Вступление на срединный путь (текущий курс, Аризона), занятие 32

[Speaker 1]
Where we were last time was, I think we were trying to explain why the way that people circle through a samsara is like the buckets on a rope, and the rope is a circle, and they're pulling on the rope, and then the buckets are coming up and going down and coming up and going down, and there's no real beginning or end to it, they're just constantly going up and down like that. And so he says, they circle from one to another without a break through the power of the three mental afflictions. And he said yin-te, right, I think, yeah, yin-te.

So now we have to start this sentence with, yeah, yeah, and this is true because we didn't have to know what it is yet. Okay, let's start. One, two, three, ten-del-sa-chi-ki-no-mo-be, ten-del-su-ju-pe-kap-su, ten-del-shen-ki-de-bu-ten-del, ten-bo-ka-ru-jung-pa-ye-pa-da.

I think you need the candy now. Okay, well, probably that Canadian dinner, everyone's like, oh, okay. This is true because, I want to show you some words, let's see.

Say ten-del? Ten-del. Ten-del?

Ten-del-war-jung-wa. Say ten-ting? Ten-ting.

Del-war? Del-war. Jung-wa.

Jung-wa. Ten-ting? Ten-ting.

Del-war? Del-war. Jung-wa.

That's a long form, short form is ten-del. Ten-ting del-war jung-wa means occurs through dependence and connection, occurs through dependence and connection. And then people translate it as dependent origination, right?

So, I have a Wheel of Life painting. And again, Lord Buddha prescribed that every temple should have one at the entrance, so people would see it coming in. And these twelve steps around the outside, this is the Lord of Death, Yama.

Yama, right? And then if somebody was going to kill him, they would be? Yamantaka.

Yamantaka. Also known as Yamari, okay? Say Yamantaka?

Yamantaka. Yamari. Yamari.

Shinjei She is technically Yamari, the enemy of the Lord of Death, or the butcher of the Lord of Death. And then Yamantaka is the one who puts an end to the Lord of Death, okay? So, this is the Lord of Death, and then he holds the Wheel.

We are in his grasp. Rinpoche used to always say right after that, but he's not outside of you, he's inside of you, like a rat chewing away at your inside. And one day he'll hit something vital and you'll die, you see what I mean?

So, then there are these twelve steps of how we get in trouble, and it goes from one o'clock to twelve o'clock. One o'clock to twelve o'clock tells you how we get in trouble. Twelve o'clock to one o'clock tells you how we stop it, you see?

So, why am I bringing that up? This whole Wheel, one whole turn of the Wheel is called a tendrel, okay? Each link here is called a tendrel, all right?

Tendrel also means good luck, or, you know, like they say, I forget who it was, somebody offered their lama, was it Milarepa or somebody offered Marpa a bowl, but it was empty. So, that was an attempted tendrel. Tried to cause an auspiciousness, and then we say tendrel chuk.

Tendrel chuk means he blew the tendrel. He should have put something in the bowl when he offered it to him, you see? So, tendrel can mean an auspicious beginning, and tendrel can mean one whole cycle.

Tendrel can mean any one of the links. Tendrel can mean a group of the links. It can be very confusing when you're translating.

You have to be careful with tendrel, okay? It can also just mean the principle that things come from other things. So, here it says, tendrel sarchiki.

So, this is like, this is the way the yikchas are, they're complicated, okay? There are twelve links around the outside. Three of them have to do with mental afflictions.

Dambho marekpa. Say dambho. Dambho.

Marekpa. Marekpa. This one here, blind man, ignorance, has a sta, right?

And then, gepa sepa. Say gepa. Gepa.

Sepa. Sepa. It's a guy like pigging out, probably on pumpkin pie from Earl.

And then, say gupa. Gupa. Lemba.

Lemba. And there's a monkey here grabbing for fruits, okay? So, dambho marekpa means, there's one piece of pumpkin pie left, and you think to get it you should just take it, right?

That almost sounds weird in English, right? You think that to get it you should take it, right? Okay?

That's ignorance. And then, it plants a seed in your mind. And then these two are, gepa sepa, gupa lemba.

These are attitudes about things, especially just before you die, okay? Like, if you still misunderstand the pumpkin pie as you approach your death, then you can trigger a rebirth. You'll trigger a rebirth, okay?

So, those three are mental afflictions. If you have those three in any particular life, that will trigger seven in the wheel in the next life. See, what are the seven?

Say, subha namche. It's a monkey entering a house. It's your mind entering your mother's womb.

Sepa mingsu. Your body and your mind entering the womb. Ngapa kece.

They have a bunch of yurts here. It means the houses of your body and the windows through which you see the world. And then, druparepa.

This is... I just want to make sure they have the right... Yeah, this is a couple embracing each other in a bed, which means contact.

But this refers to the contact of your eye and the objects of the world. Your first rekpa comes right after your sense organs are formed within your mother's womb. So, your first rekpa might be a sense of warmth.

They say suffocation in the womb, okay? Then, dhumba. Say dhumba.

Sarva. It's a guy with an arrow in his eye, which means because you've made contact with the outside world, now you're eligible for sensations. Painful sensations, okay?

So, those... How many we got there? One, two, three, four, five there, which are results from your past life.

The formation of your body in the womb, the mind coming into the womb, making your first contact with the outside world, and then having your first sensations of pain. These are all results from your past life. So, three have triggered five.

Here he says, three have triggered how many? Yeah. Did I say seven?

Did I write seven? No. Some number among the seven.

Sorry. So, here you saw three became five, right? So, where's the other two?

Up here. Say, jujiba? Kiyawa.

Kiyawa. And there's a woman having a baby. Baby's coming out of a woman's womb.

And then, chunipa? Gashi. Gashi.

Which means aging and death, and usually it's a guy carrying body parts off to the vulturist on the mountain, right? So, that's called aging and death. So, some people used to say, well, how come there's not 13 links?

Why didn't you split aging and death? Some people die in the womb in an abortion. Lots of people, millions of people die in the womb.

They don't age. So, they said, we'll put them together. You see what I mean?

So, now that's five plus two is how many? Seven. Okay?

So, those three wrong thoughts have triggered seven states of experience, a whole lifetime of experiences. Okay? Got it?

And these two are a different lifetime from these five. They might be the next lifetime. These two incorporate all five.

Being born, getting old, and dying certainly incorporate all the experiences of your life which are down here in these five. So, really, the three wrong ideas have triggered two lifetimes of pain. One spin of the circle spins off two other spins.

Like that. It's like Gashi Michael projects. Okay.

So, that's what he's saying here. What does that prove? What was he trying to prove?

Yeah, that it's self-perpetuating. Once that wheel of buckets starts moving... And here Rinpoche would always say it's like those water wheels that they use to get water up to a higher level irrigation field in Asia.

And the impetus of... You just pin it once. And then the impetus of the water pouring out pushes the wheel down again and then it comes up again.

So, once you get it moving you can go off for a couple of hours and plant rice in another field. You see? Because that's the idea.

They just start in motion. You get one. You get three mental afflictions going in one lifetime.

It'll spin off these other lifetimes. And that's how we get in trouble. That's how things get self-perpetuating.

If there was some nice way to say self-perpetuating for samsara, it would be nice. Because that's what samsara means. It's a cycle in the sense of a self-perpetuating cycle.

Yeah. Negative. Yeah.

No, because it's qualifying it. There are links which are not result and there are links which are result. You want to say the results of those three?

That's tricky. That's tricky. Because they could be the results of the three and 10,000 lines of the poem.

Subject. Subject is links. Verb is are.

It's okay. It's legal. Plural poem.

Okay. Say again? Yeah.

It's okay if you don't put commas. I think it's restrictive and non-restrictive. A lot of people make the mistake of putting commas there.

And I forget if it becomes restrictive or non-restrictive. But then that's illegal. Then it changes its meaning.

So it has to be like that. Okay, here we go. I think so.

Depends on who edits this book after I go into three-dimensional space. You have the tapes, right? But definitely they won't understand it if you don't...

But that's a question of do you want it out in 10 years or 20? It took us 20 years to get out Rinpoche's Ma Men. You just have to decide how long.

Yeah, yeah. It'd be nice. You could get it off the tape probably.

Okay. This then sets off the links which are karma. What did we say for Ngachi Patsa Mewa?

Okay. So, by the way, the links which are karma... And we're going to do this in Austin and you should really come.

Because it's a very precious teaching. It's a... It's an ancient teaching.

Lord Buddha taught it. We translated the sutra where he taught it. And it's a beautiful story of how he taught it.

And it's a package that you can take into like a yoga studio and teach it for a day or two and really benefit people. Because also the drawing is very sexy. And people love the drawing.

I was thinking in Austin, I would like to get like like a hundred of these. These are like really inexpensive Nepalese... They have like 30 kids sitting there painting them.

And I thought it'd be neat to... I don't think they're very expensive. What are they, $10, $15 or something?

I don't think they're very expensive. They're all fake. This is not real silk.

And, you know... But it'd be nice to have them to hand out. Who wants to research that?

Yeah? Just these little cheap ones. Chuky knows a good tanka painter in Nepal who's about to send me my two tankas.

Right?

[Speaker 2]
No, no, but he would know where.

[Speaker 1]
He would know where. Okay? Yeah.

Because I need it in a couple of weeks. I've been waiting for a chance to say. Okay.

Anyway. Say... Nipa?

Nipa. Dujekile? Dujekile.

There's a potter up here making pots. And that means when you first reach out and take the pumpkin pie. You make contact with the pumpkin pie or it meets your tongue and your teeth come down on it.

At which point it's irrevocable. She's tried to get it out of my mouth before. It doesn't work.

Okay. I'm swallowing. She's trying to get it out.

So... That's why you first create the karma. Then say chupa?

Chupa. Sipa. Sipa.

That's number ten here. And there's a pregnant woman which means potential.

[Speaker 2]
Right?

[Speaker 1]
So, once you take a... the karma of taking the last pie and then you remain ignorant about it it can become ripe like a pregnant woman about to birth. You know?

And then in the next scene she's giving her baby. It's a very powerful thangka. You have to make sure you get the right one.

I'll tell you some of the things that they do wrong. There shouldn't be any Buddhas in the lower realms here. Sometimes they draw them in in the sense of visiting the lower realms to help people.

But Rinpoche was aghast at that. They should have Lord Buddha up here pointing. He's out of the wheel.

And he's pointing to the moon. And over here there's supposed to be a moon. And the paintings...

the pictures have to be right. This is correct. I mean, the twelve scenes have to be right.

A blind man with a stick. A guy making pots. A monkey entering a house.

Two people in a boat. They got three here. Right?

It's namarupa. That's what namarupa means. They use it as a magazine title nowadays.

And I'm not sure they know what it means. Namarupa means your mind and your body entering your mom's womb. And here nama refers to your physical body.

Then houses. Like empty houses, which is your sense power. Contact, which is two people in bed.

Feeling, which is a guy with an arrow in his eye. Initial desire, which is a guy pigging out. Well-developed desire, which is the monkey grabbing things.

Then what they call becoming, which is not so bad. Potential, or just about to be born. Pregnant woman.

First, it's ripe karma. Ripe karma. And then birth, which is easy.

The baby's halfway out. The lady's in womb. And then old age and death, which is traditionally a man carrying body parts.

So, if it's not done right, it's bad. The picture in the middle, I'm just telling you which kind to get. You know?

There's two ways of drawing the three animals in the middle. Lately they do it mouth to tail. But it should be the pig and the rooster.

What's the other one? And the snake. How does it go?

The rooster and the snake are coming out of the pig's mouth because ignorance bears the other two. Yeah. Why so?

Oh, you could say that because it triggers other life. Yeah. By nature.

It's nature. And then the rest is okay. There should be a monk leading people up and a demon leading them down.

Demon leading people down in the next circle.

[Speaker 2]
In that way.

[Speaker 1]
This one's good. This one would be all right if there were a moon over here. Yeah, nirvana and enlightenment.

And traditionally they draw in a single verse below or sometimes up with the moon which is the verse in which Lord Buddha taught this Tantra. Sampajāśī-yomājā. Yeah.

On the cover of the enemy? That's okay but I think color would be nice. Except Robert Lacey who drew it in 1972 put some ducks on the outside.

Sorry, we don't need the ducks on the outside. All right, here we go. But it would be really nice to have like a hundred of them.

When they find out how many people register for that it would be nice to give them each one. Okay. Sorry?

Sampajāśī-yomājā. Sāṅgētana-jīpa-jā. Dambe kim na maṅgchen khin.

Cittākdeni śoma-jā. Sampajāśī-yomājā. Take this up, give that up.

Sāṅgētana-jīpa-jā. Get your ass into the Buddha's teaching. Dambe kim na maṅgchen khin.

Be like an elephant that steps on a house made of wreaths. Cittākdeni śoma-jā. Crush the forces of the Lord of Death.

And that was... Lord Buddha said you should put that verse on the wheel. Okay, anyway, we should get back to this.

I'm sorry, did you have a question? Yeah, you're right. We have sutras.

It's an āvadhāna, meaning a story of someone's past life. And āvadhāna-śāstakā, I think. And in there is this āvadhāna of King Udayana.

And that one gives the story. But it doesn't give the details beyond what I just said. Like, it doesn't tell you which kind of house to paint.

You know? So, I don't think you'd find more detail than that. It'd be interesting, like, you could talk to the Rubin Museum and see what's the oldest one they know of.

And it might be different. Then the end of the Vinaya Sutra also describes the Tathāgata. So you could check there also.

But I don't think it says anything about the... beyond a blind man. You see what I mean?

Okay. This next part is cool. Let me see.

So this is like a meditation that you could do if you did anything else to do. You know, think about the way that they're like cogs in a wheel or something like that. People are like cogs in a big wheel.

They can't get out. They're like parts in a car engine, you know. And they can't get out.

They just have to keep moving, you know, until they wear out and break. They're like... It's like a meditation on pain.

And then he says... Let's read it together. One, two, three.

Deyang, rangyi, tangbo, korwe, dungyel, ki, nartsu, samme, deje, semchen, shen, dungyel, ki, nartsu, sam, go, pa, yin, de. Okay, good. You had narme.

What's narme? Yeah, the hell without respite. It's really called the hell of no torment, meaning torment with no respite.

So here's nart, meaning tormented. Okay, so he makes a point. He's trying to help us understand how to get love, how to get compassion.

And he says, don't just sit down and think about everybody's problems. First sit down and think about your own situation. Like, think about the unhappiness that you have.

And then, and then after you convinced yourself that, you know, you're going to die and lose everything you ever tried to get, etc. Well, that applies to other people as well. But he says, the foundation has to be thinking about your own pain before you can graduate to thinking about other people's pain.

Then he's going to prove it, right? He's going to try to establish it. Let's read it together.

One, two, three. Okay. It's a nice expression.

It's called yi lang gyur wa, which means shifting, fixing of the mind. Tun, yin gyur tun, means, literally it means to come out with a changing of the mind. And, it means a fluency in a certain way of thinking.

It means being very good at a certain way of thinking. Which is, you will get it by thinking of people we don't like. You know, like you go home and you convince yourself why, why you shouldn't like somebody.

We heard it today. I won't say where, okay, but we heard this famous argument. Yeah, this girl is really a pain in the butt, you know.

And, we said, why? And they said, well, everyone thinks so. You know, everyone else thinks so too.

That's like confirmation, right? Self-existently a pain in the butt because everyone experiences her this way, you see. And, so, we convince ourselves.

I mean, we spend our time gaining fluency in that kind of thought process. And he's suggesting the opposite. If you think about all the pain that you go through, and if you become fluent in that way of thinking, then you probably start to apply it to other people at some point, okay.

Now, suppose you don't, by the way, those of you who want to be translators, you can cut a thing at nah, and then not make these huge sentences, you see. You can just say, suppose, rather than saying, if you don't contemplate, ah, you're going to sort of torture by this, suppose, and if you don't listen, then you will, you know, and then it gets too long. So, this is a trick.

This is a translation trick. You can say, suppose that, blah, blah, blah. Then you cut it, and then you go on to the next sentence, okay.

I had to get that in. Okay. Here we go.

One, two, three. Shen, dun, gyal, ki, nar, tsok, sam, pa, la, den, ne, ning, je, chen, bo, mi, kye, we, kyu. Nice clap.

Maybe the food's wearing off. Okay. Translate it.

Somebody translate it. Shen, dun, gyal, ki, nar, tsok. Just translate that.

Yeah, the way in which... Yeah. Yeah.

Good. Well, if you don't think about how others are tormented by pain, then you won't give rise or give birth to the compassion which comes from that way of thinking. How's that?

Okay, here we go. One, sorry, did I miss something? Oh, I'm sorry.

Okay. I like that shirt. You should wake them up.

[Speaker 2]
Sorry?

[Speaker 1]
I kind of like just a change of pace. It's good to... Even in Tibetan and Sanskrit, they say it's good to not repeat the same wording over and over, although they do.

Okay. All right. One, two, three, the second pair, ga, ona, sem, gen, kor, we, dung, el, ki, nar, tsu, sampa, tsam, la, te, ne, ge, yam, te, trok, su, gyu, shin, go, sam, she, na.

Say, she, na, she, na. She, na, she, na. That's like this if.

If, we say if, we start out the sentence with what? But they put it at the end. She, na?

Then you go up, so na means in that case, what? Um. Well, we already had a suppose.

So he's saying, we'll ask you a few questions for that. Why didn't he say sem chen shen right here? What's sem chen shen mean?

Other living beings. I mean, don't we always say, you have to think about how other living beings are being tormented. Why didn't he say shen?

He just made a big point, right? What was it? You got to think about your problems first, then you can think about other people's problems.

The guy has already accepted it. The other guy has already accepted it. The other guy has very sensitively said, not just all other living beings.

So that's kind of nice. Then he said, pretend you are hypertexting this thing, okay? Where's compassion in the Tibetan?

That's the thinking about. There's a thing in Tibetan and Sanskrit, they don't repeat the reference. They just say, can you give birth by thinking about?

Can you give birth by thinking about? And then, you know, in English that would be a little odd. Give birth by thinking about other people's problems.

You see, in Tibetan and Sanskrit, they don't repeat the object that you're talking about. They just assume you know it. So a good translator would add it.

And then there's this question of going back and figuring out, well, what's it? And it's very delicate, you see? He hasn't told you what it is.

You're going to supply it because you don't want to say, you can give birth by thinking about people's problems. So you have to go back and find it. And then it becomes a very serious responsibility to find the right thing.

And it's lazy not to go back and find it. And I personally think that to do this, you know, this kind of thing. You know what I mean?

It just makes it like, who wants to read it now? Okay, I added that. But if I didn't add it, you wouldn't understand.

You would think you gave birth because you were thinking about people's problems. I mean, the intention is good. They want you to know that's not the author's original wording.

Okay, so send them the CD of the Tibetan. If they're that good with Tibetan, let them figure it out, that you added a word because it had to be there. You know what I mean?

It's just distracting to me. You can't read the thing. Okay, yeah.

Oh, sorry. Let's go back and do Chloe. You gave away my pink pen.

Keep them away. What do you guys think? Do you need any other causes to go along?

Just sit and think about, you know, how you and everybody else are having problems. Is it enough to get compassion? Is there anything else you might need?

He has a very interesting argument here. But what do you get? By the way, for you debater guys and girls, what happens in reality in the monastery is like, the teacher gets called to a meeting of the temple elders, you know, halfway through the sentence, and then you go to the debate ground that night, and you know that there was something else that was needed, but you never heard it.

And it's really nice to debate it. Then you debate it for a couple of hours, then you go back the next day, and the book says exactly what you came up with. It's really nice.

It's really exciting. You can anticipate what the book will say if you think. So anyway, any ideas?

That might be pretty good. That's true too. Well, I'll give you a clue.

It's in the seven-step method. Taking personal responsibility. Nope.

Close. We better stop there. Yeah, yell and jump.

Who said that? You cheated. Okay.

Okay. One, two, three. De-sam-ki-mi-chok-te.

De-kyo-yi-du-oh-we. Jampa. Good.

Te. Okay. You say i-yong?

Jampa. So, Gikala is right on the love part, but they always say i-yong jampa. It's not jampa in general.

Jampa means love. Where you want someone to have something that they don't have. But then they always say i-yong.

i-yong means, comes to the mind, which means lovely. Something lovely. What's the Lamrim saying?

Lovely in what sense? Lovely as a... Lovely as your only child.

If you only have one child in your life, and how do you love that one child? You know, like, you're already too old to have another child. That's your one child.

That's your only child. You know Rinpoche used to... You know what he used to say.

He used to say, I saw the news last night. They interviewed this lady in Harlem. Her son just shot 14 people in a drug raid, you know.

And they stuck a microphone in her face and said, What do you think? She said, He's a good boy. You know, he's a nice boy.

He couldn't be, you know. Because that's i-yong. It's this blind motherly love.

Just so in love with this child, that no matter what the child does, it's like this beautiful child, lovely child. You know, people show you their... He's not here so I can say.

So John Stilwell comes up to you with the... No. Nancy Cairn.

Comes up to you with the first granddaughter picture from last week. Born, right? And I'm whispering to Christy, you know.

She's going to tell me it's like the most beautiful baby she's ever seen, you know. And she comes up and she's, Here's this picture Geshe-Ma. I say, Yeah, that's your new granddaughter.

Yeah. I don't know, she's weird. She's just like the most beautiful baby I've ever seen, you know.

[Speaker 2]
Yeah, yeah. Okay.

[Speaker 1]
Yeah, okay. This is an interesting argument. It's kind of depressing.

He's going to go into what would happen if you did have the thought, thinking about their problems, but you didn't have the ego. What would happen? Yeah, you wouldn't care.

You see? If you didn't fall in love with them already, you know, and the people in New Orleans were all drowning, but you just didn't... If you just didn't find them wonderful, then you wouldn't worry about it.

You see what I mean? Yeah, he is. But I don't think he's going there.

I think this is sort of shading towards others. Here we go. One, two, three.

Jig-den-dir-ya Ra-dung-el-ki Na-wa-to-wa-na Dung-el-dang Jang-ju-ki Lo-mi-ke-shi Ga-wa-ke-wa-dang Is there a cheer down here somewhere? There it is. There's the end of the sentence down there.

So what do we have to write here? Yeah, that's true. First of all, because...

[Speaker 2]
Well...

[Speaker 1]
I don't know how to say this. Ga-wa-ke. They get ga-wa.

Yeah. How to say it? How to say it in a nice, not a very...

It's worse than that. Ga-wa. Ga-wa is like...

Enjoy? Can we say enjoy? They enjoy it.

It's hard. He's being very hard. They enjoy it.

They enjoy. I like enjoy. They enjoy it.

Okay? We enjoy it. Unfortunately he didn't say dak-chak, which would have meant all of us here in the world.

He's like... Sometimes they do that and then you're like uncomfortable to translate it because... It's like Pabongka Rinpoche including you and him and these people enjoy other people's problems.

You know, and then you... Okay. Let's read this together.

One, two, three. What's Bharma like in Bardo? Yeah.

So, what's it mean here? Now, we've been talking about... We just talked about someone you don't like.

Yeah, this is like somebody... What do you call somebody you don't like? Yeah, a neutral person.

A neutral person, yeah. I need one too. I need one too.

Now, help me on this. Yawan don duke lo kyawa means, in Tibetan, they give birth to the mind which wants to just neglect them. Give me normal English.

Too normal. The hypertension will quit. It happens.

They feel a sense of indifference. Then you catch at least a few of the Tibetans. Yeah, I don't think you say that.

You know, they don't say... He didn't like her and he didn't hate her so he developed a feeling of indifference. You don't say that in non-language.

[Speaker 2]
Yeah.

[Speaker 1]
They feel a sense of indifference. I like it. Okay.

I suppose there is another word. Would I use it? Okay.

Okay, one, two, three. Nyen du ngyel kyi nar wa to na du ngyel ta don du kyi lo ge shing You know Nyen because you know ge we shing nyen. Which is long for ge shing.

Kalyanamitra. This nyen means someone close to you. It means a relative, a loved one.

You can translate it as someone close to you. Spiritual friend. The friend part is nyen.

So what are you going to say now? Yeah, good. And when we see...

I'm going to say someone close to us because it spreads farther than just strictly relative. When we see someone... Oh, when they see, right?

Then they feel... Then they get a desire to free them from that pain. Okay?

Don't get stuck in the same words all the time for... Don't be a computer replacing words. Get the sense of it and then express it in English.

Without... You can tell an inexperienced translator because they're just plugging in words and then it just sounds like a computer can do that. And it doesn't sound natural.

So what you can do if you're new, if your Tibetan is not so good, do the plug-in translation first. Go away from it for five days. Come back and look at it.

And if it says, generate a feeling of compassion, say, feel compassion. And then cut generate... Don't look at the Tibetan and just put it into smooth English.

But wait a couple of days. My experience is wait a week. And then you come back to it like someone who is not attached to it anymore.

Like, that was my work. Okay. Here we go.

One, two, three. TE-YA-CHI-SAM-YI-DHO-ONG-WA-LA-SAM-DU-DU-NGA-TAM-TAM-DU-KI-LO SHUK-THA-GE-WA-MUN-SUM-GI-DU-PA-YIN-BE-SU Okay, good. Say, YO.

Yeah, just get used to that sound. It's almost like a W, right? YO.

YO. It's not a thought. You don't close your lips, but it's like YO.

YO. Okay, good. This is nice.

MUN-SUM-TSAM-MA MUN-SUM-TSAM-MA Do you know MUN-SUM-TSAM-MA? What's it mean? Yeah, direct perception as opposed to JE-PAK-TSAM-MA indirect perception.

MUN-SUM-TSAM-MA is like, I see a color. That's direct perception. MUN-SUM-TSAM-MA JE-PAK-TSAM-MA means you can't see directly, you can't see with MUN-SUM-TSAM-MA if there's anything in this cup.

But now you can use JE-PAK-TSAM-MA. There must have been some liquid in the cup or else he's really good at faking it. You know?

So, that's JE-PAK-TSAM-MA. Here they use it in almost a colloquial way. MUN-SUM-GI-TSAM-MA DU-PA-YIN-CHE Come on.

You see it every day. You see it every day. You can see it going on all the time.

Why? People only really want to help people who they're close to. And the more they think the person is nice, then the more they'll work to get them out of trouble.

I like it. Okay. The lovelier?

[Speaker 2]
The lovelier the tea is, the stronger the desire.

[Speaker 1]
Yeah. Maybe Alexander should go through it afterwards. I mean, when it's at a book stage, to make it more friendly.

We're at the Tibetan stage right now. I'm trying to get you to learn the Tibetan, but it would be really nice, I think. It'd be nice to have it flow as a regular book.

Okay. Okay. DE LTA BU BYAMS PA SBYONG SU YANG GNYIS YOD DE One, two, three.

DE LTA BU BYAMS PA SBYONG SU YANG GNYIS YOD DE Okay. Now, there are two ways of developing this kind of love. I'm going to cut this up kind of artificially into two sentences, just to make it easier.

Okay. One, two, three. SHI RGYA PE DRAL PA DANG LOB PUN TZAM DRA GO MI SHUNG NE DBYUNG BA DA Kind of late, sorry.

Oh, I should get one myself. No. No, no, no, no, no, no, no.

What's SHI RGYA PE? The 400 verses or lines, we don't know. DRAL PA?

Commentary. Okay. The commentary.

And what's LOB PUN? Yeah, master or in Sanskrit? Acharya.

Acharya. What's TZAM DRA GO MI? We say TZAM DRA GO MI, okay?

CHA in Sanskrit is... Now, I have a thing about CHA, okay? The Tibetans had a CHA in their language, and the Tibetans had a TZA in their language.

And when they heard the Indian pandit say TZAM DRA GO MI, they heard it as TZAM DRA GO MI, TZAM DRA GO MI. They didn't choose to use the CHA. That means when it was...

A thousand years ago, when Buddhism came to Tibet, Sanskrit said TZAM DRA, TZAM DRA, and not CHAN DRA, okay? And my Sanskrit professor, when I told him that, he was so happy, because he had come to this theory by other means, that it must have been palatal, front palatal, like TZA, like RAJA for king, and it wasn't RAJA. He had come to that conclusion already.

And then when he heard the Tibetans made the choice to use TZA, he was really happy. And even in Hindi and many Bengali, Indian languages nowadays, they'll say a little bit of TZAM DRA, and they won't say CHAN DRA, okay, like that. So if you hear it, don't think the Tibetans were stupid, or they didn't know Sanskrit.

It's the people who think they were wrong that don't know Sanskrit. Okay. Anyway, TZAM DRA GO MI is a famous Indian pundit.

Who wrote the SIGYAPA DRAPA? Huh? No, that's who wrote SIGYAPA.

Who wrote the commentary to it? Maybe they were eating buttercups when they said TZAM DRA, and then they... I don't know.

Okay. I wonder which SIGYAPA DRAPA he's talking about. Is it an auto-commentary?

How could I find that? How would you... You know, those of you who want to be serious translators, I use Gopher maybe 300 times a day, 400 times a day.

I check stuff. Like the initiation text is like crazy. You know, it's all, there's corruptions, there's mispronouncements, there's pieces left out.

How would you frame this search? I'm trying to find out who wrote a commentary on the 400 verses that talked about YI ONG BYAM PA. Yeah.

You could do that, I think. Or, to be frank, I think it's probably going to be near NYING RJE. Karuna.

Karuna, yeah? Okay. So, we'll look up the 400, near the word Karuna, in 400,000 pages of Tibetan text, and see if anybody mentioned which commentary to the 400 verses they're talking about.

Then, you know, you very responsibly help the person. You don't just say, the commentary to the 400. Which one?

I don't know. You just keep going. Okay, so here we go.

I'd say six lines is okay. Okay. Sumbum tengyur kanyur.

[Speaker 2]
Huh?

[Speaker 1]
Yeah, yeah. Here's a commentary called SIGYAPA DHARTIK. That might be it.

So, put that down as a possibility. It's called DHARTIK. Remind me later, okay?

That doesn't help. This is not it. This is talking about making tamas with compassion.

This is interesting. SIGYAPA LEH. NEY TEP BU LA DUNG GYUR WA DEY SHIN CHENG JUN SEMPAD TSE.

The love of a bodhisattva is similar to the the pain a mother feels when her only child is struck by illness. You see? Probably in the right area, right?

So remember the word NEY TEP, okay? Remind me, NEY TEP. That's unique.

Be struck by illness. Here's a book. What's this?

See the arrow? What is that? Yeah, GOMBARANSA.

Okay. Who's that? Yeah, that's the book by Tsongkhapa that we're studying.

Or the commentary we're studying. SIGYAPA DEL PAR. In the commentary to the 400, it says, NGON DU.

First, RANG TENG DU. With regards to yourself. SAM MO.

Think about it. DEY NE. Only afterwards, SEM CHEN CHEN LA.

GOM PAR BYA'O. Then afterwards meditate on other people as having the same problem. Okay?

So now we have a piece of the... That's the real piece. I bet the Tibetan commentator didn't know which commentary the 400 was.

He just took it out of Tsongkhapa, who didn't give the name of the commentary either. Okay? But now we have some words from the commentary.

So what could we do now? We go look for them in the... Daniel.

Daniel. What is that? Okay.

Okay. I don't know. When I was in high school, I would get in big trouble for that.

Okay. Words to look for in the denger. DEY NE SEM CHEN CHEN.

Remind me, okay? DEY NE SEM CHEN CHEN. After that, other people.

Okay? DEY NE SEM CHEN CHEN. It's almost Halloween, McNally.

Okay. So what was it? DEY NE SEM CHEN CHEN.

And I'm going to look up NE TAP. If this is boring, then sorry. Okay.

SUMBUG DENG GYUR KANG GYUR. To find a commentary from India to the 400 verses. DENG GYUR.

DENG GYUR. This is something else from the Abhidhamma. What book are we in?

The 400. Here's the original and the quotation. Like a child struck by illness.

Okay? NE TAP BU. This is 400 JAL means commentary on the 400.

And there's an explanation of the lines It's just like a child that's been struck by pain, right? Okay? What would you do now?

We found it. We found what Je Tsongkhapa was talking about that maybe the Tibetan commentary didn't know. What's the next step?

Yeah, how do you find which book, who wrote this book? Where would you find out who wrote this book? The commentary we just hit, we got a hit.

You take this number here, 3865, and you go look it up, okay? Why didn't John Brady and those people just add it to the beginning of the book? Not in the book.

You have to go to Buryatia. Okay, here you just look it up in Rath's Catalogues. Here it is.

The answer's about to appear. Greater commentary on the four hundred verses by Chandrakirti, okay? That's kind of cool, okay?

All right. So now we know it's not an auto-commentary, which is sometimes the case when they say in the commentary, okay? So that's helpful.

So now we can responsibly refer them to the exact place where it came from. So, I don't remember, we can look it up. Can I look it up?

Okay. This is not it, I think. Who composed?

Yeah, this is it. So, Aryadeva presented the ideas of Nagarjuna by setting forth both the profound and far-reaching side and without explicitly denying the views of the lower Madhyamaka, okay? All right.

Then we got the, oh, who's this? Who composed Entering the Middle Way and Expositions of the Contour of the Four Hundred Verses? Yeah, Chandrakirti.

We should have known this. There he is, right? Okay, anyway.

I don't remember. Did he? Do you guys remember?

Oh no, there, I don't think he wrote on the four hundred verses. Yeah, I think so. Yeah, I don't think so.

Okay.

[Speaker 2]
Okay.

[Speaker 1]
Okay, this is kind of beautiful, right? In these two texts that he mentions, a method of developing compassion is presented which depends on logic, on proving through nearly countless logical arguments how all living beings are for us close ones, how they are our mothers and the like, okay? So, okay, you can stick to just worrying about people who are close to you.

You don't have to not do that, you see? He gets around it in an interesting way. He doesn't say try to treat people you don't care about as well as you would treat people you love or who are close to you, who are your relatives.

No, go a different way. Prove that everyone is your mom. Then you just go ahead and have your natural bias towards your mom, got it?

Okay, it's an interesting approach. All right, let's read this one together. We've got three more minutes, McNally.

One, two, three. LHAG CHE NYID NE SHES PA THAG GI DAG CHEN JE WE GO NE JUNG TSUL DANG NYID YOD PAS CHE And three notes, what do you call it? And three notes.

No, what do they call Master Shantideva's book in English? Guide to the, yeah, yeah, yeah. Okay, that one you're familiar with because you heard it three weeks ago?

Okay, from this guy. Yeah, which reminds me. Jen, Jen Thomas, Jen Thomas?

Yeah, hi, we have a job for you. We thought no one ever thanks the people who organize stuff after the thing is over. We wanted to get some big cards, like this big.

We need 10 of them and we'll fund you, okay? But then I'd like everyone to sign it. And we want to send a thank you card to his holiness for coming.

Because once he's gone, everyone just forgets him. You know, he's not in the newspaper the next morning. And to all the people who worked so hard on it in Tucson.

And that sort of bonds different groups together like Ken, what's his name? Ken Bacher and Judy and Greg and, yeah. Peggy Hitchcock, who paid, I think she paid for most of the stadium and stuff like that.

Who also paid for a huge chunk of Diamond Mountain. I think it'd be nice to, so okay? Like big enough to fit 150 signatures on it, okay.

And we need them by next weekend. We'll do it during the Tantric class. Okay, and they have to be good enough for the Dianana.

Okay. Okay. And something that everyone will agree is beautiful.

Which means it should be self-existent maybe. So they always say there's two ways of developing bodhicitta, what are they? The seven step method and exchange self-knowledge.

So here we see something interesting. And who's famous for developing the seven step method? Who's famous for pitching it?

I don't know, I thought it was Lord Atisha. Let's check. It's called gin, gay, man not.

Well now, everyone can say who they think. I think Atisha. You think Sir Lingpa.

Who else? Who else did you say? Chikawa.

How do you spell his name?

[Speaker 2]
Chikawa.

[Speaker 1]
Yeah, Chikawa. I think it's Chikawa. Oh, that's all we can do.

Let's say six lines. Simple dengue conga. Okay.

I don't know, nobody. All right, well anyway. Let's do conga one time.

I'm just gonna skip the ramen, okay here we go. Okay, here. You can get it through gin, gay, man not, din, the seven step method, or you can get it through Dakshin Yim Jee.

The former ones are advices from the Perfection of Wisdom Sutra and are also found in Gomrim, which is what? Master Kamalashiva's book we've been studying for a year and a half? As clarified by Joe O'Jay.

Atisha, Lord Atisha. Okay, anyway. So anyway.

What's interesting about this presentation that we're about to delve into, okay, so I leave you with that, is that he says you can develop this love in two different ways. You can use Master Satyadeva's two books. One is called Shiksha Samuccaya, which we've never studied and it's not taught in the West and I thought we should do it sometime.

It's as sexy as the guide to the Bodhisattva's way of life. But it's just people don't read it much. I thought we should get into that someday.

So in those two books, he teaches how to develop compassion. But I think what's interesting here is he's mentioning two earlier books. Master Chandrakirti's commentary on the Four Hundred Verses and Master Chandragomi, who's very early, really early.

He's like before Arya Nagarjuna. He says you want to learn this method of seeing everyone as your mom, go to those two books, you see what I mean? And so I think it'd be really cool.

You know, we're all familiar with Daksha and Yamjaya, exchanging self and others from His Holiness's presentations. And many people have taught Bodhicaryavatara. But I've never heard of anyone teaching these two books as an alternate method to developing love.

So I think we can go there. That's an interesting place to go. Very old, like 1,800 years old, like that.

Okay, we'll stop there. Mm.

[Speaker 2]
SRI M. V. SRI M.

GAUTAM Satsang with Mooji