Вступление на срединный путь (текущий курс, Аризона), занятие 31

[Speaker 1]
Okay, let's read. You ready? One, two, three.

dzogpe chang chuk thob ne kyang dul je kham la chenpo nin sen du druk du sikpa me na Okay, dzogpe chang chuk, in Sanskrit, samyak sambuddhaya, samyak sambuddha. Say samyak. samyak sambuddha sambuddha Total enlightenment.

Make sense? Is there an untotal enlightenment? Yeah, we talked about that.

Okay, I can't pull it. Dulja means, that which is to be tamed, or beaten, or whipped into submission. And it's a Tibetan word for disciple.

Seriously, seriously, dul means like a horse. You dul a horse, a wild horse. So, dulja means that which is to be dul, okay?

What's the word for vinaya? Dulwa, same root, okay? Discipline.

Ninje chenpo? And it says here, ninje chenpo is sikpa to the dulja's kam. What's that mean?

Ninje chenpo is sikpaying to the dulja's kam. Huh? Wait, which one?

Sikpa, chenre is sik, sikpa. Sikpa is the honorific for to see, or to look, okay? Like tong, tonglam, tong is non-honorific, sikpa is honorific.

So, you'd say Dalai Lama, oh sik, look at me, sik, okay? Kam means what? It's either a place in Tibet, in the eastern side, or it means, we had a whole Uttaratantra about disciples' kams.

Yeah, there it is, there it is in scripture, okay? Kam. The seed, the propensity in the disciple's heart.

There, I don't know, we'll worry about that. Nin means day, chen means night, day and night. Duryuk is like tunduk, what's tunduk?

Six times, so duryuk means six times a day, three times in the day, three times at night. The totally enlightened ones are looking in great compassion at the kam of the dual jhanas, why? See what they need, okay?

Anybody ready to hear Tantra? Anybody ready for Yamantaka down there yet? They check six times a day.

It's probably left over from their six times book thing, you know? And they're like, they check, okay? Okay, so, now we're on to kam.

I'll put it here. How do you want to translate kam? Very difficult word, kam.

It means the seed lying within them which can grow into what they will become, you see? But there's a specific word for buddha nature, Sangeki rik. Inclination is closer, what did you say?

Potential account, is potential okay? I think it's pretty good. His Holiness went on about this during the teachings.

He was talking to the translator about kam, mipa, and like that. There's different words in Tibetan. So, what did I say last time about this particular statement?

It bugged me, why? Yeah, I mean, you're enlightened. You can see all things at all times.

You don't have to stop six times a day to check up on people. You see how their kam is 400 million years from now, today. You know?

What's this thing about? So, I was just curious. I'll show you how I would check something like this.

This is the point of this class, okay? Now, what's a very sort of unusual word in this paragraph? What's like pretty, what do you call that, unique?

Like I don't want to search for ah, right? In 400,000 pages that John Brady's typed in, I'm not going to search for ah. That would take a while.

Yeah, good. Tut Druk is definitely good. Tut Druk.

And then I would put Sikh nearby it. That's this cool thing about this particular program. You can search for it nearby each other.

So, six times a day, looking honorific, high honorific. Does anybody talk about that? Because if we hit a book that talks about that, it's got to be talking about this, okay?

I hope. How close should they be to each other? How about two lines apart?

Where would you like to look? I usually look in the, for general purpose, the Sumbum. The Tibetans wrote 200,000 books about Dharma.

There's only 4,000 left from India. The chances are 50 to 1 it's going to be in the Tibetan books. And they're usually more clear.

This is really cool. Those of you who know Tibetan, check this out. Middle of the line, you see Nyen Sen?

In the black box? Nod. Nod.

Okay. Yeah, Alexander's got it down. Even if you don't know what's going on, just nod.

Okay. Nyen Sen means day and night. Tut Druk Druk, six times.

Sam, but why is it a small letter M instead of a big one? What's that mean in the transcription system? It means a dot over SE.

You've got Sa with a dengu and a dot and just a circle over it. What's the next one? Oops, where'd it go?

It's T-A-H-A-D-M, McNally. Is that a mistake? T-A-H-A-D with an M dot over it.

Is that a Tibetan word? No such word. I mean, totally illegal.

There's no such thing. No such thing. Certain monasteries like Tashi Lhumbo, the seat of the Panchen Lama, they keep their textbooks secret.

You see, and they don't want anyone reading them. So when they carve them, like the word, everybody would be E-Y with a B over it. Okay?

And this is one of those books. This is Tam Che. This is the last letter of Che and the first letters of Tam with a Ma over it.

It's everybody E-Y with a B on top. That's all. And you didn't have to know.

You see? And then we couldn't spy on their textbooks and beat them in the debate. You see?

Because otherwise you quote a textbook for like half an hour to beat them on some point, and they get totally confused, and then you say, you have to accept it. It's from your own book. You know?

You steal their book and you find quotations. Okay. Sem Chen Tathagat, Sikhpar Sungpa Ni, the statement that Buddhas check up on sentient beings, Sem Chen, right?

S-E-M. That's Sem Chen. Got it?

Quote. Six times a day, Jigtengi Je Su Thungpar Sukpa, you know. They just said that for people who couldn't handle the idea that someone could sit there and check up on you all the time for the next billion years.

See? There it is. Okay?

I like it. I like it. If you really know how to use the database, it's really fun.

You know? And there, you know, there's a great author. He said, come on.

It's Chankya Rupa Dorje. He's like one of the greatest. What is Rupa Dorje in Sanskrit?

Lalita Vajra. Lalita Vajra. Sound familiar?

Cool. No, he took the name. He took the name.

It's very cool. And he changed it into Tibetan. But anyway, there you go.

So yeah, he thought it was weird too that somebody would say the Buddha had to stop and look six times a day. Okay. So, why is he talking about this?

He said you need great compassion at the seed during the water and fertilizer and during the final crops. Yeah? So, okay, obviously you need great compassion to get bodhicitta.

So you need it at the beginning. Obviously to keep doing bodhisattva deeds you've got to be motivated, so you've got to have great compassion. But couldn't you just kind of drop it once you become a Buddha?

He says, no. Because if you dropped it once you got to the crop stage, you wouldn't be checking up six times a day on people. You wouldn't want to.

Got it? Not? Okay, good.

Just look. Okay. Okay, please repeat.

One, two, three. One, two, three. NAM GYI NGON THO NGE LAS KYI DRE BU LA LONG CHOD PA DANG NYEN RANG DANG CANG SEM NAM GCIG NAS GCIG TU RGYUD DE RGYU MA BYUNG BA DE MI THEG PAS Okay.

So if the Buddhists aren't checking up on people six times a day, then nobody would get enlightened, so there wouldn't be anybody to enjoy the crops. Get it? He's still following with the metaphor.

Nobody would be able to enjoy the crops if that great compassion weren't there at the end. Nobody else would get to enjoy the crops. Nor would there be this constant stream of listeners, self-made Buddhists, people on the three tracks, and bodhisattvas, developing out of each other and also perpetuating each other from year to year.

And this is a big thing in Tibet. Why? When you talk about crops.

You have to put aside 2% or 3% of the crop seeds for next year. I mean, we're not aware of that because we eat from Safeway, but in an agricultural society it's a big deal that every year, no matter how hungry you are, you don't eat everything. You set some of it aside for next year's seeds.

You see? So the idea is that there wouldn't be this year-to-year stream of the crops over years if it weren't for this compassion. You see?

So not only... He's like throwing in a new image. There wouldn't be this year-to-year regrowing of the seeds.

Okay? Potential? What do we say?

Six times? Six times a day is okay for day and night. In Tibetan, it means one 24-hour day.

Okay. Okay, so needless to say, if they do have great compassion at the crop stage, then they will look down and then the exact opposite will occur, which is what two things will occur. Last paragraph.

[Speaker 2]
Yeah.

[Speaker 1]
They'll get to enjoy their harvest and there'll be seeds for next year's crop. And the crops will keep cycling. More and more people will get in line.

You see what I mean? Okay. Sorry?

Oh, that's a good point. Thich Nhat Hanh said they're using thuk je chen po here and not nying je chen po. For the first time.

I think we better... Yeah, because it's assuming someone's already enlightened, right? Oh, I didn't even translate it.

Precious. Okay. Yeah, and it's a joke.

Gyude Gyumar means... Thich Nhat Hanh to Gyude Gyumar is nice, yeah. It is consonants, poetry.

Yeah. Can we reflect it? I don't think so.

Okay. Okay, let's read it together. Ready?

One, two, three. Nying je chen po. Ngun du tang te chang chuk.

Chok du sem ke ne. Gyal se gi chö pa la. Lo pa dang.

Ke par du yang. Ta ni la tung we. Ti ma me pe.

Tong ni tok pe. She ra la. Lo pa lang ni.

Let's see anything interesting here. What does it mean, chang chuk, chok du, sem ke? What's the short form of that?

Chang chuk, chok du, sem ke. Yeah, chang chuk, sem ke. What's the shorter form?

Just sem ke. Sem ke, okay. Which means bodhicitta.

Gyal se means what? Gyal we se. Bodhisattva, okay.

Son or daughter of the victors. Gyal se. And gyal se gi chö pa.

Yeah, bodhisattva cariya. Bodhisattva cariya avatara, right? Chö pa la lo pa dang.

Oh, you okay? Ke par du yang. Ta ni.

How about tung we ni? Yeah. Okay, listen.

Listen carefully. Ready? Tok pa.

Say tok pa. Gyal se, tok pa. Listen.

First one, tok pa. Second one, tok pa. Different?

No, not different.

[Speaker 2]
Okay?

[Speaker 1]
But if this word here is not spelled with an S, it sounds like tok pa. And if it is spelled with an S, it sounds like tok pa. In the first case, it means to have a wrong idea.

In the second case, it means to have a correct idea. And when you're debating in the monastery, and somebody says, tok pa ye rey che, you're going to say, which tok pa are you talking about? You don't go off this diamond dealer trap, you know.

It's like, you say, tok pa ye rey che, or Buddha tok pa ye rey che. Which tok pa? You're allowed to say that, right?

You don't have to say, tamadrup, or okay. You can say, which one are you talking about? Like, you've got to go, ratatatana rotokasato, ratatatana rotoka.

Which tok are you talking about? This is important. In the debate, it's really important in the debate ground.

If you're bored, and you're losing a debate, you can always use this one. And distract the guy what he was saying before. Okay.

Yeah. Yeah. If somebody says to you, tok ni tok pa ye rey che, can I, sosok keo, a non-arya, a person who has not seen emptiness directly, tok ni tok pa ye rey che, has perceived emptiness, has tokpa emptiness.

Somebody proposes that to you. You've got to say, I can't answer. He says, why?

I don't know if you mean toks, or if you mean tok. Because they sound the same. And then he has to clarify.

So, there's this thing in debate, you can say yes, you can say no, or you can say, what are you talking about? You see what I mean? And then you buy time, and you can think about what to say.

Okay. It's correct perception. And without it, it can mean an idea, which is maybe, probably wrong.

Okay, so let's talk, let's consider people who train themselves in the following way. First, they get great compassion, which triggers what? Bodhicitta, okay?

And because they have bodhicitta as a principle, then they can start doing the six perfections. And most especially, they verse themselves in the last perfection, which is wisdom, which does not fall into the two extremes. Let's talk about those people.

What three items did he just mention? The three causes for bodhisattvas that we've been talking about all along. He kind of wove them in there.

Catch it? Okay. What are the two extremes with this T?

That's yatha and metha, okay? You can say yatha and metha, okay? Okay.

This T didn't come from the kitchen. This T didn't come from the kitchen. That's the refuting that it has existence of its own.

Where did it come from? Is there a T in here which came from the kitchen? No.

Is there a T in here which came from my virtue if I happen to like the T that they made? Yeah. But the T which came from the kitchen yurt doesn't exist.

That's not there. Oh, but if that doesn't exist, then there's no T in your cup. That would be falling into the two extremes.

Another way to say it is dhakta and kshetra. What's that? You guys remember?

If this T did come from the kitchen yurt, it would last forever. It would never change. Because it doesn't depend on any real cause.

It would just stay the way it always was. That's dhakta. Kshetra, or it would just never exist.

Why? Don't have any cause. Why?

The kitchen didn't cause this T. Go to the kitchen right now, you might not get a T. You see what I mean?

Kitchen doesn't cause T. My karma causes T. I serve other people T, I get T.

I don't serve other people T. This T came from my karma. It doesn't come from the kitchen.

Got it? It came through the kitchen, but not from the kitchen. Okay?

Kshet, Kshet means things have stopped. It couldn't exist. Okay, like that.

Okay. You can translate this. Translate it, somebody translate it.

Yeah, there are the... Okay, let's read it together. One, two...

This is always his favorite book, I think. One, two, three. Rinchen, tenwa, ne.

Now, what do we do? It's verse. Bam, bam, bam, bam, bam, bam, bam.

Bam, bam, bam, bam, bam, bam, bam. Okay? If it's Milarepa?

Bam, bam, bam, bam, bam. Backwards, okay? First Panchen Lama, often backwards.

It's kind of a trademark. Okay, here we go. One.

We're on the second line. One, two, three. Okay, good.

And... Yeah, he likes to say that. Sem-yu-tsu-shi.

Sem-yu-tsu-shi. Anybody with a brain, come on. Okay?

Anybody with a brain could see that this is a great game plan. What? Start with great compassion.

Then you'll develop into bodhichitta. Then you'll be able to do bodhisattva stuff, six perfections. And, then you'll be able to practice the sixth one, which is wisdom.

It's such a great game plan. Anybody with a brain would... Nobody with a brain would criticize that.

You know, okay? Got it? Not.

Okay.

[Speaker 2]
Sorry?

[Speaker 1]
I'm sorry. Oh, oh, you're right. And that's why, by the way, he used immaculate wisdom here.

Okay, he was setting you up for this quotation. Your mind is already on immaculate. And now, his statement matches Nagarjuna's.

So, he must be right. Okay? Got it?

You can do that in debate ground too. One, two, three. One, two, three.

Okay? Why didn't he say te? Why did he say te?

Whenever te comes after a word that ended in a d, you have to use te. And that can be confusing because te is also a pronoun. That means he, it, she, them, anything.

Okay? So it can be really confusing. But if it comes after a word that ended with da, you know it's probably a colon.

You hit te. Okay? You hit te.

Got it? I'm gonna put a mark here. You know te wa?

Say? Love. Yeah.

He's pretty much equating it with ning je. Yeah. Ning je chenpo.

We talked about it before. Because he says, te ni. This love.

This very love. I like this word here. It's very important in tantra.

Okay? Say ne. Ne.

Ne. Say ne. Ne.

Say ne. Ne. Say ne.

Ne. I'll give you it again. Ne.

Ne. Ne. Ne.

Ne. Ne. Ne.

I'll give you four. Okay? Here we go again.

Ready? Ne.

[Speaker 2]
Ne.

[Speaker 1]
Ne. Ne. Ne.

Ne. Okay, what are those? First one is N-A-D.

Ne. Ne means to be sick. Sickness.

Okay? Ne. Ne, with a ga prefix letter.

Ga-na-da-ne. Means a crucial point. Crucial, crucial point.

And it's a big deal in tantra. It's like acupuncture points would be called a ne. But these are even more powerful.

These are like when you study Dzogren. When you study the channels in tantra. When you get to higher tantra studies.

then you're working on certain ne's in the body, you know, like you'll go for a crucial point in the body. It's like a chakra, the middle of a chakra or something. It's like if you work at this point, you can blow up your mind in a good way.

You see what I mean? You can see emptiness directly. So it's like level 14 or something, you know.

It's like you find a ne and you work at it and then things happen with your mind, you see. And you can increase it with yoga. So you work at certain points in your body with your mind and with your physical asanas.

And then you have some very powerful reaction and maybe you could see emptiness, you see. So ne is really good to know in Tantra, okay. Ne.

So you should learn that word. You have a question? Okay, it's cool, right?

Oh, so ne without high tone is si. Ne with a high tone is cut off, right? Ne means crucial point.

Ne with a sa means two things. From or? Barley.

Who knew that? That's weird. Okay.

Although it comes in the text in... You're going to have it in fire offering tomorrow. Tomorrow we'll talk about ne, right?

And then ne means a place, a place or to remain. So now you learned four ne's and you're not going to confuse them, right? With ne so which means a parrot.

And that's a different style. Okay. But you see how you have to know the tones and you have to know when they're cut off and when they're not cut off.

Otherwise you'll never be good at Tibetan, never. Okay. Kang jip se nyi is a quotation.

And I think we've already translated it, so... How would I check to see if we've already translated it? In a dumb program like...

[Speaker 2]
Fine.

[Speaker 1]
Word. Yeah, I could go to the top. Kang jip se...

Right? Yeah. We translated this before, you see?

Kang jip se nyi. So, in Tibetan word order, for love and only love comes first. In English word order, at the very beginning comes first.

Now, we're translating... He's referring to these lines. Oops.

So, the way I get around this problem is... You can either quote the beginning words, but then you lose the impact of the word he chose. You could say, in the beginning, but he chose the words love and only love, you see?

Or you could say... Instead of saying the lines that begin with love or only love, you could say what? The verse which includes the line.

That's how I get around it. And I think it's more powerful. Because you include love and only love, you see what I mean?

Okay? There's two ways you can approach this as a translator. Got it?

Not. You could start it out with the few words of the English translation, which is in the beginning, which is not what he said. Or you could start it out with love and only love, and you could say the words beginning with that, which puts you in the wrong place.

Or you could say the verse which includes that line, about love and only love. So, here we go. That's very important for those of you who really want to be translators.

It's a very nice trick. By the way, are you guys writing homework? Where is Alistair?

Are you writing homework? Working on it. I had an idea.

When you start handing them out, let me know, and the people who hand them in get to sit up here, and I'll debate more with them. Because they're more serious. And then the people who are here for the snacks that I hand out.

One each, okay? I'm kind of low today. They get to sit in the back, okay?

It's not really a punishment. I get one. She can't say no.

She doesn't know how many I got, either.

[Speaker 2]
Oh, there's another important word here.

[Speaker 1]
Say, rik? Rik. Rik with a sa means a family or type.

And it's going to be important on Sunday. We're going to talk about riknā. The hās of the riknā.

Say, hā of the riknā. Riknā means the five families, five Buddha families. Hā means devas.

And on Sunday we'll reach the part, the initiation, about the five angels of the five families. Very important. And there'll be lots of homework questions about rik.

This is the same rik that means Buddha nature, also. So, it can mean family, or type, or Buddha nature. Now, there's a dhamkā here.

Or a nangdham. What's a dhamkā? Dhamkā is a very important word in Tibetan.

It means alternate spelling. In Tibetan, there are many alternate spellings. Like color with O-U-R.

You know, like we have English and American, British and American spellings. Why? Kevin, they use English spellings in Ireland?

They use English spellings in Ireland? Mostly, right? British spellings?

In Ireland? Yeah. But, it's like that.

Dhamkā means you can choose either one and it's not incorrect. And nangdham means a moral dilemma. Like they say in the Vinaya, if your ney lama goes out of town, and it's time to go to Sojong, should you look for a new ney lama right away and miss Sojong?

Or should you go to Sojong and look for the ney lama afterwards? Why does it come up here? If you're chewing gum and they hand out this chocolate stuff, you either corrupt the gum or store it.

I cut this here because... Let's read it together first. Just the top two lines.

One, two, three. Thek chen pa, chen do pa, nam hi dham bol, yin je chen mu, chen wang du gyur. Those of you who studied in Serra, Geshe Tutu Minchen, what is chen wang?

[Speaker 2]
Huh? It's one of the three attributes.

[Speaker 1]
One of the three attributes of the... Mind-Only School. Okay.

[Speaker 2]
And... What's it mean though?

[Speaker 1]
It means other power. It means like... Like normally, a person might be other power if they can't get all the sweets they want, because there's somebody else around who tells them whether they can have it or not.

And in that case, there's chen wang. You see? Like they are under the control, under the power of somebody else.

And it means you can't... You're not independent, like you're... What, what...

If A does A, then you have to do A, and if A does B, you have to do B. See what I mean? Got that?

So, here it says, yin je chen bu chen wang du gyur. What's that mean? Those...

Thek chen pa, chen do pa. Those who have any hope of following the greater way, they better yin je chen bu chen wang du gyur. Yeah, they have to lose themselves to great compassion.

They have to surrender themselves to great compassion. Okay, got it? Here, chen wang...

You know, if you're not a very skilled translator, you'd be like looking for the other two attributes of the mind-only system, you know? But here it's... It's a...

It's a colloquial use of that same term. To be under the power of somebody else, meaning to surrender here. Okay, so...

And this sentence actually continues down to here, which is ten pe chen. So we have to start the sentence with... And that's true because...

You're gonna get sick of this, right? It's a debate text. Everything he says is a debate, right?

He probably like said, You can't tell me what's for breakfast, you know? I bet we're having Cheerios. So it must be Rice Krispies.

I go through this every morning. And this is true. Lose themselves or surrender themselves to great compassion.

[Speaker 2]
I like surrender.

[Speaker 1]
What did you just do? Sorry?

[Speaker 2]
What did you just change up there?

[Speaker 1]
Oh, you know... I just put a piece of the third piece up to the first piece because it comes that way in English syntax. Rin Chantella is talking like that.

[Speaker 2]
Finally... Do you see a colon instead of a period?

[Speaker 1]
Where?

[Speaker 2]
After following. Where you just did it in this lecture because what the text is describing is the following colon.

[Speaker 1]
Oh, yeah. It's a dumb cut. It's a dumb cut.

[Speaker 2]
I was just gonna ask you that.

[Speaker 1]
Either one is okay. Right? That's what we talked about.

It's a dumb cut.

[Speaker 2]
Wouldn't the after first... Wouldn't the after first following be lowercase?

[Speaker 1]
Oh, if it were a colon, yeah. You mean what?

[Speaker 2]
But it's not a colon, so it's still uppercase. Following. Is that a period?

[Speaker 1]
Yeah, that's a period right there. Yeah, okay. Finally...

Sorry. You should have seen me before computers. I'm a typewriter.

Sorry, that's just required by what comes later, so don't worry about it.

[Speaker 2]
No? Oh. It's that before it was compassion and the mind that transcends duality.

[Speaker 1]
And then... Yeah, he'll get to that. He's gonna talk about that.

That's good. It's a good question. It's a good question.

Okay. Oh, by the way. That little chocolate ball was a birthday cake.

And we have to sing happy birthday to a certain guy from Peru whose name is De La Borda. Okay. What's that?

And it was on stage here, but he made me promise not to tell anybody, so I'm gonna do it tonight. Ready? One, two, three.

[Speaker 2]
Happy birthday to you. Happy birthday to you. Happy birthday, De La Borda.

Happy birthday to you.

[Speaker 1]
We'll have a cake tomorrow.

[Speaker 2]
We actually have it ready.

[Speaker 1]
Right? It's a big white cake with blue stuff on it.

[Speaker 2]
Really.

[Speaker 1]
She wouldn't let me bring it because she was afraid it would disappear. Okay.

[Speaker 2]
I got that.

[Speaker 1]
Okay, let's read together. One, two, three. SOSOR CHENE CHAKSAWALA IMJE CHENPO JUNGJE KITAP SHEPA DE LA TENE KEPE NINGJE NGO SHEPA NI DA MO LA He says now we get to the part where we do our obeisance by dividing.

If that doesn't sound familiar, you weren't here a year ago when we started this. And I had to go back and check, so let's look it up. Here's where we were before, okay?

We were talking about the offering of praise which serves as a vehicle for undertaking the composition of the commentary. He hasn't gotten to the commentary yet. He's just saying how great Buddhas are and bodhisattvas and what causes them.

Okay? He didn't even get to the book yet. It's been a year, right?

And he said, this preliminary will have two parts. What? We'll honor great compassion without dividing it, and then we'll honor great compassion by dividing it.

What's he mean by dividing? I have no idea when we get there. We'll see.

So anyway, now you know. Oops. Did I put...

Was it three? Was it one? That was really dumb.

So by the way, translation rule number 87, I don't know, okay? The author of a Tibetan text will just say, like here, he won't even give you a clue where he's at. He'll just say, and now we'll talk about dividing, prostrating after dividing.

And you're supposed to remember that a year ago? You know, you were talking about these two sections, right? Or sometimes he'll say, Nyipa Nyi.

After a year, he'll say, and part two. And he won't tell you what's part two. So as a translator, I like to do what?

I like to put A14BC-3789.444 in these huge letters across the top of the page. Right? Very helpful.

I hate that. It's lamrim temo. It's what they did with lamrim temo.

It drives me crazy. I mean, just say, here's part two, and don't be lazy. Go back and look up what part two was.

And tell the reader. That's what we do in England, right? We don't say part two, and they have to guess what it was, right?

So let's go back to part two. Let's give him part two, right? It's a lot easier if it's on a computer, right?

But don't be lazy. Go back and find part two. You know, don't be lazy.

Second part of what? Let's take this whole dang thing and copy it. And stick it down there.

Let's really help them. Just so you can remember where you were. Okay?

This brings us to the second part from above. Second part. Now, how dividing it, we don't know yet.

Okay? Yeah, I know. Seems like that.

We'll see. Actually, it's going to answer your question from before. I think.

Okay, so first he's going to explain. I mean, we're sort of getting into some actual stuff you can use, finally. A.

I'm going to tell you about how to develop great compassion. B. I'll tell you exactly what great compassion is like, that you're going to develop by using the method I'm going to teach you.

Okay, so those two parts. Got it? Now.

Okay. Oh, I got less than that. Okay.

The chocolate stuff works. One, two, three. NGAR CHE PAS YIN TEN DE DA BU DANG DEN PAS NYID CHE CHEN PO JUNG CHE GYI THAB YOD DE Right?

Not de. De. Why?

Because it ended with da. Okay. Okay, here we go.

There does exist a method for developing that great compassion which possesses the high qualities that we have already described. And this is true because... Okay.

This gets really cool. This is a very famous, a really, really famous section of this book. And let's read it.

I'm glad we got to it tonight. One, two, three. SEM CHEN KOR WAR KOR TSUL SO CHUN GYI GYI MO DANG CHE DUN NAM PA DROK DROK JA NE SAM PA LA TE NE GYI WE CHEN Okay, I don't want to say this, okay?

This is for whims, right? GYI KU LA Nobody in the debate ground going like this, okay? Okay, all right, here we go.

Translation question. Where's Lori? Is she here?

Where's my English? Okay. SEM CHEN KOR WAY KOR Say, SEM CHEN SEM CHEN KOR WAR KOR WAR KOR TSUL KOR TSUL SEM CHEN SEM CHEN KOR WAR KOR WAR KOR TSUL KOR TSUL KOR WAR means?

SAM SARA SAM SARA Get SAM SARA, okay? SAM SARA is not your mom and dad's house. Or your last girlfriend.

SAM SARA is any self-perpetuating downward cycle in your life, you know? It's the last time you got upset at the people who bug you. You did a SAM SARA.

You set a SAM SARA in motion, you see? Why? Because they'll come back to bug you again because you said something to them.

And then you'll say something again and then they'll bug you again, you see? And you set in motion, you're triggering little mini SAM SARAs your whole day. Little mini SAM SARAs, little self-perpetuating downward cycles are being perpetuated all day, every day.

Every time you are unhappy about anything, any time you're upset or disturbed or even a little off-balance about anything, you're setting in motion a mini SAM SARA, right there. You see? So you got all these little mini SAM SARAs going, you know?

You got all these... Every time you're unhappy about anything, you've set off a mini SAM SARA, okay? They're just like little...

little... poo-poos that you set into motion, you know? Like you're upset at somebody and you say something and then you perpetuated them again.

Then tomorrow they're going to be back again, you see what I mean? So you've got these little booby traps, boomerangs you've thrown. And you know, today I threw 48 boomerangs, you know?

Ha-ha! And then tomorrow it's bam, bam, you know? And then I'm like, what happened?

Why me? Okay? Don't think of SAM SARAs as out there, you know?

It really bugs me. I saw people at the toilet. Oh, I left SAM SARA, what?

Oh, I'm staying in a cabin in the mountains, you know? Yeah, right! You weren't in three retreats.

You know? Like that, you know? SAM SARAs, all these little troubles, all these little time bombs you're setting for yourself are your little SAM SARAs, okay?

So anyway, we develop compassion by contemplating in which we compare the way in which living beings... Oh, that's what I wanted to ask you. How do you want to get this pun?

They are korwa-ing in korwa.

[Speaker 2]
Circling in SAM SARA. Circling in the cycle. What did you say?

Circling in SAM SARA.

[Speaker 1]
Yeah, I like that. Circling around in the cycle of suffering. Cycling through the...

Spinning to...

[Speaker 2]
Spiraling in SAM SARA.

[Speaker 1]
Downspiraling in the downward spiral.

[Speaker 2]
How about circling in SAM SARA? Do SAM SARAs use foreign words?

[Speaker 1]
I never use foreign words. Why? I'm translating.

No, it drives me crazy. I won't name the publishers, the two of them. But it's like, take the kadanka, stick it into the, you know, bomb, bija, syllable, and tell the SAM SARic...

Then you're like, well, at least the prepositions are translated.

[Speaker 2]
Okay.

[Speaker 1]
You look at which way, compare the way in which.

[Speaker 2]
Yeah.

[Speaker 1]
Compare the way that... In circle. Okay, how's that?

[Speaker 2]
Is that good? There we go.

[Speaker 1]
No, because it's not. Beginningless. Beginningless even with the mini SAM SARAs, right?

Like someone bugged me endless lifetimes ago, and I started responding. And then today's was just the latest link. Okay.

Okay. Okay, tough word. Very tough word.

Say SOCHUN. SOCHUN. The only...

It's a hot-box legomen. The only place it happens in all of literature is this, SOCHUN. SOCHUN means...

You ever seen in India where there's a big well, a very deep well, and if you had to stand there and pull this rope up, I did it. I mean, hands are just bleeding. We had...

I was in an ashram when I was like 20 and just... We just did that all day. And then you get smart, you hook up this wooden wheel to a pole, and then you get an ox, and you hook him up to the wheel, and he walks around the pole, and then it pulls the bucket up from the well.

Okay? Got it? So there's this like two or three wooden...

what is it? Cogs. And that's called a SOCHUN Kikorlo.

That machine, which is ancient, made out of wood and rope pulleys, is called a SOCHUN Kikorlo. It's a... What do you want to call it?

Water wheels, okay. Rinpoche used to explain it as the... There's also these wheels that they move irrigation water up to a higher field.

Yeah. They're like wheels, but they look like Ferris wheels, and the buckets come up, and they spill, and then the impetus of the bucket, of spilling the water, keeps it spinning like that. And...

But in this particular case, he's going to be talking about the one in a well, because that's important, because the well represents something. And if you use the field one, you don't have a well, and then you can't explain that. Okay.

To a... Oh, and then he says gyumo. Gyumo means, like, the ideas of this bucket, a bucket coming up while a bucket's going down, and this perpetuation, perpetuated cycle.

To a perpetual water wheel? Is that too... Is that all right?

Self-perpetuating water wheel? Wake up here. You just got 15 minutes to go.

That's all.

[Speaker 2]
What do you want to call it?

[Speaker 1]
You've got to get that sensation of, I got upset today. I responded. I said it in motion again.

You've got to clunk, clunk, clunk, clunk, clunk, clunk.

[Speaker 2]
Self-perpetuating water wheel?

[Speaker 1]
Give me another word for the idea of continuation.

[Speaker 2]
I think self-perpetuating.

[Speaker 1]
I like self-perpetuating. I think we're going to get in trouble because he's going to start to talk about the ox as the one who sets it in motion.

[Speaker 2]
Hamster wheel. Okay, hamster wheel. Ever-turning?

[Speaker 1]
Ever-turning hamster. Continually... Continually something.

Yeah, ever-turning. I like that, ever-turning. Yeah.

Yeah. I think continually. Continually because you can cut it.

Continually turning... Well wheel?

[Speaker 2]
No water wheelies before. Water wheel, well wheel. A water wheel because we know what a well wheel is.

[Speaker 1]
It's the same thing.

[Speaker 2]
Wells don't have water wheels.

[Speaker 1]
Wheel of well buckets. Wheel of well buckets? Do you buy that?

[Speaker 2]
Yeah.

[Speaker 1]
That's nice. I like it.

[Speaker 2]
Wheel of well buckets.

[Speaker 1]
No. It's correct. It's correct.

I mean, whether it's beautiful or not.

[Speaker 2]
Water buckets.

[Speaker 1]
Wheel of well buckets.

[Speaker 2]
Well water buckets. Is the thing that we're trying to describe the buckets moving or the gears at the top?

[Speaker 1]
There's going to be six elements and that's what he's saying right here.

[Speaker 2]
Which one are we?

[Speaker 1]
There's going to be six qualities of this vision that if the well is going to be one of them, how it sets in motion, how it goes up and down. It's the whole scene that we're going to cover.

[Speaker 2]
Do you want to avoid the idea of a mechanism?

[Speaker 1]
I like the idea of a mechanism.

[Speaker 2]
Are we trying to name the entire process or are we just trying to name it?

[Speaker 1]
I think we're just trying to name the mechanism. The machine.

[Speaker 2]
If we say mechanism, the continually turning mechanism of a water wheel.

[Speaker 1]
Is that okay with you guys?

[Speaker 2]
A water wheel is the... You don't know what a water wheel is.

[Speaker 1]
I'll tell you what. You know what you do sometimes? Translation rule number 87.

Leave it there when you're tired and come back to it when you're fresh at the beginning of the next class. We weren't tired then. Anyway, if you mentioned Sochin to a Tibetan, 990 out of 1000 wouldn't know what the hell you're talking about.

It is a weird word even in Tibetan.

[Speaker 2]
What if we give it a name and there's like a little descriptive box? I hate those things.

[Speaker 1]
No, I'll tell you why. It interrupts the flow of the reader. The eye has to go down to the bottom and say, this is a machine for a bringing wheel.

By that time they already went home. They already put the book down and started reading Harry Potter.

[Speaker 2]
It's what we do.

[Speaker 1]
I can't believe what he did to Dumbledore.

[Speaker 2]
But I'm not telling you what he did. I agree.

[Speaker 1]
You could call it a mill wheel but then they'd be expecting you to grind some grain or something. Sleep on it. Trust me.

Let's vote. You want utilizing a contemplation or using a contemplation? Using.

[Speaker 2]
Oh, that was pretty clear.

[Speaker 1]
Okay, forget democracy. We've got a few minutes left.

[Speaker 2]
Say it again.

[Speaker 1]
I think it's going to cause problems later because we need a two-syllable noun. I mean, sometimes it's a really good idea to make it into a clause or a phrase but I think you'll get in trouble here because it's going to come up. I'll take it at home and then we'll...

I hope he's not going to say cheer way down the... Whoa. We have a book like that.

I'm going to divide the six out and make them short sentences just so we can work on them easier. So there are six parts of the... what do you call it?

The illustration. There are six elements in the illustration. We'll go through them one by one.

This is really, really famous in this book and it's very helpful for understanding asamsara. I like to say asamsara rather than samsara at some place. We're always kicking off asamsara and then it hits us in the head and we have a choice to stop asamsara by not responding to the person who bugs us.

Let's read it together. One, two... I know you're going to say and not and definitely not which would mean broken teeth or something like that.

Low tone. Say means I'm eating. Say means this is a place.

Big difference, right? Say I'm eating. This is a place.

Got it? Here we go. One, two, three.

I want to call it well-real. I don't know.

[Speaker 2]
Really? People might think you're talking about the crank that you turn. It'll come.

Maybe that's okay.

[Speaker 1]
Yeah. Maybe the first time you mention it you can say like ox-driven well-wheel or something.

[Speaker 2]
Yeah, yeah, yeah. Is it a crank?

[Speaker 1]
Is it a well-crank? Let's describe the six metaphors and see if you get a clearer picture. I'm stalling.

So all the buckets are really tightly tied together. Okay? That's first element.

I'm going to try buckets and let's see if it works. Now, get this one. We got one minute left.

Let's read this one together. One, two, three. ke-bu-tsu-wa-la-ten-ne rang-wa-me-pa-kor-wa-da Say kor-wa.

Kor-wa. Kor-wa. Kor-wa.

Kor-wa. Kor-wa. Is there a difference?

The second one has an accent on the first syllable. I'll say it again. Kor-wa.

[Speaker 2]
Kor-wa.

[Speaker 1]
Kor-wa. Kor-wa. The second one is a verb.

To spin. To circle. The first one is a noun.

A circle. Okay? So this is kor-wa.

They kor-wa rang-wang-me-pa without any rang-wang. We just had shen-wang. What's rang-wang?

[Speaker 2]
Self-serve.

[Speaker 1]
Yeah, this is the opposite of shen-wang. So rang-wang is a Tibetan word for independence. Like, right after 1959 the newspaper came out in India called Rang-wang Chak-par.

The independence newspaper. Independence Times or something. Because they wanted the Tibet back.

If you say rang-wang in Tibet you can get your head shot. You know? This word is not used.

Rang-wang means independence. We want rang-wang. And it's opposite of shen-wang.

But rang-wang-me-pa here.

[Speaker 2]
They're not religious.

[Speaker 1]
Yeah. Without any independence. Meaning totally...

How would you say that? It means helplessly. You get how he's going to be comparing it to samsara, right?

Helplessly. Secondly, the buckets circle up and down helplessly. What's another word for that?

I'm just going to put helplessly. We'll change it. All dependent upon me.

So here they've got the person turning the wheel. So once the person starts turning this wheel so instead of an ox they have a person. Do the buckets have a choice?

That's the point. Choicelessly. What's a better way to say that?

[Speaker 2]
No, it has to be negative. It has to be...

[Speaker 1]
It has to be... See, they could say we don't want to circle today but there's no choice because they're all tied up. And because the initial impetus has begun they must move.

They have no choice.

[Speaker 2]
What's that?

[Speaker 1]
That sounds like they could...

[Speaker 2]
What did he say? They are forced to...

[Speaker 1]
No, you see, it has to have this... What do you call it?

[Speaker 2]
It has to have an empathy.

[Speaker 1]
It means like sentient beings are... Living beings are like... They're like...

They don't have a choice, you see. They're like helpless. Well, it's all going to be applied.

The metaphors are all going to be tied in right after this. It has to be negative, you see.

[Speaker 2]
It has to be...

[Speaker 1]
Against their will.

[Speaker 2]
Well, buckets aren't rong wong.

[Speaker 1]
I mean, rong wong means free will.

[Speaker 2]
It's like free will. Will is free.

[Speaker 1]
You want to say they have no will to go? Unwillingly? That implies that they don't want to go.

And this just means that they don't have a choice. You see what I mean? There's a difference.

They're like helpless. Because it sounds like a Neil Young song.

[Speaker 2]
Yeshua, can you emphasize it with the verb, like forced or dragged or something?

[Speaker 1]
Automatically?

[Speaker 2]
No, automatically doesn't have a meaning.

[Speaker 1]
Because of? Is that right? I kind of like that.

[Speaker 2]
I would put they helpless. Exactly.

[Speaker 1]
Is there a better word for effort? It means the push. It's more like impotence.

It's more like the uh behind it. But it's too scholarly for a will. But that doesn't imply...

That means they're personally sweating.

[Speaker 2]
This means driving force. Say again?

[Speaker 1]
That's pretty good. Oh, we already got a force in there. Trust is close.

We'll put a... You tell me next time. Not three minutes over, she'll kill me.

She's like, we only got ten minutes free. Okay, we gotta go. I'm going to do a backup.

Energy? Rule number 38.

[Speaker 2]
Energy, that's good.

[Speaker 1]
I like that. Who said energy? That's...

Yeah, okay, you got that one.

[Speaker 2]
The backup would have it.

[Speaker 1]
The backup would have it, that's okay.

[Speaker 2]
We need to turn it off today.

[Speaker 1]
I'll do it, yeah. You ready? We'll get one thing, you ready?

[Speaker 2]
We can do two.

[Speaker 1]
You want to do two?

[Speaker 2]
Chanting in Tibetan.

[Speaker 1]
So Ken Rinpoche had hundreds and hundreds of students. And I'm the one who gets to sit up here and do this, which is really fun. And, you know, help start Diamond Mountain and stuff like that.

So why? Because I wanted to study Tibetan all day. And he said, no.

And he said, you have to make momos, you have to mow the lawn, you have to build me a house, you know, you have to drive me around. I said, no, I don't want to do that, I just want to study Tibetan. I want to get good at Tibetan.

He said, no, no, we're going to... You're going to go to the store and we're going to do grocery shopping. I said, I hate grocery shopping, Rinpoche.

No, no, you're going to make momos. I only eat meat, you know. And then, frankly, he was right, as usual, right?

And it's only all the karma you do for the place and your teacher that makes you a great translator. Really, that's the power. That's the energy that moves the wheel.

Helplessly. It's not very good helplessly. We've got to come up with something better.

But really it is. That's why I'm here. Because I made...

I don't know. You know, McDonald's used to have that thing, 500,000. I used to have a sign in front of the kitchen, like, 50,000 momos made, you know.

He wouldn't let me grind the meat in a machine. He said, you have to cut it with a cleaver. And he taught me to do it with my eyes closed.

Why am I talking about this? First of all, really, that's the key to be a great translator. You don't have to study so hard if you make a lot of momos.

For your teacher or you serve the place. You serve the Diamond Mountain. Then you don't have to work so hard.

It will just come. You wake up one morning just like, wow, I understand everything. So that's the key.

So I'm sure on this coming Monday, when class is canceled, so that we can have a work day here, everyone will come and work, okay? It's really frustrating. If you don't come, it means you don't get it.

You don't get why the place is here, and you don't get world view. You think that you're going to get good at Tibetan by reading a book or something. And that's not it.

It's slopping adobe mud on the bricks, and stuff like that. That's what causes it. It's a direct cause of mastering things.

And that's why I'm sitting here. Probably there's a direct ratio between the number of momos and the syllables I can translate or something. You know what I mean?

Probably. So come on Monday. What time does it start?

[Speaker 2]
One o'clock. One here, ten in Bui.

[Speaker 1]
Bring a hat, bring some gloves, right? Bring a lot of water. And come.

And then you'll really be a great... Your meditations will go great. Your translation will be great.

Everything comes from serving the place, right? All right. All right.

See you then.