

Ngyelwa means contradictory. So he says, these three kinds of compassion are contradictory. Meaning in Tibetan that means no one thing could be all three.

Like if you're compassionate at one o'clock, can you be compassionate at two o'clock? No. I mean from the point of view of clocks.

He says Tokta Par Sumdo. Insofar as that when they occur, these three are mutually exclusive. You can't be the compassionate at one o'clock and also be the compassionate at two o'clock at the same time.

That's what he means. So how are we going to say this? Okay, mutually exclusive.

Yeah, thanks. Okay. But, however, there's a but here.

Yeah. He was weaving it. Yeah, the root text says love.

And the Tibetans keep saying compassion. So you can debate that in the debate ground. It's a good point.

Tsewa as opposed to Nyingje. So they seem to think it's the same thing. But you could debate it.

Okay, let's read this together. But let me put the but here, so I remember. Okay, one.

This is a little long. One, two, three. Tsewa as opposed to Nyingje.

Okay, that comes next, right? Let me write. I'm thinking about that.

Let me see. By the way, those of you who care, this combination, kyeop, and then duh comes after it. It's pronounced kyeom-dut.

Say kyeom-dut. If you say kyeop-dut in the monastery, they'll look at you like, what are you saying? Like when we practice our Chinese in Vancouver on people, they're like...

You know, and... So it's kyeom-dut. Say kyeom-dut.

It almost sounds like an M. Okay, kyeom-dut. Nyingje.

This is a special kind of Nyingje. Okay, compassion which wishes to... There's a compassion which wishes to remove people from pain, right?

This is compassion which wishes to kyeop people. Kyeop. Kyeop is totally related to kyepa-machung.

Kyep. What's kyep mean? Kyep.

Kyep means necessarily so, meaning logically covers. Set over subset, right? Kyep and kyeop are the same root.

And kyep-sug-gyo, same root, all the same root. Kyep means to cover, all these meanings of cover. So kyeom-dut means you want to help them, you want to cover them.

And it's interesting that that's the ancient root of koruna, right? Kor. So it's really cool.

It's the compassion which wants to take, wants to cover people, help them, protect them. Okay? Dungyeo-lae-kyeop, wants to save, protect them from pain.

Okay? But... Is it wrong to say people here?

Yeah, because the English connotation of people is humans. Okay? And it says sem-chen.

Yeah, living beings. People with minds. And then he's only just got this debate with his translator which wasn't fair.

A lot of times he's just picking on his translator. Because they said living beings for sem-chen. And his owner said, well, isn't a Buddha a living being, you know?

That's an old joke in the monastery. It's like third grade joke. But anyway.

It's like dungyeo-chen-gi sem-chen. Dungyeo-chen-gi sem-chen is the definition of a living being. A being who has suffering life, you see.

So the word in Tibetan excludes enlightened beings already. So he was just picking on his translator. So anyway, when we hope to protect all living...

So we say living creatures, but then you can have a debate in the debate ground tomorrow. Well, is the Buddha sem-dang-ten-pa? Does the Buddha have a mind?

Yes. So Buddha is sem-chen, right? No.

Okay? Alright. It's not so cute, I guess.

When we hope to protect... Yeah? Yeah?

Yeah. Sem-chen. Instead of living creatures?

Oh, they're alive. They have life. But that's okay.

Okay. Protect all living beings from suffering. But it is the case that...

You want to say nutrients or fertilizer? Nutrients are a little more pleasant, right? Okay.

But it means Kaopu fertilizer, but it's okay. That's why it's important to know a DA suffix letter from a SA suffix letter, right? So, if it were L-U-S, it'd be pronounced as what?

Lü. A little bit lengthened. Lü.

Say Lü. If it had a DA suffix letter, which it has here, it would be Lü. Lü.

Lü means my body. Lü means my fertilizer. No, so, you want to...

Really, and most foreigners, they just show up in the monastery and they start, oh my Lü, and everyone's going, which one's he talking about? Okay. Okay?

One long sentence. Sorry, he did it that way. He's saying, is the compassion at one o'clock mutually exclusive with the compassion at two o'clock?

Yes or no? Yeah, he said so. But can we say that there's a compassion which has all the qualities of the compassion at one o'clock, the compassion at two o'clock, and the compassion at three o'clock?

We can say that. Okay? That's all he's saying.

Okay? Got it? Not.

Okay. Yeah? Yeah?

Let's go back to this one here. Right. Oh, he changed it.

Yeah, he did. Yeah, he did. That means he's making, he believes that Arya Nagarjuna's wish for enlightenment is the same as his great compassion, and they're not the same.

But perhaps they function as the same. Perhaps Arya Nagarjuna was referring to the same thing. But you could debate it on the debate ground.

You could take him to task.

[Speaker 2]
Yeah.

[Speaker 1]
No problem. Yeah? You could say that, but that's a little tricky, because in the minds of different people they could exist simultaneously and like that.

It's a long, you'll get in trouble. In fact, there's two kinds of gāla, peṃsambhāṅgāla and bhañjanāṅgāla, in the logic terms. Peṃsambhāṅgāla means mutually exclusive.

Bhañjanāṅgāla means can't exist in the same area at the same time. And then, we're just using a general term, so you could debate that too, but we won't go there. Okay.

[Speaker 2]
Yeah?

[Speaker 1]
Yeah, it's meant to be on. It's meant to be on. It's not that he's a victor already.

He's a potential victor. Yeah, but he used the word victor. But it's a good point.

You could debate that too. No, like you could say, do the victors grow ever higher? And the person would say, no.

And then you say, well, sure they do, because he said so. And then you say, but he's not a victor yet. He's growing into a victim.

You see what I mean? And you could debate that. That's a good point.

You could debate that. Okay. Let's translate.

I mean, let's pronounce it together. Ready? One, two, three.

Pe kak su, pe sum so so wa, yin pa ta mai yin par, tok ta par sum tu, kel che we, ning je sum bon te, ning je chen pu ke par, yin be je te. Good. Okay.

So he's going to say, and that's true because, and then he's going to say, and that's true because. You should know the word pe. Pe means example.

Like, pe ma sipi ku payone. Means, he's an idiot without beyond any example. Meaning, incomparable idiot.

It's a very common expression. Pe ma sipa. Pe ma sipa means no example is possible.

Pe ma sipi ku payone. But pe also means an example in the sense of a book. So, books are called pe ca.

Books are called pe ca. So you should know that. I mean, if you're going to go to a center, you need to know this word.

Oh, where's your pe ca? We got class. Get your pe ca.

If you'll be looking around, what's a pe ca? So it sort of means an example meaning a book. You see?

There's an honorific form of that. So when you reach for your teacher's pe ca, you call it ca pay. Ca pay.

Ca means honorific for hand. It's ca pay. So you say, oh, my teacher's ca pay.

Can I touch your ca pay? Yeah, you can touch my pe ca. Because you never use the honorific for yourself.

Unless you're the Dalai Lama. And there's a whole different language for him. You don't say Dalai Lama dro.

You don't say Dalai Lama pay. You say Dalai Lama chib gyur nang chap. Meaning he turned the reins of his honorable horse to our house.

Meaning he came to my house. Sometimes he will use the high honorific for himself. You see?

Very high Lamas will do that. When he wrote his biography, My Land and My People, it was translated into Tibetan as gu dang gu gyi min, which is like the high honorific. In some cases.

So it's cool. It's kind of cool. When you hear him talking, it's kind of cool.

And there's a whole other language used for high Lamas, which is a whole pain in the neck to learn. Okay. It's hard.

The Tibetan's really hard. I think that's why nobody's ever translated this book. So when you speak about the water, is it separated from the seed?

Is it gala with the seed? Can one thing be the water and the seed and a corn seed at the same time? No.

It's gala. Can one thing be a finished ear of corn and a corn seed at the same time? The seed from which it came?

No. Based on that point of view, these three, based on the point of view of the metaphor we were using, these three types of compassion seem to be mutually exclusive. But in actuality, they're all just different forms of one big, great compassion.

Got it? That's all he's saying. He had a te at the end, right?

Which meant what? One more reason coming. One more proof coming.

So he said, they're not really as separate as they would seem to be from the example. From the metaphors. They're not really as separate as they would appear to be.

Because, and then he's going to give a new one. Say, one, two, three. Good.

Your claps are getting better. I don't know about you, Tibetan. Okay.

Ku is the honorific for lu. And I didn't say lu. Honorific for body.

So you don't call that Dalai Lama's body a lu. And you definitely don't call it a lu. You call it a ku.

Your holy body. You'll see in our translations, we try to reflect it. We say perfect body or holy body or something.

We try to reflect the honorific, but it's hard. Because Americans don't have any honorifics at all. Kusum means what?

Three bodies. What are the three bodies? Dharmakaya.

Sambhogakaya. You can count it different ways. You see, there's four, really.

There's two foreign bodies. The one they send out, Nirmadakaya. The one they have in paradise, Sambhogakaya.

Then there's their mind, Jñāna-dharmakaya. And then there's Svabhagakaya. But anyway, we don't have to say.

So, I want to point out this word here. If you just looked at it and pronounced it correctly, it would say, kun-chok. Kun-chok.

Say kun-chok. This is one case where the sound you make is not at all like the real one that they use in Tibet. So they say, kun-chok.

Say kun-chok. So if you go to the monastery and say kun-chok, everybody will look at you like, what? And you have to say kun-chok.

There's this oi. It's like Jewish oi, right? Kun-chok.

Okay? Kun-chok la. And I want to draw your attention to this word here.

Say nga-wa. Nga-wa. Nga-wa.

So if you say nga-wa, what does it mean? Mi. Ai.

Na. Low tone. Na.

This has a prefix letter ma, so you say nga-wa. Nga-wa. Nga-wa.

Okay? So if you say nga-wa, you should say nga-wa, nobody will understand you. Okay?

So nga-wa. Nga-wa. Chinese is worse, right?

We were working on it. I still don't have it straight. She has it straight.

Four tones. Four tones. Okay.

And this is true because... I'm going to say, and this in turn is true, right? This is ta.

Okay? This is ta. Dharmakaya.

Is the dharmakaya... Well, let's start with an easier one. Namanakaya.

You know, the way the Dalai Lama emanated to Tucson last week by Chenrezig, right? Is that changing or unchanging? Changing, right?

The Chenrezig Avalokiteshvara in heaven, wherever Aura said that was, I forget. Where is that one? Changing or unchanging?

Yeah, the body is changing, right? And the mind, the omniscience, the gungen, that's changing moment by moment. What about the emptiness of that person?

The svabhavakaya. Yeah, that's unchanging. That's the emptiness of that person.

Okay? So, is it contradictory to be both changing and unchanging at the same moment? Yeah.

But can we say that the Buddha jewel embodies both, all those bodies? So, it's a good example, right? It's good to show, oh look, one thing can incorporate three otherwise contradictory things.

Get it? There's no problem to say that there's this uber, this uber great compassion, which incorporates the high qualities of all those three compassions. Because it's like the Buddha jewel, the uber Buddha jewel, which incorporates all the high qualities of the three bodies, even though some of those bodies are mutually exclusive.

You can't be the dharmakaya and be the rupakaya at the same time because the dharmakaya is unchanging and negative. It's an absence of something. And the rupakaya is changing.

You see what I mean? Got it? No.

Well, it's a really good question. He didn't say Buddha, did he? He said Buddha jewel.

And you should debate that in the debate ground. Why did he say Buddha jewel? You see, why didn't he say Buddha?

Is there a reason? Is he trying to get around some potential problem? You can debate that.

Whenever I'm not sure, I just say you can debate it. That's the right of the teacher. I realized that in the monastery.

Well, a small sentence.

[Speaker 2]
Okay.

[Speaker 1]
Ready? Okay. One, two, three.

To, ta, par, sum, tu, kal, che, we, ning, je, sum, bo, de, gyal, wa, yin, de. I'm gonna have mercy on you. I'll cut it.

It's really one sentence, but... So, somebody came along and said, well, then they're not mutually explicit. He said, no, they are mutually explicit.

These three compassions are mutually explicit. In the same way that the dharmakaya and the rupakaya are exclusive of each other. Can't be one thing at the same time.

Can't be both at the same time. What's the classic example for a baby beginning logic student in a monastery for exclusivity? Kadokarma.

Kadokarma. What's that? Yeah, red and white.

One thing cannot be wholly red or white at the same time. Red and white at the same time, sorry. Got it?

Now, there's a trick. In Tibetan it's just red or white, but in English you have to say, wholly, at one moment, an object cannot be completely red and completely white at the same time. Colors are mutually exclusive in that sense.

So he says they are mutually exclusive. Why? Because...

Let's read it together. Okay. And this is true.

Did we have... I'm going to make this a list because I think it'd be easier. Okay, got a question for you.

There's a thing called dak yin. Say, dak yin. Dak yin.

This is really nasty. Dak means what? Self.

Kin means a condition or a factor as opposed to a... gyu, which is a cause, right? So, dak yin means a self cause, right?

But that's not what it is at all. I don't know how to... There's one way to explain it.

I've heard it explained this way. Maybe it's easier, okay? You know when you become a Buddha, how long does it take you to send out your emanations?

It takes a millisecond. So, in the first moment, you don't have an emanation body. In the first millisecond of your enlightenment, you don't have a millisecond.

You don't have a... What do you call it? An emanation body, yeah.

Because it has to be triggered by your mind of the first moment of enlightenment. So, the mind of the first moment of enlightenment triggers all the emanations bodies. It doesn't think anything, it just triggers them.

You can call it a trigger, okay? The mind is sort of inside that person's body. And then it triggers these outer emanations.

You see what I mean? So, in that sense, you can say dakin means a factor or a cause which is included into the being of the person which triggers something else, okay? Which triggers something else.

So, what do you want to call that? A trigger cause or something like that? It has to give the sense of that it's included in that person's being.

And then it triggers some kind of outer... Let's call it... You want to say the trigger?

Trigger? All causes are sequential. In this school.

Say again? I didn't catch it. I still didn't...

My ears are all jammed up. Nah.

[Speaker 2]
Something different than Buddha nature?

[Speaker 1]
Oh, yeah. Yeah. It's unique.

Let's say trigger and see what happens, okay? I don't know. Let's try impetus.

I'll say... Let's try impetus. Which provides unique impetus.

Say again? Driving force. Driving force?

I like impetus. Okay. Which provides unique impetus.

Sorry? Yeah, it makes it too long. But it's okay.

Which provides unique impetus for...

[Speaker 2]
Oops.

[Speaker 1]
We'll get there. Okay? That's one sentence.

He's saying, those three... The three compassions which are essential at the beginning and the interim and at the end are mutually contradictory because... And then now he's going to give you what they really are.

You see? And then you'll see that they're contradictory. No one thing could be all three at the same time.

For one person. Got it? Okay?

So, what? The compassion which helps you get to bodhicitta. For example, if you're practicing the seven step method, it would be one of the first six that would help you to get to number seven.

[Speaker 2]
Right?

[Speaker 1]
And then the compassion which... Once you've already reached bodhicitta, you need ongoing compassion to do the six perfections. You need ongoing compassion to follow the six perfections.

You're not following the six perfections in the first few minutes that you get bodhicitta. Right? That's what he's saying.

Okay? So, there's one compassion that helps you get bodhicitta. There's another compassion that keeps you going after you have bodhicitta.

And there's a third compassion that makes you want to teach people after you get enlightened. So, those three are contradictory. Those three are mutually exclusive.

The compassion in the heart of a Buddha can't be in the heart of a bodhisattva who's not a Buddha, can't be in the heart of somebody who's not a bodhisattva yet. Those three are... As far as there are stages in time, they are mutually exclusive.

Third one's not a what? It's only describing the compassion of a person who's already a Buddha. Yeah, the last phrase there.

Once one has already become enlightened. Yeah, the third compassion... Now we know what the three refer to.

The one which is like a seed is the one that gets you to be a bodhisattva in the first place. The one that's like water and nutrients is the one that carries you through practicing the six perfections until you get enlightened. At which time, the third kind of compassion kicks in and makes you want to teach people what you learned.

Lord Buddha didn't teach right away. Lord Buddha got enlightened and waited. I forget how many days.

But he waited for like weeks. Seven weeks or something. He said, nobody can get this.

Nobody will understand this. And he just... He thought, well, I'm not going to teach because nobody will get it.

And then finally, his nyingje kicked in. His compassion kicked in. He said, well, okay, I'll turn the wheel of Dharma.

Okay? Because people need it so bad. Now, why does he say unique?

I think you have to debate it. And he didn't say unique in the first one. He only used it in the second and the third.

Usually it means this and only this can cause that. And no other thing can cause it. In the first one, there's other roots of bodhicitta, right?

So he didn't say unique there. But he seems to be implying that there's no other impetus for practicing the six perfections which is as special as love. And there's no impetus which is as special, after you're enlightened, for helping people by teaching them Dharma as this same love.

So you can debate that. Why did he say unique? He definitely wouldn't say unique for no reason.

He's got some kind of objection in mind that he's trying to cover himself, okay?

[Speaker 2]
Or something like that, okay?

[Speaker 1]
So are those... Do we agree that those three are mutually exclusive? You have to say in the debate ground, you have to say in one person's mind, in one person's mental continuum.

Like Alistair could be having the third kind of compassion right now. And I could be having the first kind of compassion right now. So in that sense, they're not mutually exclusive, right?

In one point in time. But with regard to one person's mind at one point in time, can we say that they are mutually exclusive?

[Speaker 2]
Yeah. Yeah.

[Speaker 1]
Okay?

[Speaker 2]
Yeah.

[Speaker 1]
Yeah. Why is he talking about this subject? Why is he bringing this up?

There's always a deeper motive, you know? People hear us debating them, I say, so come on, you know, just have the love and don't bother about it, you know? And that's okay, you can say that.

He's trying to get you to grapple with maybe bigger questions. Like, how could you have a body that was unchanging and have another part of you that was changing at the same time? Maybe he's trying to get you to grapple with that.

How can a Buddha have three or four bodies and one of them is unchanging and the other two are changing and how can one person have changing parts and unchanging parts inside of them at the same time? I mean, wouldn't they kind of bang into each other? You know?

Like that. He's trying to get you to grapple with... There's always a reason.

I suggest he might be trying to get you to grapple with that question. Okay, here we go. One, two, three.

Okay. Here it says, Okay. Above it said, Okay.

See this one here? Say, Get a little N before it. That means contradictory.

Let's go down this other gyal. Here's a gyal without a prefix letter. Say, Say, Then say, Totally different words.

This one, Gyal. Gyal. Gyal means contradictory, mutually exclusive.

Gyal means important. Gyal means a saddle. Okay?

So again, you've got to be sensitive to the difference. Say, Gyal. Gyal.

Gyal also means to be knocked out. So anyway, Okay? Big differences, right?

You've got to know. Okay. Okay.

Chötsung is a logic term. Chötsung. Chötsung means something which is the same as, I guess.

Yeah. Okay. You say, By the way, Chötsung is used in logic for, Ripakotsung means somebody says, you can't have red vines.

Right now, because, I don't know. Because it's bad for your cold. And then you would say, well, So, I guess you can't have tomatoes on your salad tomorrow.

Because they're bad for, you know, whatever you have. I don't know. You see what I mean?

Ripakotsung means you find a, you find something which is the same case. You see what I mean? Something which is similar.

If they say, you can't have red vines because of blah, blah, blah. Then you say, well, you can't have ice cream tomorrow because of blah, blah, blah. And they say, that's not the same thing.

And you say, yeah, it's the same thing. That's what you're saying. Gotsung means, it's the same thing.

Chötsung means, it's the same thing. Not different. Same thing.

Okay, here we go. Why? It's essential.

This is Gyal. This one right here? Kelchewa?

Oh, Gyalwe. I'm sorry. You're correct.

Okay. All right. Yeah.

I also threw in the sprout of a victor. Okay. Now, I taught me in Russian class a hundred years ago, if it's a really impossibly long sentence, then break it up.

And that's like one of the first rules of translation. Like, if it's impossibly long, break it up. Let's see if we can break it.

I don't know. We'll try it here. I'm not sure it's going to work.

Let's read it together. You ready? One, two, three.

Nying je chenpo jeng ki Kang sak de Sem chen du ngel ki Du ngel we Du ngel jeng ki Sem chen tam je Dzog chan la Go pe chun du This is true. What are we trying to prove? I don't remember.

Do you remember? What was the last sentence? Oh, it is like a seed.

Like, the great compassion at the beginning is like a seed. It is like a seed. Why?

Because a person who possesses this great compassion sees that everyone is being tortured and wants to guide them to enlightenment. That's not finished yet. The reason is not finished yet.

[Speaker 2]
Okay.

[Speaker 1]
Let's read this one. One, two, three. Stop there.

We'll cut it again. So first they... The person who has great compassion sees that people are suffering so they want to guide them to enlightenment.

In order to guide them to enlightenment they want to have... they develop the wish, the state of mind which aspires to fulfill the needs of others. As part of that wish they recognize that they can't really help other people unless they get enlightened first themselves.

He is not done with his reason yet. Okay? Alright?

He is just saying a chain of events. Why is compassion like a seed in the beginning? And then he gives you this long answer.

Why? Well, because if you have great compassion you see that people are in pain and you want to help them to get to enlightenment. So you get bodhicitta because you want to fulfill their needs.

But then it dawns on you that you can't fulfill their needs without becoming a Buddha yourself, which is to fulfill your own needs. And so great compassion is a trigger for all... is an impetus for that whole process.

Therefore, what? Great compassion is like a seed in the beginning. Okay?

Got it? That's his whole argument. That's his whole argument.

Okay? So you get in the debate ground. You know, you cram before debating.

You go up on the roof of the monastery. We really tried to make the roof here walkable. But it would have cost another billion dollars or something.

But anyway, you go up on the roof just before the debate ground and you sit there and you go over this process. Why is it like a seed? Well, because if you see people suffering then you want to get them out of suffering.

You want to fulfill their needs. So you sort of get this bodhicitta, you see. And then you see that fulfilling their needs is going to depend on getting enlightened yourself.

Getting enlightened yourself is fulfilling your own needs. And so you start to do that. And all that depends on compassion in the first place.

So compassion is like a seed. And you go over that in your mind just before debate. Like the five minutes before debate you're like ripping through the book.

Like, what am I going to debate about tonight? Oh, let's do that process. I'll say, how would you start this debate?

Great compassion is not like a seed. Yeah, at the beginning. You say that.

Then your opponent is going to say, Dhammadu. Which means, it is like a seed. And you can say, oh, so it is like a seed.

Chö chung yin pa thang. Oh, so it's totally equivalent to a seed. Right.

Oh, then what the hell is the process? And then you know, you've just bought half an hour time in the debate ground you don't have to say anything. Because he'll stumble over that.

He'll be like, a seed. No, no, that's not what I came to do. No, no.

You just make fun of him after that. You say, oh God, did you get it every time you say that? And then they'll miss one of them, for sure.

And then you just... It's like for half an hour you can't be attacked. And again, it's not just this mental games.

It's not that. If you debate this, then it has a deep effect on your subconscious. It has an incredibly deep effect on your subconscious.

And it will trigger it someday in your mind. It'll trigger this kind of love. Just debating it will trigger it.

And that's why they do it. And aside from that, when you go to teach other people, you've got all this equipment. You can answer any question that anybody in the United States is ever going to ask you.

Because you've heard it like a hundred times. You've heard every question a hundred times. You've stood before thousands of monks and answered those questions.

So then some guy in a class is like, what about the cosmic life force? And then you're like ready. You have your answers ready, you see?

And then you can really help people. Then you can really help people. There's this big...

We came out of three-year retreat. Oh, here's the web. Wow, here's the web.

And we're like surfing on the web. It's all just fluff. There's very little information.

It's all just fluff. And all the books you read are just fluff, recycled fluff. And here you've got...

You can really help people. Here's real stuff you can say to them. And it has a lineage.

An enlightened being started it. Who saw you answering the question about the cosmic thing two and a half thousand years ago, so he wrote this for you. It's so cool.

You're just so cool to know. It's like a light. It's like a light in your mind.

And if you don't have it, it's like a darkness. You have to be able to rip things apart mentally. Then your meditation will be extraordinary.

And if you think, oh, I don't need all that, then you'll just have these vague, dim meditations. He just proved that the first kind of compassion was truly like a seed. What do you think he's going to do next?

Yeah. The second kind of compassion is just like water and nutrients. So we don't really have to read it.

Let's take it. One, two, three. Okay, got it.

The only tricky thing here is this one right here, right? How do you pronounce it? Nyuku, okay?

Ma with a yatak changes to nya. In fact, that whole row changes to the two rows down. What do you mean?

Sorry, two rows up. Pa. Say pa.

Pa. Pa. Pa.

Ma. Ma. Pa.

Pa. Pa. Pa.

Ma. Put a yatak under them. Pa yatak.

Say pa. Pa. Yatak.

Yatak. Jump up two rows. Chak.

Chak. Then go to the next one. Pa.

Pa. Yatak. Jump up two rows.

Chak. Third one. Pa.

Pa. Yatak. Jump up.

Chak. And here's the tricky one. Ma.

Ma. Yatak. Yatak.

It's not nya, it's... Nya. Nya, okay?

Okay. Why I don't know. You can write to me Sambodha, care of the 8th century.

I always tell people that then they don't bug me. Okay. I think Tibetan was originally pronounced as it looks.

And we, you know, we studied two whole weeks of Chinese which is like a lot, you know. But we felt pretty sure that they are connected, you know. That from the little bit that we studied, Tibetan is generally considered not to be a Chinese language.

And in fact, it's one of the big arguments for Tibet being an independent country. But frankly, from what... And you should be honest about these things.

You know, from what we heard, I think if you studied it carefully, Chinese and Tibetan may have come from the same root. Which is kind of cool. Like the word for mine is yi.

And the word for three is sum and sen. And there are many similarities. So it's just interesting to think about.

But don't tell anybody I said so. Okay. Yeah.

[Speaker 2]
When you talk a lot about Sanskrit and Tibetan and Sanskrit being a sacred language, in Chinese, do they have a concept of some form of China?

[Speaker 1]
I don't know. Do you know, Yapeng, that Chinese might be a... They call China...

Let me see if I do it right. Guangzhou? Now, I got that look again.

How do you say central... The word for China... Say again?

Chonggua. I got it backwards. Chonggua means central country, central land.

And I heard two different explanations. One is it's the middle of the world. The other is between heaven and earth.

You know. But I think that Chinese worldview is that this is the central land. So I think...

But I heard beautiful explanations about Chinese language. We asked our teacher, why aren't all these symbols? Why don't they just use an alphabet?

You know, and he said, well, this is a great unifying invention by... In some dynasty. I don't know which dynasty.

But they figured out that everybody was speaking a different language. So they used the same characters, pictures, for the whole country. So the people who spoke different languages could write to each other with the same pictures.

You see? And it unified the country. So it was kind of beautiful.

But my impression is that even still in China, like we were studying the Heart Sutra. We were learning to draw the characters. And then we found out our calligraphy teacher was a Christian.

And he could recite the Heart Sutra from memory. And he sang us some songs of it. And then our channel teacher is a Daoist.

And he had the Heart Sutra all over his house. And he had memorized it also. And then we found out that like these things are very much revered.

The ancient Indian books of Buddhism are very much revered in China. And even today. And almost no one knows what it says.

I don't think... I'm not sure. But I think there's a reverence for the ancient Indian language and culture also.

Okay, anyway. Okay, here we go. What wording did we use up here?

We'll just... You see? You can't hear anything.

Let's see. If you're a lazy translator, or you're in a hurry, you've got a class to do for Saturday. When I did the logic text, I had macros for all the logic.

Anyway. Now there's great compassion, which is so essential in the interim. One which acts as...

an impetus. Then you just go down here. Which is the same as what?

Yeah.

[Speaker 2]
Let's see here.

[Speaker 1]
Okay. Did I get all the words in there? I think so.

Let me know later. Okay. Okay.

Repeat after me. One, two, three. What's this word here?

GONG. GONG. GONG.

GONG. GONG. GONG.

GONG. That's GONG. This is GONG.

Hear the difference? Say GONG. That's meditation.

This is GONG. And what's GONG? I'm thirsty.

Okay. GONG means thirsty. Alright.

GONG means meditate. This is GONG. GONG.

GONG means to get used to something. So here's the... You know, when they explain meditation as meaning getting used to an idea.

Like, if you meditate on an idea, it sticks in your mind. So the Tibetans chose... For the word for meditation, the Tibetans chose GONG.

Because it meant to get used to an idea. So much that it became part of your mind. What word did the Indians use?

What book are you studying after I get out of here? Bhavana Krama, right? Bhavana.

Which means to make something come into being. It's very interesting. Bhava means to be.

And na means to make something into something. You see, so bhavana... It gives you an idea...

To know the language gives you an idea of how they thought of meditation. For someone in ancient India, meditation was a way to make something happen. It was a way to turn yourself into Yamantaka.

You see? So, the word for meditation means make it happen. Make it be.

And then the Tibetans, they understood meditation as GONG. GONG meaning get used to it until it sticks in your mind. Do it over and over again until it sticks in your mind.

You see? It's interesting what they chose. Okay, so anyway...

And this is true. He says water your mind, but I don't know. Okay, anyway.

Let's try it and see if it sounds too weird. I don't know. Hang on.

Okay, so I... Now I'm open for suggestions to water your mind. No, he's talking specifically about the water image.

Ten means to soak. Well, being means to remove dirtiness, right? Saturate.

Do you like saturate? Shower your mind? Shower your mind?

[Speaker 2]
Yeah, you are trying to prove similar reasoning.

[Speaker 1]
Soak your mind again and again in the water of compassion.

[Speaker 2]
Is that right?

[Speaker 1]
It kind of means that in Tibetan. Those of you who want to learn Tibetan, seriously, yang ne yang du is a good adverb to learn. Yang ne yang du means over and over.

And dren is like, you never see it in a book. I mean, maybe once out of a thousand books. It means to soak something.

Drench is pretty cool. Who said that? Who said drench?

I like that. Laurie gets another one. We should have those football helmets when we get out of here.

Okay. I like that, okay. Okay, so he is proving that you need the second kind of compassion.

Why? No, it's a negative. It's a negative reason.

Yeah, otherwise you might fall into selfishness. You might degenerate into working for yourself. You see what I mean?

So, okay. Do you have bodhicitta? Yeah.

You still need compassion. You see? You already got bodhicitta.

But you still need compassion. Day to day you still need compassion. Why?

Because you still could fall. You still might fall. Now this could trigger a whole bunch of debates about could a bodhisattva like degenerate to the lower two tracks.

And that's a huge debate in the monastery.

[Speaker 2]
Yeah, it's interesting.

[Speaker 1]
I don't know. Alistair said, why didn't he mention self-made buddhas? Oh, that's true.

Okay. Yeah, I was wondering that. Okay.

Good. Okay, nice, nice. Very nice.

Where are we? You're right. Okay, cool.

This might come out better. Okay. Oh, you know what?

We need this sentence back with the other one. Okay? Whereas if you do have great compassion, the opposite will occur, which is what?

What's the opposite? You'll never fall into the lower. Yeah, or you'll go higher, higher track.

You'll stay on the higher track, Mahayana track. Okay? Which one?

Which one? Oh, oh, good question. Say, Pao, Sa, I'm sorry, Sa, Latak, Nda, Naro, Ndo, Ka, Ndo.

That's called Jarlok. C-A-T-K. In Tibet, you say, Pao, Sa, Latak, Da, Naro, Ndo, Ka, Ndo.

It's a pretense of Da. So it's Ndo. Ndo.

We did that last year in the fall. Zla. I always think of coleslaw.

Zla, Z-L-A, is Nda. The word for moon is? Ndo.

Ndo. Okay, alright. Same spelling.

Sorry? Jarlok, I don't know. I think it's S-B-Y-O-R, K-L-O-G, maybe.

Something like that. Okay. Okay.

Yeah? Okay, thanks Bobby. We got four minutes left.

What's this one say? Sorry? The third kind of compassion, yeah, is like the ripening of the fruit or the crops at the end.

Because, okay, what are the last two proofs we had? The first compassion is like a seed because blah, blah, blah. The second compassion is like water and nutrients because of blah, blah, blah.

And now he's going to say the third compassion is like the ripening of a fruit or the crops because of blah, blah, blah.

[Speaker 2]
Okay.

[Speaker 1]
Could I stall for three minutes and not have to do this sentence? Okay. Okay.

Oh, I made a boo-woo up above that Alistair didn't catch. I think so. Right here, Alistair.

What's that say? Turning the wheel of the Dharma, Dzogpa, as an adverb. Yeah, in its entirety.

Why would he say that? How many turnings of the wheel are there? There's three.

Tantra if you count. Four if you count Tantra. Okay.

But would it be alright to not turn them in their entirety? No, why? Well, I mean, in the first turning of the wheel, what?

What did he say about emptiness? He didn't use the word emptiness. Okay.

So that would be a little bit, you know, problem. So, you need this compassion that drives you to turn the wheel of the Dharma in its entirety. Okay, so.

Back down. I'm going to try ripe fruit and see if it works better. That might be good too.

Before I said ripening, but let me see, let's see how this thing goes. Sometimes you get more information at the end and then you go back and change the beginning. Wow, the next sentence is like a monster.

Oh. I think we save it for next week. I mean for the end of the week.

Okay. I'll tell you what it says though, because I'm curious. Let me get it.

This is an interesting idea, and you could debate this too, you guys. This is true because great compassion, after you have attained fully enlightened Buddhahood, looks into the calm of disciples. Means what?

They're like inner nature, or their proclivities, or you know, what they might be good at, or what they need, right? Their calm. Looks into their calm six times a day.

Ninsen. Yes, it's tundu. Six times a day and night, meaning every 24 hours.

Looks into their hearts every 24 hours six times. And, and if it didn't have that, if Buddhas didn't have that, then it wouldn't be correct to say that disciples could enjoy the final fruits of the higher rebirth and nirvana and enlightenment. And rather it would be the case that they got stuck in lower enlightenment.

Okay? Anyway, you could debate that. I mean, I hope you're going to ask why six times a day?

Because after you're enlightened, what? You see all objects in the universe, past, present and future, at all times. So why would you stop and look six times a day at somebody?

I don't know. Anatole, what do you think? Okay.

Before what? Oh yeah. Well, we would always say that it came from hearing teachings in past life.

So it's quite possible. That's the idea of a self-made Buddha, right? That you had thousands of, millions of lifetimes of teachings on it.

And then in this lifetime you just have it. And that's very typical. All the rinpoches, all the tukus, they bhaktyaksepa, the seed cracks open and then suddenly they have all these qualities.

And even normal people. I think many of the qualities we find ourselves having, we can't take any credit for. It's Joe, it's the last line.

We haven't worked hard enough to have all this stuff happen to us. It's three times during the day, three times at night. But you can debate.

What are you talking about? They're aware at all times of all things. Why do you have to stop six times a day?

Maybe it's trying to get you to tune your book, I don't know. Did you have a question? Cool.

Okay, we'll stop there. I used to keep a CD with me of all the New York Times articles for the last 50 years. And then people would say, why didn't you say sentient being?

And I told you this story, but I'll tell you again. So I would say, I would do a search of that CD for the word sentient being. And in the last 50 years in the New York Times it's only been used once by H.G. Wells to describe life on Mars, you see. No, really. And now you have Google. If you're online, if you're translating, I encourage you to do this kind of thing.

Type drenched in and see how many hits. It'll be like 3,487,000,000. Then say drenched with.

And then see which gets more hits. That's a sign of where English is at at the moment. Now we have that capacity in the world to see where is English at at 7.30 on Monday night. No, you should do that when you're translating. I encourage you to do that. People say, I don't know, this weird...

Oh, the one I like is... Valid Cognizer. Valid Cognizer.

So type Valid Cognizer on Google and see how many hits you get. And then type Correct Perception and see how many hits you get. And then use the words that people are using in the world.

You see what I mean? Because then people will understand what you're saying. Isn't that the point of translation?

[Speaker 2]
Valid Cognizer gets 680. Correct Perception gets 11,000,000,000.

[Speaker 1]
You don't know how long it took me to type in all those...

[Speaker 2]
Valid Cognizer gets 680,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000 million,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000 Thank you.