Вступление на срединный путь (текущий курс, Аризона), занятие 34

[Speaker 1]
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 Chandrakirti. And then the text of Master Chandragomi.

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 MED KYI NYING RJE CHEN PO LA SOG PA SUM PO DE MIG PAS GONG NAS SROG PA YIN GYI BYUNG TSUL MIN BYA BA'I KHYAD PAR MED PA'I OK.

What is that, 14? MIG MED TSE WA'I DE CHEN CHEN RE ZIGS, sound familiar? Yeah, the mantra of Jetson Copper, right?

MIG MED TSE WA'I DE CHEN CHEN RE ZIGS. MIG MED TSE WA, love which has nothing that it sees. Love which sees nothing.

MIG MED TSE WA. And then they call that prayer what? MIG TSE MA.

It's called MIG TSE MA. MIG MED TSE WA, love with nothing. Love that sees nothing, OK?

So he says, and the three, is that the correct phrase? 16? Say this word in the second line, MIG PA.

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

OK, say MIG PA. So it's TIK TIK. Say MIG PA.

That means something you're focused on, the thing you're focused on. What's the word for I, E-Y-E? MIG, low tone.

OK, MIG. Then a verb was formed out of the word I. So MIG PA.

Say MIG PA. To look at something. You say MIG PA.

MIG PA. And then the thing you're looking at is the MIG PA. So MIG PA LA, MIG PA MIG GI.

Say MIG PA LA, MIG PA MIG GI. Look at the thing you look at with your lookers. OK, got it?

OK. 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. OK.

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, DAK SHEN YAM JE, of changing yourself into others. And then he says, and that's true because somebody else will come up and say, but I heard there were three kinds of compassion. MIG ME NYING JE, TZAM TZAM TZAM LA MIG ME NYING JE, CHUN LA MIG ME NYING JE.

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, OK? Got it?

So somebody came up to him in between there and said, no, there's at least three. There's MIG ME NYING JE, there's TZAM TZAM TZAM LA MIG ME NYING JE. There's lots of different NYING JEs, 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? OK. Nod your head.

All right. OK, let's go. I'm thinking of a color.

Let me think. Yeah, that's good. Let's try it there.

One, two, three. DE KHO NA NYI TOK PE SHERAB DANG MI TAK NA SOK TOK PE SHERAB KYI YI SIN JE KYI GO NE JOK PA YIN TE. This is true.

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

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

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

Past tense of nzimba. OK? And it takes on a special meaning of philosophy.

Say, sem kye kyi simbe go ne. Sem kye kyi simbe go ne. Can you have bodhicitta while you're seeing emptiness directly?

DONG NYI NGON ZIN TU TOK PE GYUR LA. Sem kye me me e che. There's no bodhicitta in the mind of a person seeing emptiness directly.

Sem kye yo ata. So he does have bodhicitta. So is it che me mikpa?

Is it something you can perceive? Che me ma mikpa ta. So it's not something you can perceive.

Me ata. So it doesn't exist. Che me ma mikpa me be tse ni yinpe e che.

Because that which you cannot perceive is the definition of non-existence. OK? So sem kye me ata.

Be gyur la sem kye me ata. So he doesn't have any bodhicitta in his mind. Me be e che.

Because it doesn't exist at that moment. Yo tan me pa nyi ka yinpa ha. So it both exists and doesn't exist at the same moment.

So me ata. So me ata. So he doesn't have it in his mind.

Yo ata. Accuse me? When I was in the diamond business, we had a lot of workers from China.

And they would say, accuse me? Yo ata. Sem kye yo ata.

Be gyur la. Sem kye yo ata. So he does have bodhicitta in his mind at that moment.

Tan tam sem kye yin, kun tsam sem kye yin. Ultimate bodhicitta or relative bodhicitta? Oh, nyi ka yo ata.

Nyi ka yo ata. Kun tsam kye sem yo ata. Be gyur la.

So at that moment, he has a deceptive perception. Sem kye nyi ka yo le e che. Because he has both bodhicittas in his mind.

Kun tsam sem kye chik gyur le e che. And one of them is deceptive perception. Yo dan, yo kye na wa dan, yo kye ne lu, mi tan ata.

So the way the object looks to him and the way the object really is don't match. So they don't match. Then kun tsam ma yin ma tan.

Then it's not deceit. Anyway, OK, anyway. He has bodhicitta, but simbe gone, they say, simbe gone.

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, established by what imbues them, and simbe, key simbe, held by, whether it's the wisdom with which you attain it.

Oh, suchness, right? Sorry? Yeah, ultimate bodhicitta at that time.

Yeah, ultimate bodhicitta is what? It's the direct perception of emptiness. Yeah.

There's a new bodhicitta you're going to learn this weekend. There's a third one. And a fourth one.

Sorry? Whether what imbues them is the wisdom with which. You see what I mean?

The it refers to what imbues them.

[Speaker 2]
OK?

[Speaker 1]
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 in 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.

She's 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? OK.

Let's do it together. One, two, three. Ning je sung po de mo ngar she te tap de la te ne jung go pa sung be kye.

And that's true. We're going to get sick of that, right? I heard it in Vinaya class today.

And that's true. OK. You can equally use essence and nature for law.

And I just choose to go where it might feel better to a Western ear. But there's not much difference. There's not much difference.

And I don't think you can declare that rangshin will be nature and law will be essence, for example. Because then you get into cases where rangshin sounds better as essence in that sentence. And you know, those are difficult words.

Swabhava. Often they're the same Sanskrit word. And that's helpful to know.

Nature might be helpful in some ways. I think I was hitting a little. 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.

OK, 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. OK, got it?

None. OK. Now, here we go.

One, two, three. Nipa jangpa la tene gepe ning je chenpo ngo shepa la. Teni yewa sosu dung shepa.

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, OK?

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.

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? I mean, we've got to do those bok chenpa things.

I heard people were up till four doing those. Doesn't leave me much time. But anyway, 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.

And I just see somebody stop for a Coke at stop and shop on their way from El Paso to Tucson, and I look at them and think that, oh, they're on a rope, and they're getting banged up on the way, and they can't control what's going on. And so 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 one with nature. That one's so developed. So I cut that out, and I go back to my $3 signs.

This is how I can do the initiation text quickly. So here is our second point from above. And then you get the exact same wording, right?

And then it helps the person who's reading your book. The next question is compassion. Here we will explain this compassion in three steps.

It's seni, definition. It's yewa. It's divisions or types.

Which do you like better? Categories, types, or division? Division?

OK, divisions, and explanation, and separate explanations. This is really cool. Now we're getting into a typical monastic textbook.

Now we're finally reached. This is probably the first real page that we've reached, where they start giving definitions and debating it and like that. OK, so one, two, three.

TAM BO LA DUNG NGEL CHEN GYI SEM CHEN GANG LA MIG YANG MA BU CHIK PA LA TSE WE TSER TZAM DU DUNG NGEL DANG CHAL WA DUR PAS LOG CHU MA MEN PA RANG GI NGANG GI GYE WE LO NGEL CHEN PU TSE NI YIN TE. 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.

Just stay in mind. Here's a word, difficult. Lojima.

Say lojima. Whenever I teach somebody this word, I tell them where I learned it. And I think we've had it before, but Ken Ribichet taught it to me in the Howard Johnsons on the New Jersey Chimpanzee.

And he had to have 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 chuma.

Chuma means artificial. So lojima minba 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? OK.

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 tsema, pramana, meaning a measuring of the object.

Colon because the second access in the positive to the first meaning is, oh, that's what we mean by uncontrived. Of itself is like more literary. That's all.

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

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

And then you're like, what are you going to do about it? Here's a nice little sentence. Who would do that?

One, two, three. GOM RIM LE GANG GI TSE YI DU ONG WEY BU MI DE WA SHIN DU SEM CHEN THAM CHE LA DU NGAK TE NE JANG WA DÖPE NAMPE NYING JE CHE MA MIM PA RANG GI NGANG GI DUG PA THAG NI THAM CHE GI TSUM PA DUG PA DE TSE DE DZO PA NYINPE NYING JE CHEN PO SHESA WEY DANG SU DRO LO SHESUM VEY KYE. We could just take it from the book, Jimmah 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 of the GOM RIM? OK. I'll just explain what it means, and then I'll fill in her translation later.

OK, this is true, because what do you call it? Stages? Sorry?

What do you call it? Steps? Oh, is it steps?

What did I want to call it? OK. Say GANG GI TSE.

GANG GI TSE. At the time, YI DU ONG WEY. Say YI DU ONG WEY.

YI DU ONG WEY. We had it last week. Yeah, heartbreaking, heart-stealing.

YI DU ONG WEY. Love me. YI DU ONG WEY.

BU. BU comes from the word for worm, which is a BU. A child, OK?

Just a little worm, you know? My brother calls them mat rats. OK.

BU. MI DE WA. Not happy.

Some kind of discomfort, pain. SHIN DU. Similar to that.

SEM CHEN THAB JE. Yeah. DU NGEL.

DE NE. DE NE means completely, completely, OK? It's not very common.

GYANG means what? GYANG can mean to make pure or to clean. Here it means, obviously, what?

Take away. Take away, OK? Forever, OK?

DE PA. You want to. NAM PAS.

Would you feel like that, OK? NYING RJE. Compassion.

CHEN MA MA YIN PA. Uncontrollable. RANG GI RANG GI RGYUD PA.

Comes of its own. Yeah. DAG NI THAM BYED KYI TSUM BA RGYUD PA.

Here, DAG NI, you have to know it's a weird translation for probably purusha, which means what? Persons, persons, OK? So it's probably just an odd translation of the Sanskrit purusha.

And you have to know that when you're translating a text which was originally in what? Sanskrit. Like, you kind of turn on your antenna, and you're sensitive to where somebody might have been in a rush that day, in class, at Diamond Mountain, and they just put DAG NI, which can mean a lot of things, instead of putting person.

TSUM BA RGYUD PA. TSUM BA. It acts equally.

It acts equally towards everybody, towards all people. TSUM BA RGYUD PA. When you get that, meaning equally what?

Treats them all as if they were your only child. Treats them all as if they were your only child. He just said before that you had to have that, or you couldn't get ning je, why?

Yeah, he gave this whole list of possibilities. If you didn't see them as beautiful as your only child, yeah, 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 calculate how much of a friend they are. But this is equal towards everybody. DE TSE, when you get that far, when you can think that way, DE DZO PA YIN.

What's DZOG RIM mean? Stage of completion, right? This DZO PA means complete.

Then ning je chenpo is DZOG. Your compassion is complete. And then we will deign to call it.

ZHANG ZHI ZHUO means, then it becomes something that we would count as ning je chenpo, great compassion. So he gave you a definition of great compassion. Then he backed it up with scripture.

So he said, all right, here's my definition of great compassion. And that's true because scripture says so. Who?

Who said so? Master Kamalashila. OK?

All right? So we'll fill in from Doubleday's edition. OK.

This ZHANG means number. So ZHANG ZHI ZHUO means to be counted among the number, which means, then it would be considered. Yeah.

We would count it. Then we would count it as great compassion. CHE SUNG GEI CHE.

So said. OK. The Doubleday edition doesn't happen until Alistair does his thing?

OK. Within the next six days or so. No pressure.

By the way, this is the classic monastic presentation on compassion. So they say if you know these few pages, then you've grasped the meaning of compassion. Now whether you have it is a different thing.

OK. Here we go. One, two, three.

DE LA YE NA SEM CHEN DU NGAL DANG, CHENG DU GYI NYIN RJE CHEN PO DANG, DE LE GYONG DU GYI NYIN RJE CHEN PO NYID. Listen to the prenasals. They're very famous in the monastery.

CHENG DU. Say CHENG DU. Hear the N in there?

CHENG DU. There's no N in there. It's just the prenasal.

Say CHENG DU. And then GYONG DU. GYONG DU.

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 CHENG DU, they'll just like, huh? And they're very polite. It's like when we practice our Chinese on people, and then they, you know?

You say, you know, you just asked where the toilet was, and they're like, you know? It's so nice you're trying to learn. But then you go, but what did you want?

There's a translation difficulty here. And I'll alert you to it, and we have to think about it. Probably I haven't been consistent, which is the worst thing of all.

But are you going to say the great compassion which hopes to free all living beings from pain? Or are you going to say the great compassion in which or where you hope to free? You see what I mean?

Does the great compassion hope to free the beings? You see, we don't say that in English. And people tend to do that in translating Tibetan.

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 what I mean? But do you want to maintain that distinction, or do you care? 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? Like, some are cool.

Some are for a fact. Some are just weird. And you want them to stop and look at it and say, my god, what is that?

Like the logic text. Not like, you just lay it down like it is. And then 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 personify it.

Yeah. It's kind of what Rebecca said in a different way.

[Speaker 2]
On the other hand, I have to leave.

[Speaker 1]
Keep it at home. Keep it at home.

[Speaker 2]
That's what we do.

[Speaker 1]
Sorry? I used to have a tax account back in the time when I was talking to my mother about doing this stuff. And it was just like, you can't really do it.

It used to sound bad to me, and I got used to it, you see? And that's a danger. That's dangerous.

OK. Anyway, what do they call it? Artistic license?

Arthur's? Arthur's?

[Speaker 2]
I think it's a yoga license.

[Speaker 1]
What do they call it? Arthur's? Oh.

I think the author gets to do it he or she wants. Actually, we're all authoring this, but we should take a vote.

[Speaker 2]
Uh. Uh. Don't look.

[Speaker 1]
My, uh, I think I wore out my computer on that one. What's the difference, you see? Yeah, one is where you help to free them from pain.

And the other is where you help to protect them from pain. That's one of the most beautiful things about this book. And let's just let him do it.

Let's just let him go and do it. One, two, three. Chi ma dang hlak sa nam dha nyi deng chik.

Let's put one more sentence in here. Go to the second line. Dang po de nyen rang dang tu mong wey.

Ning je chen po yin de hlak sam nam dang. OK. Ultimate personal responsibility or no?

Too much personal responsibility? OK.

[Speaker 2]
Oh, sorry.

[Speaker 1]
What do you think about that? It's getting sneaky, right? It's getting sensitive now.

Compassion where you hope to free all living beings from pain, therefore, is also possessed by, yeah, Hinayana people. Hinayana. So do Hinayana people have great compassion?

Duh. Yeah, they? Why?

Because they have chan du kyi nying je. Say, chan du kyi nying je. That's just a mantra in the monastery.

Say, chan du. Kyi nying je. They have the compassion that wants to see them free from pain.

They do have that compassion. But they don't have chan du kyi nying je. Say, chan du kyi nying je.

They don't have the compassion that wants to reach out and protect them. And that second one is the same as what? Hlak sam nam dang.

I'll do it myself. If nobody helps me, I'll do it myself. Let's see where it goes.

I mean, it's difficult, right? This is really difficult. It's in difficult territory now.

And then people say, well, why do you bother about this big difference? I mean, why don't you just try to get it? But by studying it, you make distinctions that allow you to develop it easier.

OK, 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 what I mean? So let's see where he's going.

One, two, three. What's gyula, uttara tantra, uttara tantra, which you guys study, dhartik is a commentary on it. Tik, see this weird word here, tik?

You retroflex the T. So touch the very tip of your tongue, just a touch below it, to the right behind your front teeth. Tik, tik.

So without that, it would be tik. With that, it's tik. OK, then you make a perfect ta.

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 twitching your tongue back, OK? No, that's a trick, you know?

OK, and tik is an abbreviation in Tibetan of a Sanskrit word, tika, which means commentary, OK? Who wrote the gyula dhartik? I don't know.

Sorry? Gyaltsabje? I think that's Gyaltsabje.

Let's just confirm that. Gyula, near dhar, OK? How many lines away from each other?

As close as possible, say one, OK? Where do you look for a book? I don't think I've taught you guys this, OK?

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 ACIP's catalog. Nope, oops.

Maybe we'll look up dhartik. Sometimes it's spelled like that. Sometimes it's spelled like that.

Oops. Don't get it there. You go somewhere else.

Nope. What would we do next if you can't find it? Huh?

What? Google, later. Later.

Google is a very weak search tool, because you can't. It's only and, and, and, and, and. So here you go, OK?

So he didn't call it dhartik. Why do you think it might have been called dhartik? What's the dhar in dhartik?

Look down on this black box. Who wrote it? Gyaltsab Jai.

What's his other name? Dharma Rinchen. Dharma Rinchen.

OK? Dharstika. Good old dharstik.

OK, got it? I wonder if that's correct. Let me see.

Dhartik. Let's see if there's any other dhartiks around. Gyaltsab Jai's dhartik.

Rinchen Chenwan's dhartik. I think there's other dhartiks. This is the catalog for Mongolia, 102,000 books.

It takes a while to get through. Gyaltsab Rinchen's dhartik. Maybe, maybe, I don't know.

Here's Gyula dhartik. One more thing, then we'll give up, because I don't want to spend all your time. How about Dharnyartik, or dhartik in note?

OK, I'll have to do it later, and I don't want to spend your time. OK, we'll fake it. Gyaltsab Jai's, 102, what?

That was my old translation. Yeah, yeah, I think Gyaltsab. I also was doing something in Sara, but whatever happened, I don't know.

And this is true, I guess, to come to this service. 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, too.

I like red ones.

[Speaker 2]
Sorry?

[Speaker 1]
Me means admit. I would admit. Admittedly so.

Me means admittedly so. Jung means to occur either in reality among those people, or to occur in scriptural quotations. So I fudged it.

That has a prefix on it, D. D-M-O-D means to put down. And it would be muh, and this is muh.

Good question. Muh and muh. Hang on.

Tau ma, not a muh, ta muh. That's to say. Yeah.

Let's check. I think it's D-M-O-D. Let's check.

Yeah? Oh, OK. See here, muh means, there's the D-M-O-D.

Maybe it's the same thing. Maybe it's a dumb con. Kang and dogpa means to speak badly of somebody, or to smutpa of somebody.

So it's a dumb con. Either way. And if you're really serious about Tibetan, you should get the great dictionary.

And you can look it up in like two seconds and check a spelling. OK. OK.

So this is Gyaltsabje, right? Gyaltsabje is saying, oh, people of the lower way, people Hinayana, they have great compassion. They want to free all beings from pain.

But they don't take responsibility. They don't say, I'll do it. As such, they are lesser.

He's glossing the Hina in Hinayana. So I italicized it. He's trying to explain what Hina means in Hinayana.

Does that mean that Thich Nhat Hanh doesn't have a, you know, or, you know, he's Mayan anyway. But, you know, somebody in Sri Lanka or Thailand, obviously as you go through life, you'll find, you know, supposedly Mahayana people are really nasty and supposedly Hinayana people who really take responsibility. And that means Hinayana, Mahayana, it's not a geographic or a cultural or a national thing.

It's a personal thing. And you'll find lots of Hinayanas in Tibet and you'll find lots of Mahayanas in Sri Lanka, OK? But you knew that.

All right. OK, here we go. Let's see what jelly beans do to pronunciation.

One, two, three. Cheers. Cheers.

Cheers. OK. How do we translate Gomu Rapsa?

How did we stick in Namsayin, you remember? That's this book, by the way. He called it Illumination of the True Thought of the Illumination of the True Thought.

Kind of cute.

[Speaker 2]
OK, OK.

[Speaker 1]
Or Explication, no, no. OK. Khyapar Sundarachaya.

OK. 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 it focuses upon.

What's the word here for objects? Be careful. I get to have a jelly bean while you're thinking about it.

How do you pronounce it? Object. Don't fudge it.

I mean, jump one word or the other. Mikpa. Say mikpa.

That means object of focus. And this mik over here is mikpa. OK?

Mikpa kangla mikjang. OK, say mikpa. Kangla.

Mikjang. One more time. Mikpa.

Kangla. Mikjang. You're like, OK?

There you got two in the same sentence. So if you were a hypertext there and you wanted to help future generations, you'd use that sentence. You see?

OK. Here's where it gets sexy. You know, like you're translating a Lamrim text and they start talking about mingmei nyingje, and you forget what it is.

You go for a ride to here. OK, let's do it together. One, two, three.

De la mikpe gone ye na. Che la mikpe nyingje dang. Mikme la mikpe nyingje dang.

Semjen sam la mikpe nyingje dang sum. All these mikpas are verbs, so they're what? Oh, sorry.

The first mikpa is a noun, so it's what? Mikpa. Mikpa.

Yeah. This one is a verb. Say, mikpa.

This one's a verb, mikpa. This one's a verb, mikpa. First one's a noun, mikpa.

Got it? OK, we won't forget. All right.

How do you want to translate that? When you say mingmei nyingje, it's the compassion which doesn't focus on anything or focuses on nothingness, right? But he made it worse.

He said, mingmei la mikpe nyingje. The compassion which mikpa is not mingmei. Translate it.

The compassion which focuses on focusing on nothing.

[Speaker 2]
Sorry?

[Speaker 1]
Say again? AUDIENCE MEMBER 2 You can say that. But we want to try to get the same pun in there.

Mingmei la mingmei. The one that mixed towards that which cannot be mixed. Well, we're already into this focus thing.

Oh, that's nice. How about that which cannot be focused upon? Yeah, OK.

And on the person alone? Did I write it? Yeah.

Yeah. Ooh, you're right. He caught me.

I told you I wouldn't be consistent.

[Speaker 2]
Yeah. That's true.

[Speaker 1]
Yeah, hang on. This is very famous, and this is a big deal. And you should take it home over the holidays and think about it.

Why are there three different kinds of compassion? Which one do I have? Which one don't I have?

OK, so here we go. This is going to be very touchy, extremely touchy. When you debate, 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? Well, to me, there is. You see how you say, is there an object here which you are holding to be self-existent?

Is there an object here which you believe is self-existent? Is there an object appearing to your mind as self-existent? So there's no difference between the seventh and the eighth bodhisattva bhumi.

You see, there's something where it stops appearing to you as self-existent after the seventh bhumi. You see what I mean? So you get into zhintang gi yu, and shen yu, and mikpe yu, and shenpe yu, 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, zhintang gi yu. The way the object which it thinks it sees. Maybe I should put it that way.

Well, let's let it go and see how it goes. Let's do it. One, two, three.

De, sun, ka, mik, pa, sem, chen, la, mik, ne, nam, pa, du, ngel, dang, ren, du, ki, nam, pa, chen, du, sung, de, shin. And this is true. Oh, did I do it again?

Yeah, yeah, yeah. I think I've got to keep this one here. Because otherwise you'd say, in how we, when we have them focus.

I think I did it a little too complicated. Can I slide a little bit? I don't know.

Yeah, I think it's all right. OK, so do they mik pa 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. Sorry?

No. When it's possessive, you don't put it in apostrophe. And when it's wanted, you put it in apostrophe.

That's a Chicago manual style thing. OK. OK.

Let's go together. One, two, three. MIGPE GONE JOKPA YINTE RANGDELE CHE LA MIGPA DANG MIGPA MEPA LA MIGPE NINJE YANG MIGPE GONE MIGPE SELWA CHAWE CHIR DROWA CHEPA NYI MESO CHESUM BE CHIR E Translation.

Sorry? Did I blow something? Yeah.

Let's check if the word is being interpreted twice. Where would we check? But what book are we talking about, anyway?

What book is he quoting from right now? The auto-commentary. Which auto-commentary?

Well, probably, yeah, probably Master Chandrakirti's own auto-commentary, right? Which means what he's commenting on is what? Uma Lajupa, Madhyamaka Avatara, right?

OK? Entering the Middle Way. OK, so 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, Kangyur, Tengyur, or Sumbum?

Tengyur, good. Any particular section of the Tengyur? Uma, nice, OK.

OK, there's the 400 verses. We're not interested. Vrindapalita, Bodhisattva Charvatara, all its commentaries.

You can hit a key that just jumps to the next book, OK? We're getting close.

[Speaker 2]
Gomrim, yeah, Jukpa.

[Speaker 1]
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 YI GYA-WEI SE-PO DI-YI SEM-KHAG DRO-WA NAM NAM PAR DRO-WA JA-CHI YIN-JE WANG-GYUR ZHING OK, so I'll translate it roughly, very rough.

You can't read it? OK, DRO-WA YO-WEI CHU-YI NANG-GYI DA-WA DA Living beings are like a moon reflected in rippling water. YO-DANG REN-SHI NYI-GYI DONG-PA THO-WA YI 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 Trisuma's class, you know, you're like, that's what that whole mantra is. YO-YA-MA RA-JA-SA-MO-ME-YA YA-MI-DA-RE-NA-YI-DA YA-RI-YO-RI-NA-YI-KE YAK-YA-TSU-MI-YU-RE-ME-YA BU-HU-PET-TE-TSO-HA It's like, which way 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. 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 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. Yod-ra-na-shin-yi-gi-do-ra-ta-ni.

Gya-we-se-po-di-sem-kang-do-wa-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 droas around here?

Yeah, here's one. He said, living beings are like a moon rippling in water. Then he said, 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 droa twice.

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? He had to write an auto commentary about it because we're so thick. Do you get it?

You get that the two droas 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.

That'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 until you have to clean it up.

Then they take someone to be self-existent and that's OK. You know what I mean? And then that's lower level compassion.

That's a very beautiful place to end, I think. OK.

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