Вступление на срединный путь (текущий курс, Аризона), занятие 33

[Speaker 2]
Bhukhi Joshi Medha Dham Vrindavanshi Nilegen Path Sanghe Shindhu Vipadwagi Akshinachapashyam Namo Buddhaya Chö Dham Sokkhi Chö Nam La Chö Chö Padme Dhamme Khyam Sushit Nadi Chö Nyen Kyi Phech So Nam Kyi Namo Bhagavan Chö Sangye Dukhpa Shok Chö Dham Sokkhi Chö Nam La Chö Chö Padme Dhamme Khyam Sushit Nadi Chö Nyen Kyi Phech So Nam Kyi Namo Bhagavan Chö Sangye Dukhpa Shok Chö Dham Sokkhi Chö Nam La Chö Chö Padme Dhamme Khyam Sushit Nadi Chö Nyen Kyi Phech So Nam Kyi Namo Bhagavan Chö Sangye Dukhpa

[Speaker 1]
They had drove us here in the car, right? You drove the car, right? So just to recap where we were, he says there are two ways of developing love.

The first is in the commentary of the 400 verses by but the commentary is by Master Chandra Kirti and then the text of Master Chandra Gomi. And there's one method that depends on seeing everyone as your mom and then there's the second which is Master Shantideva's. And here we start.

Let me see. One, two, three. MIG ME KHYI NYING RJE CHEN PO LA SOG PA SUM PO DE MIG PAS GO NE SROG PA YIN KYI SROG PO MEN DRA WE KHYAD PAR MED PAS Okay.

What is that? Fourteen? MIG ME TSE WEY DER CHEN CHEN RE ZIG Sound familiar?

Yeah, the mantra of Je Tsongkhapa, right? MIG ME TSE WEY DER CHEN CHEN RE ZIG MIG ME TSE WEY Love which has nothing that it sees. Love which sees nothing.

MIG ME TSE WEY And then they call that prayer what? MIG TSE MA It's called MIG TSE MA MIG ME TSE WEY Love with nothing. Love that sees nothing.

[Speaker 2]
Okay.

[Speaker 1]
So, he says, and the three, is that the correct? Sixteen? Say this word in the second line.

MIG PA MIG PA MIG PA MIG PA Rinpoche used to love to talk about this, okay? Because it's the difference between a noun and a verb in Tibetan. Okay, say MIG PA MIG PA So it's TIK TIK.

Say MIG PA MIG PA That means something you're focused on. The thing you're focused on. What's the word for eye?

E-Y-E MIG MIG. Low tone. Okay, MIG.

A verb was formed out of the word eye. So MIG PA Say MIG PA MIG PA To look at something. Say MIG PA MIG PA MIG PA MIG PA And then the thing you're looking at is the MIG PA MIG PA So MIG PA LA MIG PA MIG GI Say MIG PA LA MIG PA LA MIG PA MIG PA MIG GI MIG GI Look at the thing you look at with your lookers.

Okay? Got it? Okay?

So I don't know which one he means here. Why? They're spelled the same.

And there's no accent marks in Tibetan. So what you do as a translator, here's a rule, I don't know what it is. You do a, what do you call it?

Provisional translation. And then you remember to go back and change it if it turns out something different later. So, established by means of, I don't even know which one I want to choose.

Okay? What's he trying to prove? He said there were two ways to develop great compassion, right?

One was the one where you see them as your mom. And one was the method, DAKSHA NYAMJE, of changing self into others. And then he says, and that's true because, because somebody else will come up and say, but I heard there were three kinds of compassion.

NIGME NYINGJE, SAMCHEN SELNA NIGME NYINGJE, CHOLA NIGME NYINGJE. He would say, somebody would come up and say, I heard there was three different ways of developing compassion. So he's defending himself already.

Oh, there are those three different kinds of compassion. But those aren't different in how you develop it, they're just different in what you're looking at. Okay?

Got it? So, somebody came up to him in between there and said, no, there's at least three. There's NIGME NYINGJE, there's SAMCHEN SELNA NIGME NYINGJE, there's lots of different NYINGJEs, lots of different compassions.

No, no. Those aren't different in how you develop them, they're just different in what you're focusing on. Got it?

Okay, nod your head. All right. Okay, let's go.

I'm taking you to cut it. Let me see. Yeah, that's good.

Let's cut there. One, two, three. DE KHO NA NYID DOG PA'I SHER RAB DANG MI DAG LA SOG DOG PA'I SHER RAB KYIS SUNJE KYI GO NE JOG PA YIN TE And this is true.

What's go ne? True. Yeah, literally?

Through the door. Okay, so go ne means by means of or through. These three are established by means of, what imbues them.

And that's simbe, okay? Simbe. Say simba.

Simba. Past tense of nzimba. Okay?

And it takes on a special meaning in philosophy. Say, SEM KYE KYI SIMBE GO NE Can you have bodhicitta while you're seeing emptiness directly? DONG NYID NGON TSUL DUG DOG PA'I KHANG SAG KYI GYUR LA SEM KYE ME ME CHE There's no bodhicitta in the mind of a person seeing emptiness directly.

SEM KYE YOD PA So he does have bodhicitta. CHE ME MIG PA THA So is it CHE ME MIG PA? Is it something you can perceive?

CHE ME MA MIG PA THA So it's not something you can perceive. ME AR THA So it doesn't exist. CHE ME MA MIG PA ME PAD TSE NI YIN PA'I CHE Because that which you cannot perceive is the definition of non-existence.

So SEM KYE ME AR THA DE GYUR LA SEM KYE ME AR THA So he doesn't have any bodhicitta in his mind. ME PA'I CHE Because it doesn't exist at that moment. YOD DANG ME PA NYID KA YIN PA HA So it both exists and doesn't exist at the same moment.

So ME AR THA So ME AR THA So he doesn't have it in his mind. YOD AR THA Accuse me? When I was in the diamond business, we had a lot of workers from China and they would say, Accuse me?

YOD AR THA SEM KYE ME YOD AR THA DE GYUR LA SEM KYE YOD AR THA So he does have bodhicitta in his mind at that moment. DANG DANG SEM KYE YIN KUN TZAM SEM KYE YIN Ultimate bodhicitta or relative bodhicitta? NYID KA YOD AR THA NYID KA YOD AR THA KUN TZAM KYE SEM YOD AR THA DE GYUR LA So at that moment he has a deceptive perception.

SEM KYE NYID KA YOD AR THA Because he has both bodhicittas in his mind. KUN TZAM SEM KYE CHIG GYUR AR THA And one of them is deceptive perception. YOD DANG YOD KYI NANG BA DANG YOD KYI NE LUG MI THANG AR THA So the way the object looks to him and the way the object really is don't match.

So they don't match. DE KUN TZAM MA YIN MA THANG Then it's not deceit. Anyway, okay, anyway.

He has bodhicitta, but SEM PYE GO NE His mind is imbued with bodhicitta, but it's not manifest. It can't be active at that time. It can't be manifest.

But he has it. So that's a really beautiful thing to know. People never translate this right.

It's something that Rinpoche explained to us over and over again. It means imbued with that state of mind, although it's not manifest. He can't be thinking about, Oh, I'd like to achieve enlightenment for all living beings.

Because if he does, he pops out of the perception of emptiness. All right. But established by what imbues them, SEM PYE, KI SEM PYE held by, whether it's the wisdom of suchness, right?

Yeah, ultimate bodhicitta is what? It's the direct perception of emptiness. There's a new bodhicitta you're going to learn this weekend.

There's a third one. And a fourth one. Whether what imbues them is the wisdom with which, you see what I mean?

The it refers to what imbues them. What does that mean? It means some kinds of love just focus on people.

Oh, I love this person. Some kinds of love focus on people and say, Oh my god, they're dead meat. They're dying.

They're walking dead. It's just a matter of time. When they get hit by a car, when they get cancer, it's just a matter of time.

So you can feel a difference in that kind of love. And the third kind of love is looking at this person and saying, this person is a creation of my karma. Sees the emptiness of this person.

I have to be in a world where people are killing each other because I've been personally violent in my personal life in the last week. And that's a whole different kind of love. Love the Iraqis with that kind of love.

I'm responsible for what's going on there. And then it's a deeper love. It's even more deep.

You see what I mean? Let's do it together. One, two, three.

Ning je sum po de mo ngar she pe tab de la pe me jung go pa sung be cho And that's true. We're going to get sick of that, right? I heard it in Vinaya class today.

And that's true. You can equally use essence and nature for law. I just choose to go where it might feel better to a Western ear.

But there's not much difference. And I don't think you can declare that rang shin will be nature and law will be essence, for example. Because then you get into cases where rang shin sounds better as essence in that sentence.

You know, those are difficult words. Often they're the same Sanskrit words. And that's helpful to know.

Nature might be helpful in some ways. If you really want to know, I'm trying to shade a little bit towards the ning. Feel it?

Ning means core essence. So anyway. Okay, here we go.

So because those three must all be developed through the method described above, they aren't different compassions. And we only have two ways of developing compassion. That's all.

That's his argument. Okay, got it? Here we go.

One, two, three. nyi pa jang pa la te ne ke pe ning je chen pu ngo she pa la tse ni ye wa so su dun she pa Now what I do is I mark my place with something that won't occur in a Tibetan text. Three dollar signs.

And then I want to go back and see what word I used to translate. Here's the place, okay? It said, our second part of the explanation is going to be an explanation of the actual method for developing great compassion.

Which was what, mainly? What was the method described in this text? The buckets.

You're supposed to go home and think about the buckets. I did a little bit. I don't know.

We're so busy here, right? We've got to do those bok chenpa things. I heard people were up till four doing those.

It doesn't leave me much time. It's kind of useful to think about the bucket thing. Like when you go to a stop and shop and you see somebody and you think, well, they're just driven.

They don't have a choice. They got here on a rope and then the rope is pulling them to go to wherever they are and pulling them to the hospital where they're going to die in. I just see somebody stop for a Coke at a stop and shop on their way from El Paso to Tucson.

I look at them and think, oh, they're on a rope and they're getting banged up on the way and they can't control what's going on. Then you develop some kind of compassion. The second part was an explanation of the exact nature of the great compassion.

There's a little of nature that one so develops. I cut that out and I go back to my three dollar signs. This is how I can do the initiation text quickly.

Here is our second point from above. Then you get the exact same wording, right? Then it helps the person who's reading your book.

The next question is compassion. Here we will cover, we will proceed. Here we will explain this compassion in three steps.

It's zenny, definition. It's yewa, it's divisions or types. Which do you like better?

Categories, types, or division? Divisions? Okay.

Divisions. And an explanation. And separate explanations.

This is really cool. Now we're getting into a typical monastic textbook. This is probably the first real page that we've reached.

Where they start giving definitions and debating it. A little bit like that. One, two, three.

... ... ...

... ... ...

... ... ...

... ... ...

... ... Here's the first.

Now the definition of great compassion is the following. It's huge, right? I'll split it up.

That's normal. Stay in mind. Here's a word, difficult.

Lojima. Say Lojima. Whenever I teach somebody this word, I tell them where I learned it.

I think we've had it before, but Ken Rinpoche taught it to me in the Howard Johnsons on the New Jersey Timpani. And he had to have tea, Tibetan tea, and he would order cream, and they'd say, we don't have cream. And they'd bring him this thing called Milk Dream or something, or Milk Dream.

These little white cups with the, you know, it's fake. And he'd say, this is chima. Chima means artificial.

So, Lojima mimba means a state of mind which is not... It's difficult to translate. Forced is pretty good.

Contrived is perfect, but is it too weird? Okay. And this state of mind is uncontrived.

I think I got everything. Where's Alistair? Did I get everything?

Tse here means measure, and you see it in the word chima, pramana, meaning a measuring of the object. Colon because the second axis and the positive to the first, meaning that's what we mean by uncontrived. Of itself, it's like more literary.

That's all. That's a good point. He said, well, is it self-existent?

Yeah. Okay. Sometimes when you're having a debate, you just say, yeah.

[Speaker 2]
And then you're like...

[Speaker 1]
What are you going to do about it? Oh, here's a nice little sentence. Who would do that?

One, two, three. ... ...

... ... ...

... ... ...

... ... ...

... ... ...

... ... ...

... ... ...

... ... ...

... We could just take it from the book Chima Class. We don't have to translate it.

But it's probably not good anyway, so... This is a tense moment we have at home. Am I going to use her translation as we go on?

Okay. I'll just explain what it means and then I'll fill in her translation later. This is true.

Because... What do you call it? Stages?

Sorry? Oh, is it steps? What did I want to call it?

Okay. ... ...

... Say, kagetse. ...

At the time. Yiduoma. Say, yiduoma.

We had it last week. but yeah heartbreaking heart-stealing you don't love me you doing a poo who comes the word from the word for a worm which is a boo a child okay just a little worm you know Matt my brother calls him Matt rats okay who me De La not happy yeah some kind of discomfort pain Shindhu similar to that Samjhantabje yeah dunya then a then a means completely completely okay it's not very common John means what John can mean to mean to make pure or to clean here it means obviously what take away take away okay whoever DIPA you want to number would you feel like that ninja compassion Gemma my impact I could try monkey monkey jupa comes of its own yeah dog meat I'm Jakey summa jupa here dog knee you have to know it's a weird translation for probably Purusha which means what persons person okay so it's probably just a chance it's an odd translation of the Sanskrit Purusha and you have to know that when you're when you're translating a text which was originally in what Sanskrit like you you kind of turn on your your antenna and you're sensitive to where he somebody might have been in a rush that day in class at Diamond Mountain you know they they just put dog meat you know which which can mean a lot of things you see instead of they're putting person okay summa jupa summa it it it acts equally it acts equally towards everybody towards all people super duper when you get that meaning equally what treats them all as if they were your only child okay treats them all as if you they were your only child he just said before that you had to have that or you couldn't get ninja why yeah he gave this whole list of possibilities if you didn't see them as beautiful as your only child yeah you if if there was someone you didn't know you'd ignore them if there was something you didn't like you'd be happy and if it was your friend you'd like calculate how much of a friend you you know okay but this is equal towards everybody okay dead dead they'd say when you get that far when you can think that way dead off by you what's so grimly stage of completion right this Zopa means complete then then ninja temple is so your compassion is complete and then we will deign to call it okay tongues-to-draw means then it becomes something that we would count as ninja temple great compassion okay so he's he gave you a definition of great compassion then he backed it up with scripture okay so he said I here's my definition of great compassion and that's true because scripture says who who said so master Kamalashila okay all right so we'll fill in from double day addition okay this tongue means number so tongues-to-draw means to be counted among the number which means then it would be considered yeah yeah we would count it then we would count it as great compassion chase a nature so said okay the double day addition doesn't happen tell the till was it Alistair does this thing okay within the next six days or so no pressure by the way this is the classic monastic presentation on compassion so you know they say if you know these few pages then then you grok the the meaning of compassion now whether you have it is a different thing okay here we go one two three day like yeah Sam Chen do down do key ninja temple huh they lay down do key ninja temple knee listen to the prenasals they're very famous in the monastery down do say tell do hear the N in there tell do there's no N in there it's just the prenasal say tell do and then kill do kill do got it like if you try to spell it after you heard it you would mess it up and if you don't say that they won't understand what you're saying if you say tell the they'll just like huh and it they're very polite you know it's like when we practice our Chinese on people and then they yeah you say you know you just asked for the toilet was and they're like you know it's so nice you're trying to learn but they you know but what did you want okay there's a translation difficulty here and I'll alert you to it and we have to think about it and probably I haven't been consistent which is the worst thing of all but uh are you gonna say the great compassion which hopes to free all living beings from pain or are you going to say the great compassion with in which or where you hope to free you see I mean does the great compassion hope to free the being you see we don't say that in English and people tend to do that in translating Tibetan okay the Tibetan says the great compassion which hopes to free all beings from pain but we don't say that in English we say the great compassion with which you or in which you feel like you want to you see I mean so but do you want to maintain that distinction or do you care you see I don't know yeah you put a subtle barrier up for your reader every time you stray slightly from normal English so then you have to decide is this a barrier I should put up or need to put up or should I you know like some are cool you know some are for effect some are just weird and you want them to stop and and look at it and say my god what is that like the like the logic text you know like you just lay it down like it is you know and then they like they bust their brain on it it's correct and they just bust their brain on it and you want them to bust their brain on it but this one do you want to try to put it in normal English or do you want to slide into Tibetanese I don't know it does

[Speaker 2]
personify it yeah it's kind of what Rebecca said it indifferently keep it at home keep it over that's what we do sorry

[Speaker 1]
it used to sound bad to me I got used to it you see and that's a danger that's dangerous okay anyway they call it artistic life I license Arthur's authors we call authors I mean the author gets to do it he or she wants actually we're all altering this but we should take a vote I think I wore out my computer on the wrong what's the difference you see yeah what is where you hope to free them from pain yet is where you hope to protect them from pain I don't that's one of the most beautiful things about this book and let's just let him do it you know let's just let him go and do it one two three she ma done fucks uh not me then cheap let's put one more sentence in here one more go to the second one dongbo day down to my way ninja tempo in day hocks on them not okay ultimate personal responsibility no too much personal responsibility okay oh sorry what do you think about that it's getting sneaky right it's getting it's getting sensitive now compassion where you hope to free all living beings from pain therefore is also possessed by yeah you know out of people and I added so do do you know how people have great compassion the year day why because they have chum dookie ninja say chum dookie ninja that's just it's a it's a mantra in the monastery say chum dookie ninja they have the compassion that wants to take see them free from pain they do have that compassion but they don't have gum dookie ninja say gum dookie ninja they don't have the compassion that wants to reach out and protect them and that second one is the same as what maximum number I'll do it myself if nobody helps me I'll do it myself let's see where he goes I mean it's difficult right this is really difficult he's in difficult territory no and then you know people say well why you bother about this big difference I mean why don't you just try to get it you know but but by studying it you you make distinctions that allow you to develop it easier okay so let's see even the word bodhisattva appears in the Abhidharmakosha and it's described as wanting to save all beings and then you get into this thing of well maybe Mahayana and Hinayana are different because of how they see emptiness or something you see I mean so let's see where he's going one two three is a commentary on it tick see this weird word here tick you retroflex the tea so touch the very tip of your tongue and just a touch below it to the right behind your front teeth tick tick so without that it would be tick with that it tick okay then you make a perfect and that's why Indian people are talking about pens and cups like this you can make a perfect Indian accent if you are only twisting your tongue back okay no that's a trick you know okay and tick tick is a is a an abbreviation in Tibetan of a Sanskrit word tikka which means commentary okay who wrote the gulag dartik gossip J I think that's gossip J let's just confirm that you love near dar okay how many lines away from each other as close as possible say one okay where do you look for a book I don't think I've taught you guys this okay a is where I keep all my Tibetan books why why did I put a because I have to retype this gopher thing 400 times a day and the shortest I can make it the best I just put a and reference and catalogs and let's use ACI peace catalog okay nope oops maybe we'll look up that dick sometimes it's spelled like that sometimes it's oops don't get it there you know what would we do next if you find it Google later Google is very weak search tool because you can't it's only and and and and and so here you go okay so he didn't call it dartik why do you think it might have been called dartik what's the dar and look down on this black box who wrote it guilt of J what's his other name Dharma Rinchen Dharma okay dar sticker good old dar stick okay got it I wonder if that's correct dick dick let's see if there's any other dark takes on yeltsin J's dartik in turn Chen was dartik I think there's other tactics this is the catalog for Mongolia hundred and two thousand books it takes a while to get through yeltsin Rinpoche's dartik maybe here's get here's gulat tactic one more thing then we'll we'll give up I don't want to spend on you how about darn your dick or dick in note okay I'll have to do it later and I don't want to spend your time okay we'll fake it to what that was my old translation yeah yeah I think I'll start with doing something in in Sarah whatever happened I don't know and this is true yes oh that's why you're so quiet this one's open already I think oh it'll got to it she's like I like orange ones I like white ones I like red ones sorry mermaids admit I would admit admittedly so mermaids admittedly so June means to occur either in reality among those people or to occur in scriptural quotations so I fudged it okay that has a pre prefix on it the DMOD means to put down and it would be look and this is but good question but hang on how how ma not a more top but that's to say yeah let's check I think it's DMOD yeah oh okay see here mermaids there's the DMOD maybe it's the same thing maybe it's a dumb car kangen dog bum is to speak badly of somebody or to smut but of somebody so it's a it's a dumb car either way and if you're really serious about to bet you should get the great dictionary then you can look it up in like two seconds and check a spelling okay okay so this is guilt of J right guess I'm just saying oh people of the lower way people him Anna they have great compassion they want to free all beings from pain but they don't take responsibility you don't say I'll do it okay as such they are lesser he's glossing the Hina in Hina Anna so I italicized it he's trying to explain what Hina means in Hina Anna okay does that mean that take not Han doesn't have you know or you know he's my own anyway but um you know somebody in Sri Lanka or Thailand obviously as you go through life you'll find you know my supposedly Mahayana people who are really nasty and supposedly Hina Anna people who really take responsibility and and that means Hina Anna Mahayana is it's not a geographic or a cultural or a national thing it's a personal thing and you'll find lots of Hina Anna's in Tibet and you'll find lots of Mahayana in Sri Lanka okay well you knew that all right okay here we go we'll see what jelly beans do to pronunciation one two three num say gone okay how do we translate go but I'm sorry but how did we stick in numsingh

[Speaker 2]
remember that's this book by the way he called it illumination of the true

[Speaker 1]
thought of the illumination of the true thought kind of cute okay or explicate explication known as okay capers in the chair okay so he must be talking about bodhisattvas right and he says the compassion which they have is always hoping to protect all living beings from pain no matter which of the three objects that focuses upon what's the word here for objects be careful I get to have a jelly beans while you're thinking about how do you pronounce it object don't fudge it I mean jump one way or the other make pa say make pa that means object of focus and this make over here is make pa okay make a comma mick jung can say make pa con la mick jung make pa con la mick jung okay there you got two in the same sentence so if you were a hyper text there and you wanted to help future generations you and you'd use that sentence you see okay here's where it gets sexy you know like you're translating alarm in text and they start talking about being made in Jane you forget what it is him you you go for a ride to here you know okay let's do it together one two three they'll make bag on a yeah chilla make a ninja down make man up big pay ninja down Sam Jen Sam la make a ninja down soon all these make buzzer verbs so there are what oh sorry the first make by is a noun so it's what make by make by yeah this one is a verb this one is a verb say make by this one's a verb make by this one's a verb make by first one's a noun make by guy okay we won't forget all right ah how do you want to translate that when you say meet me ninja it's the compassion which doesn't focus on anything our focus is on nothingness right but he made it worse he said me may not make the ninja a compassion which make buzz on me may translate the compassion which focuses on I'm focusing on nothing sorry take it you can say that but we want to try to get the same pun in there make me like make me the one that mixed towards that which cannot be mixed well I already in there this focus thing oh that's nice how about that which cannot be focused upon yeah okay and on the on the person alone all right yeah yeah oh you're right he caught me I told you I wouldn't be consistent yeah

[Speaker 2]
that's true yeah hang on this is very famous and this is a big deal and and

[Speaker 1]
you know you should take it home over the holidays and think about it you know why are there three different kinds of compassion which one do I have which one don't I have okay here we go this is gonna be very touchy extremely touchy when you debate the winter debate there's a very very delicate subject about how the mind holds its object like this cup is appearing is this cup appearing to you as self-existent do you is there an object here which is appearing self-existent but to me there you say is there an object here which you are holding to be self-existent is there an object here what you believe is self-existent is there an object appearing to your mind is self-existent so there's no difference between the seventh and the eighth bodhisattva you see if there's something where you stop it stops appearing to your self-existent after the seventh for me Sammy so you get into zindagi you and Shen you and Nick pay you and shimba you and there's all these different objects now there's the object you believe in there's the object that appears to you there's the object you think you see you see there's the object you do see there's the object that's really appearing to you and then you have to be very delicate when you translate it so here he's saying zindagi you the way the object which it which it thinks it sees maybe I should put it that way well let's let go and see how it goes let's do it one two three there's some car make pa sen Chen la make a number do down doki number Chen do soon day and this is true oh did I do it again yeah yeah yeah I think I got out keep this one here because you know otherwise you'd say in how we when we have them focus Can I slide a little bit? I don't know.

I think it's all right. OK. So do they mikba in the same way?

I don't know. My high school teacher had a rule that if you could not make it pass it, you shouldn't. How we focus them?

Yeah. OK. OK.

Yeah. Yeah. You could.

You want to? OK. No.

When it's possessive, you don't put it in apostrophe. And when it's one is, you put it in apostrophe. That's a Chicago manual style thing.

OK. Let's go together. One, two, three.

MIKBE GONE JOKPA YINTE RANGDELE CHE LA MIKPA DANG MIKPA MEPA LA MIKPE NYINJE YANG MIKPE GONE MIKPE SELWA CHAWE CHIR DRAWA SHEPA NYIN MA SOG CHE SUMBE CHIR E That's right.

[Speaker 2]
Sorry? Did I blow something?

[Speaker 1]
Yeah. Let's check if the word is being repeated twice. Where would we check?

What book are we talking about, anyway? What book is he quoting from right now? The auto commentary.

Which auto commentary? Well, probably Master Chandrakirti's own auto commentary, right? Which means what he's commenting on is what?

Umla Jukpa. Madhyamaka Avatara, right? OK.

Entering the Middle Way. So we're going to go to the end. We're going to go to Entering the Middle Way and see if it has two dravas near each other, OK?

In the first few verses. Got it? So, kangir, tengir, or sumbhum?

Tengir, good. Any particular section of the tengir? Umla, nice.

OK. There's the 400 verses. We're not interested.

Good. Buddhapalita, Bodhisattva Charvata, all its commentary. You can hit a key that just jumps to the next book, OK?

And we're getting close. Gomrim, yeah. Jukpa, here we go.

So let's read it together. It's good luck, OK? It's like the last thing we do tonight.

Ready? We're going to start where that white spot is on the black thing. I'll put the arrow there, OK?

Right here. One, two. Can't see it?

Can you see it? I can't make it bigger. Just go wah-wah.

One, two, three. DRO-WA YO-WEI CHU-YI NANG-KYI DA-WA DA YO-DANG REN-SHI NYI-GYI DONG-PA THO-WA NYI GYAL-WEI SE-PO DI-YI SEM-KHAG DRO-WA NAM NAM PAR DRO-WA JA-CHIR YIN-JE DBANG GYUR ZHING OK. So I'll translate it, roughly.

Very rough. You can't read it? OK.

DRO-WA YO-WEI CHU-YI NANG-KYI DA-WA DA Living beings are like a moon reflected in rippling water. OK. YO-DANG REN-SHI NYI-GYI DONG-PA THO-WA NYI See them as being empty and as having no nature and as being shifty.

Meaning, OK, this is the, now this has to be your shtig, OK? Once you took Thich Nhat Hanh's class, you know, you're like, that's what that whole mantra is. YO-DANG REN-SHI NYI-GYI DONG-PA THO-WA NYI YO-DANG REN-SHI NYI-GYI DONG-PA THO-WA NYI It's like, which one are you going to be for me, you know?

You're going to kill me, you're going to save me, you see? It's like this. And things that are empty are always like that, you know?

The devil can be the angel in five minutes, we know. The angel can be the devil in five minutes, you know? It's all your karma.

There's nothing in them, you know? It's all up to your karma, you know? The temple can fall on us tonight.

We can all die from the temple, you know? Or you can have your holy initiation here and get enlightened, you know what I mean? It's yo-wa.

Say yo. Yo-wa. Everything has two sides, and it's only your karma.

So it's kind of frightening. You can't depend on anything, but it's encouraging because you can depend on your karma and how you treat others. If you treat others well, you don't have to worry about anything.

You can't go to any other refuge. You can't trust anything, because everything is yo-wa. Everything is the lord of death, or the lord over the death.

You see? Yama Raja, king of death, or the king who defeats death. Which is it going to be?

It's a beautiful mantra. OK, anyway, that isn't what we're talking about. YODO NARASIMHIGI THORA THORI.

GYALWA'I SEPA DHIYE SEMKANG DRO'AN NAM. The state of mind of the children of the Buddhas, right? Which wants to free living beings.

In order to do that, they surrendered to compassion. They surrendered to compassion. So my question for you, are there two dro'as around here?

Yeah, here's one. He said, living beings are like a moon rippling in water. Then he said, and Bodhisattvas want to save all living beings.

Right? So Chandrakirti says, I used the word living being twice in that sentence for a reason. You see?

He's explaining why he said dro'a twice. He says, the first one is the living being that you see as empty. The second one is just like general living beings, you see?

Do you get it? You see? Like, he had to write an auto commentary about it, because we're so thick, you know?

Do you get it? You get that the two dro'as are not the same? People, the word people ain't the same in this line.

People who are like a reflection of the moon on water. We want to save all these people, you see? So lots of people can feel like, I'd like to save all people.

Very few people can see that those people are, whether they get saved or not, it's all up to you. It's your karma, you know? You stop being violent, they won't die, you see?

You stop being violent, they won't have to die. Every time someone dies, we lost something, right? It's because of us, you see?

It's so profound, you see? Death occurs in the world because of our failure, you see, to be nonviolent perfectly. It's so profound, you see?

And that's why he, you get that, and then you have the highest form of compassion. That focuses on that which cannot be focused upon. Now it makes more sense, right?

What are they? Can they be focused upon? Can you stay there one way or the other?

No. Once you get to that compassion, then you can save the world. Then it's feasible to save the world, right?

If living beings look like they seem to look like, you can't save the world. If they are being produced by your karma, how you treat other people, at the yurt, in the campsite, at that mountain, tomorrow, then you can save the world, you see? It's so cool, very profound.

OK, we'll stop there. Yeah, I think, yeah. Yeah, obviously there's three kinds of compassion, because when you explain it to somebody at the stop and shop, they don't know who they are.

But yeah, you have to start with the, you know, don't dump your ice cream on the floor. I mean, somebody has to clean it up, you know? Then they take someone to be self-existent, and that's OK.

You know what I mean? I mean, that's lower level compassion. That's a very beautiful place to end, I think, yeah?

OK.

[Speaker 2]
SINGER SINGS IN FOREIGN LANGUAGE SINGER CONTINUES SINGING