Вступление на срединный путь (текущий курс, Аризона), занятие 42

[Speaker 1]
Where we are is that, somebody asked a question if Arya Nagarjuna wrote any books that covered both emptiness and compassion. And then, surprisingly what book wasn't there? The one we're talking about, yeah.

What's it? Savaśīram. The Root Text on Wisdom, right?

And then, there were three other books that he wrote that do treat emptiness and compassion, both. Our debater is trying to show how the String of Precious Jewels, right? How it does teach both.

And we got two different lines from Rinchen Therma. And this one was a little confusing because he didn't give us the whole reference. And we decided we'd have a footnote.

So, there's the lines that begin with, if we and those of the world around us have any hope of attaining the massive state of enlightenment, then we have to write a footnote that says, then its root within us, the wish for perfection must be firm as the mountain core of the world. And we should put the reference, right? We've been doing that.

So, we'll go to Gopher. I like to have two Gophers up at once. Ted fixed it so I could do that.

And we'll search for something. What's unique in these two lines? What would be good to search for?

Nothing's unique, okay? Like it's what anyone else would have said. You know?

Every piece here is something that someone else would have said. So, I would say, Chuk Thog Dunar, Thog Dunar. Okay?

And where do we search for it? We don't want to just find it. We want to find the original.

Sumbum Kangyur or Tengyur?

[Speaker 2]
Tengyur.

[Speaker 1]
Tengyur. Which section of the Tengyur? Uma.

Uma, good. Lame Chanchug Thog Dunar. Do we have it?

Did we get it? Lame Chanchug Thog Dunar. Is that it?

Yes or no?

[Speaker 2]
Yes.

[Speaker 1]
Don't say it so fast. It doesn't have the same first line. Okay?

The line before it is Samgye Mi Khyab Che Wang Ma. Okay? This is not it.

Okay. I told you it wasn't unique. Lame Chanchug Thog Dunar.

Same problem. Hmm. This is where you find out that ACIP hasn't finished all the Tengyur.

And the Rinchen Dharma is not in the Uma. Why? It's not in Madhyamaka.

They put in all Madhyamaka. We did that early on.

[Speaker 2]
It is a middleware text.

[Speaker 1]
It is a middleware text. It's a letter. And there's a separate section for letters.

It's not considered an epistle. There's a separate section called epistles. And from, you know, like Paul.

Paul would have written. So it's not considered like New Testament. It's often the epistles.

Okay? And that's not input yet. So we'll do that later.

Why are these things there? What are they?

[Speaker 2]
They're the sheks that mark. A she that marks the.

[Speaker 1]
She after the first syllable of a line. Yeah, okay. This is a rule.

I'll show you. If the first line of a text begins with only one syllable and then ends, the phrase, and there's a marker, right, that vertical thing. Then there's a different kind of marker.

It's called a pungshe. And there are these dots on top of it. And then, okay.

And they did that to, because little pieces tend to get lost if they only have a normal vertical line. So they made a different vertical line. And we just take them out when we're preparing a new book.

Because they won't be, they won't be in that place anymore. And I'm not going to convert to Tibetan tonight because we got here late. And, you know, we don't have time to do much.

So here we go. Please read along. Any clue about how you should read it?

It's poetry, okay. How do you know, because there's these two, they start each line with a vertical mark, okay. So whenever a line starts, when a line starts with a vertical mark, you know it's probably poetry.

So here we go. One, two, three. DHE LA CHANG CHU SEM PA YI YUNG DEN DOR DEN CHA WA NI JIN DAN TSU DRIN SU TSUNG DRU SANG DEN SHERA NING RJE SO This is still the Rinchen Tome.

These are really, really famous lines. So it's good. It's beautiful that we have them.

Very, very famous. It's nice to end the course on these lines. They present the Bodhisattva's way of life and then they present the correlations.

Really beautiful. Very, very important in Buddhism, in the history of Buddhism. These lines are some of the most important lines in the history of Buddhism.

So here we go. I don't think this should be... Well, let's translate it first.

Well, I can't check it. Oh yeah, I can check it. When we gave the talk in Tucson, this last time, we used Rinchen Tome.

And I recovered it from the uncataloged data of ACIP. ACIP doesn't know they have it, but I know they have it. I think something here is spelled wrong.

This Yi right here. I think it should be possessive and not instrumental. So let's check.

And it happens to be in a directory called Rinchen. That's Gyaltsabje's commentary, by the way. And that's the exact part that we're on right now.

And what did he use right here? Can you see it? Yeah, he made it instrumental also.

So that's probably correct. It's probably not wrong. Let's see if the root text is here.

There's the root text, and it's correct as it is. So now we have to translate it differently. It doesn't say the good qualities of Bodhisattvas.

It says, by the good qualities. Oh, there was another thing here that I just noticed. I want to do this search one more time.

How does he spell ten? Gyaltsabje. How does he spell it?

With a denbu. B-S-T-E-N. See where the arrow is?

Okay. Dor du tenparchawa. Let's see how the root text in the ten-year is spelled.

Hang on. Right there. Tenparchawa.

See, without the A. What's the difference? With the E, it means to rely on something, or to follow a path, like Lama Tenzin, the guru yoga.

And then this ten means to show or to teach. So if we take it with the A, this line would mean what the Bodhisattvas teach, because of that instrumental that I didn't think should be there. But if you change this one down here, it means here are the qualities in brief which Bodhisattvas should practice.

It changes the thing completely. Then it makes sense. Then this instrumental makes sense.

So that feels more comfortable to me. How would you confirm it in a way? Like the ten-year is wrong.

Or Gyaltsabje is wrong. How would you confirm it? No, it's type...

The scans are that. Sorry? You could do that.

But you could go to the Sanskrit. This is like one of the cases when the Sanskrit would be useful. You see, it would be shiksha for a ten with an A, and it would be something else.

Actually, I don't know if it was an E. And then you would know. Does this text exist?

I don't know if we have the Sanskrit for that. But we'd have to find out. So we have to make ourselves a note.

Check this ten. Okay. What was one of our rules?

Not to leave stuff for later. Anyway, I'm not in a mood. It's like nudening stuff.

Okay, here are the instructions. Sound familiar? Why?

Yeah, because of correlations. But it's also the six perfections, right? So this is like a classic occurrence.

This is like 200 A.D. This is like one of the first occurrences in commentary of the six perfections. Let's keep going. So what he does in this piece that has been selected is first he goes through and names them.

Then he goes through and names what they do. And then he goes through and names their karmic results. And so these are very, very famous, really famous.

Okay, so here we get the second pass through, which is what do they do. Okay, let's read it together. And you're going to go what?

Okay, it's poetry. Ready? One, two, three.

One, two, three. Nyi, je, ro, shi, lo, dro, so. Okay.

Do you know rang-dön and shön-dön? Sometimes enlightenment is defined as gaining the two purposes. Fulfilling two purposes.

Like what are they? Yeah, so only an enlightened being can, has fulfilled their own and others' purposes, right? So everyone is enlightened.

Because Buddha is enlightened. Oh, good, good, good. Khyapa-machung, khyapa-machung.

Because he has reached the, he has fulfilled both goals. Good, khyapa-machung. So he has fulfilled both goals.

No one can tell me the two purposes. Sure. So, Okay, take the Buddha.

So he has fulfilled his own purposes. Why?

[Speaker 2]
He's enlightened. Oh.

[Speaker 1]
So there's no more suffering beings. Because he has perfected the needs of others. Di shön-dön mayin.

Di shön-dön mayin. So it wouldn't be fulfilling others' goals if we got them enlightened. So it is fulfilling others' goals to get them enlightened.

So if you fulfill others' goals, everybody else's goals, they must all be enlightened.

[Speaker 2]
Good, good, good.

[Speaker 1]
Okay, she's good tonight. I'll let her go. But it's a big argument when you debate in the winter debates, because it opens, the text of Dharmakirti, Master Dharmakirti, opens with, you know, a Buddha has fulfilled both needs.

So, but he hasn't fulfilled my needs. Like I still want some of this cake. You know.

You know, so there's this debate about it. So you have to think about that. Anyway, here he says, jimpa is defined as yong-tang-wa-in, your own needs.

What's yong-su-tang-wa? This tang-wa, this tang can mean to send, and it can also mean to give away. So, so how do we translate it?

Abandon your own needs? Completely tang-wa-in. Rang-din.

Completely giving away. It can mean give up, but it can also mean give away. Big difference, right?

Big difference. This one is give away. Giving is often described as tang-wa in that sense.

Giving away what? Rang-din. Giving is, giving is, giving is to give away the things we want.

I would say, ya, rang-din, svarta, the things we want. Sutra of Shen-pen. Yeah, so he's playing with rang and shen.

se-pa-cho-wa-pang. Pang means what?

[Speaker 2]
To give up.

[Speaker 1]
To give up. What's cho-wa?

[Speaker 2]
Anger.

[Speaker 1]
Yeah, yeah. Okay, so, patience.

[Speaker 2]
Patience.

[Speaker 1]
Then, this one he switches, I don't know why, but he puts the thing at the end. Tsun-du is what? Joyful effort.

Joyful effort. Ka-pa-cho-pao. What's ka-pa?

Wa-cho. Yeah, here it means qualities. And pao, this isn't the pao in pao-ma.

This is spao. The other one is da-pao. Yeah, this one means to increase, or to multiply.

[Speaker 2]
So...

[Speaker 1]
How do you want to translate ka-pa-cho? White things? It's not just deeds.

Cho is more like qualities. Personal qualities. Pure qualities, I like it.

It's actually what multiplies. Hmm... Sam-ten, se-chi, nyo-mo, me.

Sam-ten? Meditation. Se-chi?

One-pointedness. Nyo-mo? Mental afflictions.

Which is in Sanskrit? Klesha. Right?

We have it in the Yoga Sutra a lot. Klesha, klesha. And what was the related English word?

Do you remember? Holly. Because it prickles you.

And the definition of a mental affliction is that which disturbs your peace of mind. So, what he's saying is that meditation... I added this choice.

It's nyo-mo, me. It makes you... It makes you unafflicted.

Mental affliction-less. Okay? Hmm...

So, sam-ten, nyo-mo, jom-pa, ta. Sam-ten, you know? Nyo-mo, jom-pe, kya-pe.

Nyo-mo, jom-pe, kya-pe. If something is a deep state of meditation, it always destroys mental afflictions.

[Speaker 2]
Ha-ha-ha. Yeah, you say dhammadu.

[Speaker 1]
Or you can say makyab. Yeah. So, Klesha, what's your counter-example?

So, you have to think of a type of meditation that doesn't destroy mental afflictions.

[Speaker 2]
When you come out of it, they remain. They... It destroys mental afflictions, not latent mental afflictions.

[Speaker 1]
Yeah. So, show me one that doesn't destroy latent ones.

[Speaker 2]
Doesn't destroy latent ones?

[Speaker 1]
Yeah. From the Yoga Sutra.

[Speaker 2]
Oh. Ha-ha-ha. Somebody help.

[Speaker 1]
Rupa Bhatt. How does it go? How does it go in the first chapter?

Rupa Bhatt. Because it leads to the realm of form. Yeah.

It's in the Yoga Sutra. He warns against it. Like just breathing, watching your breath, and then temporarily feeling nice, and then it causes a rebirth in a bad place.

Temporarily bad place. Okay. All right.

Sherab tenla vep. Mvep. We had it last week, right?

Say mvep. Mvep. Tenla.

Tenla. Tenla mvep. Tenla mvep.

Okay, good. Sherab tenla vep as the ten of denpa. Tenla vep means tenla vapa.

It sets down or... What do you call it?

[Speaker 2]
Establishes.

[Speaker 1]
Establishes. That's nice. The den of denpa.

[Speaker 2]
The meaning?

[Speaker 1]
Yeah. The meaning of truth. The meaning of the truth.

We're almost done. The third one. Nyingze?

Is what? Compassion. Yeah.

Why did they say nyingze?

[Speaker 2]
Because... Love and compassion. Love and compassion.

[Speaker 1]
Sometimes nyingze is just another word for nyingze. Okay. Nyingze what?

Heart love. Heart's love. Okay.

Semzen tamzela. Nyingze?

[Speaker 2]
Compassion.

[Speaker 1]
Rojik?

[Speaker 2]
Same taste.

[Speaker 1]
How do you say it in Sanskrit? Ekadasa. Ekadasa.

Very famous. Say ekadasa.

[Speaker 2]
Ekadasa.

[Speaker 1]
Ekadasa. Ekadasa. All things are one taste.

Single taste. Sometimes I translate it as a single song. Because we don't say single taste in America really.

It's a single song. Lodur? We had it once I think.

It means wisdom. It means wisdom. But sometimes it's more shaded towards intellect.

Or intelligence. Does intelligence differ from wisdom? Yeah, I think in modern, in American English, wisdom implies some deeper and almost spiritual You can be intelligent and not wise.

Most wise people are intelligent. Something like that. So, So, How do you want to, How did he translate, Did he use Nyingze before?

No. So he's used a different word for compassion. Do we change it or do we keep it the same?

He's used a word which is more like love. I think love. Why?

[Speaker 2]
Because it's different than he's used everywhere else.

[Speaker 1]
Yeah, he's drawing attention to what it is. By changing the word he draws attention to it. Love.

Love is a kind of compassion. Love is a kind of compassion. Okay, it's really beautiful.

Love is the wisdom of a single song. A kind of compassion towards all living beings. What does ekarasa mean here?

Sometimes ekarasa, we're going to have it tomorrow. How's it go? Tramse dulpa kirampat.

Say Tramse. Kirampat, Kirampat, Tramse you know? It means Brahmin, Brahmin.

So, very common for famous Buddhist saints to be born as Tramse's. Like there's, in the Jatankarpa tangkas, We'll have a scene where Jatankarpa has been born as Tramse in his previous life. So he's, you see in the painting, he has a white robe on him.

And he's offering a crystal rosary to Lord Buddha, like a diamond rosary. And because of that act, all the people who ever study his books understand emptiness. He set in motion the karma for people to understand emptiness by offering like a diamond rosary to Lord Buddha.

But you see him dressed up as a Tamsay, Brahman. And it was considered a high birth, right? It's like if you're just going to be born in a...

If you were going to pass away right now in a Tibetan monastery, I think you'd probably want to be born in China. You see, people take birth in the country which is on the up, which is most influential at that moment. And then they take birth in whatever is the higher caste of that country, whether it's as a business person, maybe in America or something like that.

They always take birth in a place where they have lots of resources to help people, you see. Oftentimes. Okay, so Nyingje Rungchit Lodrosong.

Oh, Tamsay Dulpa. Dulpa means butcher. Ki means a dog.

Pak means a pig. Pigs and dogs are all the same, right? Revel in the nature where Brahmins and butchers...

Pigs and dogs are all the same, right? That's ekarasa. Is President Bush the same as a pig in India right now?

I mean, you know... Yeah, or from the point of view that they're both empty, right? They're both projections, right?

The highest position in the world and the lowest are both projections. And in that sense they're ekarasa, right? One taste.

So this kind of love though is ekarasa towards everybody. Which is a kind of protection, right? Do you remember that?

[Speaker 2]
But you could have compassion for a fag.

[Speaker 1]
What fag?

[Speaker 2]
If things are empty.

[Speaker 1]
I didn't say that. I know. Okay.

These are the most famous lines by Arya Nagarjuna. Almost. I mean, there's this one...

Let's find the second most famous. There's the opening lines of his root text on wisdom. There's no coming.

There's no going. There's no growing. There's no stopping.

Those are the most famous. But this got to run across a second. Okay.

Let's do it together. One, two, three. Okay.

I think I already translated this somewhere. So I'm going to look for it. The only thing I wanted to draw your attention to was right here.

Okay. Say supe. Supe.

And no one's going to say supe, right? Say supe. Supe.

Supe. Supe. Not supe.

Supe. Supe. Supe dang den means, if you refuse to become angry, you will always be beautiful.

Your face will be beautiful. But if you say supe dang den, it means, if you kill somebody, their face will be beautiful.

[Speaker 2]
Okay. Okay.

[Speaker 1]
No, you've got to get your low tones and your high tones. No, because you can get some surprising results in the monastery.

[Speaker 2]
You know.

[Speaker 1]
Okay. But here, say dang den. Dang den.

It's a nga, ending with a nga and then starting with a prenasal. And it's very strong. Okay.

Now he just puts it in the instrumental. How do you want to translate it? He says, by giving, financial prosperity.

By morality, happiness. By patience, beauty. By joyful effort, authority.

By meditation, peace. By the mind, meaning wisdom, liberation. And by love, all things are achieved.

No, it's got to be leads to, or brings. Where's Lorian? Huh?

No, you need a verb. Giving blah blahs prosperity.

[Speaker 2]
Brings. Brings.

[Speaker 1]
Oh, I think I've translated it before. Let's see.

[Speaker 2]
It's in the Europe tour folder.

[Speaker 1]
It's in the what?

[Speaker 2]
Europe tour folder.

[Speaker 1]
Europe tour folder. Okay. I think it's also in the last talk.

[Speaker 2]
I think I just did it.

[Speaker 1]
Giving brings, well, the things we need. An ethical life gives happiness. Refusing to get upset or angry brings us beauty while joyful effort grants us grace and authority.

Meditation leads to peace while understanding liberates us. Compassion achieves all goals. Is that okay?

You have to say yes. Here's a trick you can do. I might have said compassion, let me see.

But that's for, that's an audience in a church. Right, Winston? So we had to adjust it a bit.

So, I don't think we want to use it. Is it not too watered down? It's okay?

It's all right? For a technical translation? No problem?

Okay. Oh, we'll change that. This is the ultimate text on the correlations.

And this is why we used it for the relationship talk in the church. Because that's, I mean, relationships are all about correlations. I don't like this quality in my partner.

Okay, well then stop anger. I don't like this quality. Then stop, then start doing joyful effort.

Like that. This is how you design your partner. Redesign your partner.

Oh, and then love achieves. Okay? And we're going to see our editor, Dalai Lama, like next week, two weeks?

When we give him the Christian book. But we were thinking to propose a book about relationships only based on Nagarjuna. Like only using Arya Nagarjuna.

Like maybe all of his books. The six great books. So that would give us an excuse to translate them.

And Krishnadevaraya is talking about maybe having it be the next book jimba, I think. Or the next one after that. Fall book jimba.

Start off, start with all the Nagarjuna texts. Arya Nagarjuna's texts. Okay, let's read this together.

One, two, three. dumbo deda ma lyubar jikcha paro jimba yi yeshe samkhimi kya yu jikten gunbo ni tong gyur she sung re Okay. He's been proving something all along.

Okay. Okay. This is this idea that only Buddhists can see other Buddhists in their classic form.

Okay. And tantra, the exercise of tantra is to attempt to see them. Kirtan, the first stage of tantra is to attempt to see them in sort of a make-believe way.

Like, okay, next time I walk into the shopping shop, I'm going to see, whoever's behind the counter, I'm going to see them as a Buddha. Like, you just decide. And then you drive to Bui, you know, and you fly into the place, you know, and you look there and she's already gone home or something.

But you just decide, you know, you try. And then you walk in. But really, in reality, only an enlightened being can see another enlightened being.

This is... It's in the praise to Yamantaka that we have. It's in the grace that you learn to Yamantaka.

Okay. Bao chokyi chu yu chen. Which can only be perceived by the highest warriors.

Okay. Okay. Su chok chok tu ta bu chok.

Bao chokyi chu yu chen. Dukkha dui dun dze pa. Okay.

Sorry? Oh, it's just like savior of the world. As, you know...

Yeah, Superman. I guess it's Spider-Man, not this, but... Yeah.

Now, this Shreya Sumbe chair came way down here, so we got to go back and make sure that we got it in here. That's right there, okay? We covered it.

And this is true because blah blah blah, and blah blah blah, and blah blah blah blah blah blah blah blah blah blah.

[Speaker 2]
Okay? Alright?

[Speaker 1]
Okay? Rex, are you awake? No.

[Speaker 2]
Rex, are you awake?

[Speaker 1]
You got to eat some of this cake, okay? Okay. This is a special cake I got.

If you eat one bite, you'll get enlightened. I'm not kidding. Okay.

So, here. You got to... Don't take too much, okay?

Because you might gyp somebody else. Okay. And...

This keeps him awake the last half hour. This is something I invented. Okay.

These are my favorite, favorite Valentine hearts. Pick out one and give it to me, okay? Yeah, I have to have it.

This is like, Le Chocolat de Pere Tapistre de M. Sanig. Right?

Is that good? Where's my French translator? Sounds good.

It said, uh, nice girl. Okay. This is also a very powerful trick.

Okay. McNally. Upside down.

Pineapple. Okay. Tell me when it works.

It's good. They're omniscience, for sure. I guess they're Dharmakaya, right?

Oh, no.

[Speaker 2]
Maybe you just didn't see the...

[Speaker 1]
Oh, yeah, but it's up. Sorry? I think 100%, yeah.

Okay. Oh, we gotta translate this, because it has your favorite word in it. One, two, three.

Chu, yin. Tu, bei, ji, da. Ten, bei, su, yu, de.

Okay, good. How do we translate chu, yin? What is it?

Spirit reality? Alistair knows all. Spirit reality.

Okay, one. By the way, what's the prenasal for alabia? What's the prenasal for alabia?

Mbek, right? Mbek. There's one exception in the whole Tibetan language.

And it's right here. They say gyamdo. Say gyamdo.

So it's not gyengdo. Okay, one more time. Gyamdo.

Gyamdo. Gyamdo. So if you go in the monastery and say gyamdo, they're like, huh?

And you gotta give it that weird prenasal. Gyamdo. Gyamdo.

Okay. In Ladakh they would say, skibskro. So if you're hoping to learn Tibetan, don't go to Ladakh.

Okay. Thank you.

[Speaker 2]
Uh-huh.

[Speaker 1]
Ooh. Which one's better, Vengamy? The musmusu or the mumumu?

[Speaker 2]
I think one of each.

[Speaker 1]
Ole, blang, or fonse? Fonse. Yeah.

Gyamdo. That means take one of each.

[Speaker 2]
I don't think that's what it means.

[Speaker 1]
No, I gave him three choices and he said gyamdo. Okay. Say chinduk.

Chinduk. Ki. Ki.

Kam. Kam. Gepar.

Gepar. Che. Che.

Chinduk means par chinduk. What's that? The six perfections.

Kam?

[Speaker 2]
No, see.

[Speaker 1]
Yeah, see. Right. And it can mean division.

And gepar means to, in detail, or expanded. Gepar chene. Having expanded the kams of the six perfections, we undertake the satchu, the practice of the satchu, what's satchu?

The ten bodhisattva gumis. What's that mean?

[Speaker 2]
We understand the six perfections and start practicing on the ten levels.

[Speaker 1]
Yeah, I like that. But, I'm going to say develop our capacity. Now, there's a word here, do you know rakpa?

Rakspa? Growth, yeah, growth. And he wants to say that he doesn't make his...

So I need Lori, we need English here. This is true because in the present... We have to add a wording here that indicates that he only makes this...

It's only a rough presentation. It's not a detailed presentation. But we don't want to be derogatory to a high lama.

You see? It's not meant to say he didn't know how to expand on it. He just wanted it to be...

But I don't want to say rough.

[Speaker 2]
General? Cursory?

[Speaker 1]
Say again?

[Speaker 2]
Cursory.

[Speaker 1]
Cursory also sounds derogatory. A little bit? A little bit?

No. Give me another way of saying it. If he wanted to say brief, he'd say brief.

Here he means...

[Speaker 2]
Rasa?

[Speaker 1]
Rasa also got... You see, when you're translating and you're talking about Arya Nagarjuna, you just don't want to add any words that sound... There's a thing in English composition too where they say, don't say Shakespeare writes so brilliantly.

You know what I mean? Because people know that.

[Speaker 2]
Pithy?

[Speaker 1]
Pithy. This rakpa means... Like when you've roughed out the building.

Right, Doug? And you haven't done the... You haven't done the...

[Speaker 2]
Outline? Initial?

[Speaker 1]
Preliminary? What was it? Initial?

Initial? There's a Tibetan word for outline.

[Speaker 2]
In the...

[Speaker 1]
What? It sounds like he didn't know how to write smooth, you see? Yeah.

Preliminary. Preliminary. Outline.

Okay? Well, let's do... This is going to be a problem, but let's do...

Let's have a problem together. It's like that last one we had where either Gyaltsogye was wrong or the Tenggir was wrong. And you feel something wrong.

You feel something's going on, textually. And you can't really blame them, okay? It wasn't...

It was carved, and the people who carved it couldn't read. And they're carving it in a mirror image, right? Like, they can read only in mirror image.

You know? They are carving this woodblock this way. You know?

And they can't read what it says anyway. And then oftentimes the author wasn't there when it was carved, or this is the third carving. Okay?

So, what I mean to say is you get a lot of mistakes in Tibetan, and it's not because the author couldn't spell. It's usually the woodblock guy. Okay?

So, one, two, three. DO DE KUNG LE DU PA DANG CHU YIN DU PE SA PA DANG GYA CHE WEY CHOG DO DU TZAM SHI TEN PA DE GYE PA TEN PA YIN TE Scythe we can say. Sphere of...

Reality. Give me an adverb here. Presented only...

It says DO DE KUNG LE DU PA, which means... Briefly is okay? Only briefly?

In brief. How about in brief? Presented only in brief.

Briefly okay? Briefly sounds like he only had time. It doesn't...

It doesn't give an unwanted connotation of he just... of time briefly and not...

[Speaker 2]
In brief. Succinctly.

[Speaker 1]
Succinctly.

[Speaker 2]
That's good.

[Speaker 1]
Succinctly? Oh, it's DO DU. DO DU.

[Speaker 2]
That's not what he means though. Abbreviated.

[Speaker 1]
I need a LE. Abbreviated. Concisely.

Concisely? It's concisely okay? Okay.

Concisely. I don't know.

[Speaker 2]
You would say only concisely.

[Speaker 1]
You wouldn't say only concisely?

[Speaker 2]
No.

[Speaker 1]
Yeah, you wouldn't say only...

[Speaker 2]
Back to briefly.

[Speaker 1]
Okay, only briefly.

[Speaker 2]
Only in a brief form. Only in a brief form.

[Speaker 1]
Okay. Oh. Now, there's a problem here, because he doesn't say where, or who, or what.

You see? He doesn't say anything. Like, we only got three books that we're talking about.

One is Rincentowa. He finished. Did he do...

He didn't do the sutra, the compending of sutra. He didn't quote it. Oh, I bet it...

I bet this is not a dumb. You see? If this up here said, ge, or de, it would mean that...

Because now he'd move on to the third book. The compending of the sutras takes the... takes the teaching that the praise of the sphere of reality gave, which was brief, about emptiness and compassion, and expands upon it.

That would make sense. But then this word right here would have to be a pronoun instead of a conjunction. It'd have to be it, or that.

Okay? Got it? You got it?

And it makes sense, because he hasn't talked about the compending of the sutras yet. Does he talk about it further on? I don't think so.

Yeah, he doesn't talk about it further on. So I'm guessing that this might be like a really gross error. Like super gross.

This is the... We're using the urine, cow urine and charcoal edition. This was handwritten with cow urine and charcoal in the refugee camp.

This is the only copy they had. People were reciting it from memory, like that. So...

But we have a scan of another edition. Okay? So we'll go to the scan.

And this is... I mean, this goes on with all the readings you've ever had. I mean, that's why it takes hundreds and hundreds of hours.

Because you get to a thing and it just doesn't make sense. And then you have to go do all this, and then it's like five minutes until Aura needs the thing, like tonight. And you're not ready.

And she's waiting in Tucson at Kinko's, and they say it's going to be there by midnight. Scans. Which category...

Come on, Bill. Which category? Graphics?

Christian? Conger? Sanskrit?

Sumbum? Yoga? Oh, come on.

Sumbum. Vajamika. Umachidan.

Now the pages aren't the same. So last week, I don't know if you remember, we had to just flip through it. This is the way we used to search for things.

I'm guessing... What were we finding on last time? Like page 12 or something?

That's... Memories we have. 12.

Okay. This is where you go blind. Okay, we haven't had this.

No, we haven't had that. Let's see here. Okay, I'll show you the desperate way when you get desperate, okay?

You should know. I mean, somebody in this room will end up translating. So here we go.

Oh, we just hit it by accident. Okay. But what you would do is you would go to any line in here.

Okay, I'll show you. This happens to be page... 41.

Okay. And it starts with Bumbamitak. I mean, here's a...

So then you go to the text you're in. This is how we used to search for things. And you look up Bumbamitak, right?

And it's like... It's page 158 here. Then you divide 158 by 41.

And you get some kind of number. And then you go to the page you really want. Oops.

Oops. And then you figure out with a... What do you call that?

A ratio, where you should be in the other one. Okay? So if you're ever desperate, you can do that.

But we happen to be in about the right place. What did we fix today? Oh, we're getting close.

Oh, we're getting really close. Suchim Shenpen Javo. There's that quotation we started today.

Chuyin Töpe Sabadan Gyelche. Oh, what did I do? It's right here, I think.

Yeah. It's the same mistake. Yeah.

It's the same mistake. Okay, second line here. Can you see it okay?

Chuyin Töpe Sabadan Gyelche. No, sorry. See, I'll show you right here.

Okay? It says Dung, right? So it doesn't say Day or anything like that.

I'll do one thing. Let's go see how many pages are in Dote Kuntu. And see if it might be extensive compared to the other book.

How's that? Okay? I would do that next if it were just me in the room.

I know it might be boring for you, but here we go. Wow. Yeah.

If it were much more extensive, then I would think it was... You know, there's a better way. There's something weird here.

He's gonna be talking about a special idea which is called Increasing Degrees of Difficulty. Okay? Increasing Degrees of Difficulty.

Whatever text it is, it talks a lot about Increasing Degrees of Difficulty. Okay? So maybe I'll just look for Increasing Degrees of Difficulty.

And if we hit it in what? Nah. What book?

If we hit it in his Compounding of the Sutras, it means that might be the book he's talking about here. You see? So we'll look for that little string.

In Tibetan it's said, Nye ka. Say it, Nye ka.

[Speaker 2]
Nye ka.

[Speaker 1]
Leisure and fortune are hard to find. Right? Nam ke lok don da.

Like lightning in the sky. Okay? So, let's go look that up.

In his first book. And see if it's talking about that a lot. Then it means that I'm right.

And we should correct the text. Got it? Sorry?

Oh. Ah, yeah. Yeah.

Today. Yeah. I'm gonna make a correction like 300 years later.

400 years later. Right? So you have to do it.

I mean, you have to make sure before you do this kind of thing. But it doesn't make sense the way it is. So let's try.

We'll try one thing. Nye ka. Or, Nye pa ka.

We want to check a book where. Sumbug tengyur gangyur. Companion of the Sutras.

Tengyur. What section? Arya Nagarjuna.

Yeah. Okay. Let's just see.

I don't know if it's gonna do anything. That's. Right.

You see this number up here? That's the 400 verses. Right?

That's not what we want. This is a commentary on the 400 verses. This is a commentary on the Bodhicaryavatara.

These are all Bodhicaryavatara commentaries. We're not searching Nagarjuna. We're searching Madhyamika.

All Madhyamika in the tengyur. Do kun che. What's that mean?

Do kun lai terpa chenpo. Okay? The great.

This is what book? That's the book we're looking for. There's a lot of nye ka's in here.

Then I'm right. We just hit one nye ka in here. Let's see.

Got it? Do you understand? Okay.

There's probably hundreds in here. Okay. Got it?

Na. Okay. What's happening?

We're about to discuss something about degrees of difficulty. And the book the book we're in said degrees of difficulty are talked about by it. But it doesn't say what it is.

And it said which is not talked about by these two other books. This and this. And we're saying that the Tibetan was spelled wrong, carved wrong maybe for hundreds of years.

And we should just correct it. Okay? Alright?

Got it? Na. I mean, it's hard.

It's hard. And sometimes it takes an hour or two hours to just to get a simple sentence done. You know?

Like you think you're almost done with the reading or it's already a kinkosan. And then you have to stop. So we're going to take some of McNally's time here.

And at least start with it. Okay. Okay.

You didn't want to do your final anyway. Okay. So we'll put a little note here.

Reading day for the Now we do this. Okay? Got it?

It makes a lot more sense, right? Because he said he was going to prove in three books that Arya Nagarjuna talked about emptiness and compassion. He's covered two of those books.

The Vrindantala. And he's covered What's the other one? No.

The Praise of The Praise of the Dharma Sphere or something. Sphere of Reality. Okay?

But he never got to the third book. And he ain't going to get to the third book unless we change the spelling.

[Speaker 2]
Okay? Alright?

[Speaker 1]
Alright. Because then he just goes on. You see?

Well, it's gone now. Nothing. Let's read it together.

One, two, three. What was our new translation for down jar? Opportunities and what?

[Speaker 2]
Resources.

[Speaker 1]
Which was which? I hope this is right. You check.

One, two, three. Okay? Degrees of difficulty.

It's hard to appreciate that you're going to die soon and you should use the time you have well. It's even harder to have love for other people. Great compassion.

Anything harder than that? No, I mean, what do you think he's going to come up with next? Yeah.

Okay. Okay, one, two, three. You.

I like this. I have to look up some words. And you should know how to do this.

I do this like several hundred times a day. So I'm into some very rare word. Ma chung wa.

Which could be ma chung. Okay? Then I go to...

There's a Tibetan-Tibetan dictionary which is really fantastic. And I'm at the point in my Tibetan where they're usually not in the dictionary. It's either misspelled or...

or it's reused once in a hundred thousand pages or something. So it's not in there. I know it might be spelled this way sometimes.

Still not in the dictionary. Then what you do... I'll show you what you do next.

You search the whole Sumbam. Which is... In here it's about a hundred thousand pages.

And... You see if anyone's used it in the last two thousand years or so. It's not...

It's not in it. It's not in it. Okay.

What do you do next? This was my dream for this class. You know, it was like...

To show you what you do when you're really stuck. And to show you what goes into a real translation. So you've looked through a hundred thousand pages, it's not there.

You've looked through the greatest dictionary ever written in Tibetan language, it's not there. Sometimes you go to the ten-year and see if it's really there. Okay?

Got it? Like, is it some kind of really weird carving problem? It's not in the ten-year.

Which means it's not in where? It's not in the book he says it's in. Okay.

Got it? Just nod. Okay.

Huh? If I'm sure the what? Oh, yeah.

We're just looking at it. That's where we found the difficulty, degrees of difficulty thing. So, what we do now is we take another piece of what he's talking about and see if we can find that in the book.

And then we look around close and see if anything else is close by. That looks familiar. Okay?

So he's talking about demons. He happens to be talking about demons. Which I know you guys are experts in from Christy's class.

let's just look up demons. He has this thing called karma demons. Okay?

Yeah. Actually, I'm going to look up demons near hard to find.

[Speaker 2]
Okay?

[Speaker 1]
Because that's one of the things he's talking about. No. Here he's talking about that this is it.

Okay? It's partly here. But we're kind of out of time.

So, we'll do it next time. All right? And I'll work on it.

But, I'll tell you what he's saying. He's saying, this text is talking about it's difficult, degrees of difficulty. The first is difficult to find a life like this where you get a chance to do these things.

Right? But it's even more difficult to develop love for other people than that. Here he's going to talk about it's even more difficult to overcome our tendency to to overcome the demons.

Which is our tendency to discount holy beings. Like bodhisattvas. Like we tend to we could be close to a holy being and not respect them or not.

We could, how do you say? Yeah. Like that.

That's even more difficult to find someone who can overcome that tendency. And I haven't ever really that's a difficult one. That would be like breaking your first tantric vow.

Okay? So, if you're in that habit or you have that tendency then to get any progress would be even more difficult. So, it's one thing to not appreciate the chance you have like at Diamond Mountain.

And then, even higher, even more rare is, it's rare to find someone who would appreciate Diamond Mountain. It's even rarer to find someone who would love the lady at the 31st. Okay?

And it would be even rarer to overcome the obstacle of not honoring your lama or honoring your teacher. It would be even more difficult. Like that.

That's what he's trying to say. And then he says that that's how Arya Nagarjuna in the sutra, in his compendium of the sutras, describes what two things? Emptiness and compassion.

Okay? This is his third proof. What were the first two proofs?

Yeah. Rinchen Tungwa teaches emptiness and compassion. Secondly, Praise of the Dharmasphere teaches karma and emptiness.

And now he's saying, look, this teaches karma and emptiness because it takes you through those three levels of difficulty. You have to think about that. Okay?

Somehow that's teaching karma and emptiness more detail, in more detail, in much more detail. Some book that's designed like that. And that's the only one of his famous books which doesn't go through proving emptiness and compassion by logic.

It does it how? By scriptural authority. Just by scriptural authority.

It just goes through famous sutras and talks, it just takes pieces out of sutras about, it's like ACI courses. No, nothing original. Just pieces taken out of authority.

And so apparently that book teaches it even in more detail. Karma and emptiness. So it would be worth it to look at it.

Let me see. It ends on page 215. It starts on page 150.

So it's about 65 pages. How long is An Inch and a Tower? They're all like really short.

They're just a few pages. So I think that's probably more detail. So we'll stop there because otherwise I get in trouble.

I don't know. We were driving through the desert at night and we got to the forest. This week we went on a long car trip and then we got to a lake and it was really dark.

We didn't run into a car for like an hour or something. And the moon was out and the moon reflected in the water. So we're like driving past this lake.

It's like miles long and just watching the moon in the water. So I don't know. Think about it during the break.

Think sometimes about the moon reflecting in the water. Tomorrow is the full moon? Or Sunday.

Tomorrow you'll feel like a full moon. Here. No, because of the the calendar is built for India.

So the full moon hits here. I don't know why but a little bit earlier. So then just look at the moon sometimes and think about people and think about the lady at the 31 flavors.

Okay? All right. We'll stop there.

[Speaker 2]
Satsang with Mooji Satsang with Mooji