Вступление на срединный путь (текущий курс, Аризона), занятие 45

[Speaker 1]
So we were talking about two works by Master Shantideva. And one is the famous one, Bodhicharyavatara, which I hear His Holiness is teaching in India while we're there. So it looks like we'll be going in addition to our list.

And then he wrote a lesser known work called Lapa Kuntu, which in Sanskrit is shiksha-samuccaya, compendium of the trainings. And we were talking about how that compendium, like three of our inauguration works, covers both the emptiness side of things and the bodhisattva side of things. So he went through.

His description of the compendium sounds a little bit like a lamrim, right? Talking about delngar, resources and opportunity, and getting the most out of your life, thinking that they're impossible to find and of great value. And then more about faith, especially about karma, although it doesn't say it here.

And then the wish for enlightenment in the form of a prayer. And then engaging the activities of bodhisattva. And then we talked about the four permutations of body, possessions, and good karma.

Somebody wrote it out. Was that you, Ellie? I got it from somebody.

Was that you, Vince? Somebody wrote out the thing. I got it by email, but I didn't notice who sent it.

OK. Anyway, it looked pretty good. So we're on to a new subject.

Let's see. We'll do short sentences. Let's read it together.

One, two, three. DE SHIN TU CHI GYAPA UMA NINGPO UMA GYEN UME GONG GYEN SUM DANG CHE PA NAM GYI DENG SHING Sound good?

[Speaker 2]
Why is that three instead of four?

[Speaker 1]
Good. You tell me. It's a trick.

The text says sum, right? Right here. Right there.

No yelling until we get him out for you. Oh, no. You're just doing your glasses.

OK. What's wrong with this sentence? Yeah, but he said three.

It's not a mistake.

[Speaker 2]
Huh? A two-container one.

[Speaker 1]
You're getting close.

[Speaker 2]
The stages of meditation. Two are by the same number.

[Speaker 1]
Not close.

[Speaker 2]
Is it 400 verses? Is it, are the two containing the third one, the stages of meditation?

[Speaker 1]
Like now you probably know it's 400, you know?

[Speaker 2]
You know what? That isn't 400 verses.

[Speaker 1]
How many golems are there? How many Brahma Karmas? There's three Brahma Karmas.

Master Kamalashila wrote three different books about the stages of meditation. So I put it in the wrong place on purpose just to see if you could get tricked. And you did.

OK. OK. All right, yeah.

[Speaker 2]
Another thing with the sentence, rim with a saw.

[Speaker 1]
It's probably an error. You're correct. Let's check it.

You're correct. It's an error. I think it's an error.

This spelling means communicable disease. OK. Seriously, OK.

Let's check it. I won't check the manuscript because it would take too long. But I'll just check.

What would we look under? Ref. Catalogs.

Tanger. OK. I'll put it up higher.

I know it's hard for you to see this in a day. There's one vote for no S. Two votes for no S.

Three votes for no S. Four votes for no S. They all vote for no S.

So you're right. Good. I didn't notice it.

That's good. Rimne means like a plague or something like that. OK.

That kind of error you can just fix. OK. Let's go.

One, two, three. De tam chela ngepa de lak tu tewe. Ta le tam poe jupa dewa ni.

Ngepa. What's ngepa usually mean?

[Speaker 2]
Certain.

[Speaker 1]
Certain. But here it means firm understanding. Jupa.

How do you want to say jupa? It means to engage or to get into. But can you think of a different way?

It means enter also. But it's about a book, you see. It's one book, which is very easy for beginners to read.

It should imply entering or start with.

[Speaker 2]
Accent.

[Speaker 1]
Who said accent? I like that. OK.

That's good. OK. The only point here is when you get this part here, say de lak.

De lak. A lak means either hand, lakpa, or honorific, like geshe lak. But lak means easy.

In modern Tibetan, it's like le lamo, le lamo. So you have to say de lak. And not de lak.

One more time. De lak. And not de lak.

[Speaker 2]
OK.

[Speaker 1]
Let's read this one together. One, two, three. Xing da chen pe, luk la ke pe, jo wu ze pe, chang chu lam ki.

Drin ne, nge pa de lak, tu de wa yin de. I think we have to go to the original book. There's some problems here.

Sorry. Here's, follow the little, can you see it, the thing? That little positive thing?

De tam je la nge pa, de lak, tu de wa yin tap. Le tam bo yin juk, de wa ni. Xing da chen pe, luk.

That's supposed to be luk. OK, la ke pe. See, he didn't need to cut it here, but he did.

So I just wanted to check it. It's kind of strange to cut it there. But the text does cut it there.

OK, here's a, this is going to be an interesting one. You know Xing da chen pe? What's Xing da chen pe?

[Speaker 2]
What do you mean?

[Speaker 1]
Yeah, Xing means wood, da means horse, chen pe means big. Big wooden horse. Yeah, you can say innovator.

It's someone who came into the world and presented a whole new way. You like innovator? River Chase is a inventor, but I think, OK.

Sorry? We used what? Trailblazer.

Yeah? That's not so bad. Let's have a vote.

Trailblazer, raise your hand. Innovator, raise your hand. Didn't raise your hand, raise your hand.

I'll stick with innovator. I'll tell you why. We're at the point in our organization where, like I go to a country and I can't say we're American anymore, you see, like anything we produce now has to be readable by any English speaker in the world, you see, that's where we're at now.

So you become sensitive to that, like in Mexico City or in Germany, or you can't say we're from America because we're not really, we're from everywhere, and then you have to be careful what kind of English you use, because if you use very American English you lose some of your audience, and I would anticipate that Diamond Cutter Press, I mean the books are bought as much overseas now as by English readers as by domestic, so we have to kind of, we have to avoid now like Daniel Boone-isms, like that, you know, because they just won't get it and then we lower our accessibility. Okay, Mastering the System of the...

Did I have Trailblazers anywhere else? So he mentions all these very famous classical works from India, 400 Verses by Master Aryadeva, and then I think, and then Master Kamasiddha's Gomrims, and then I think these other two works are by Baba Viveka, but they're, these are like high classical works, some of them are a thousand, two thousand pages long. Then he says, hey look, if you wanted to, you could just use Lord Atisha's Proto-Lamrim, this is one, the first, you know, real Lamrim that was written by this Indian master who came to Tibet and learned Tibetan and wrote it in Sanskrit and Tibetan.

So he's just saying that this work, which is very brief, right? We learned it once in New York, I think we did it in six weeks or something, on Friday nights, it's very short. That kind of, that work is enough to learn everything of import of the two sides, emptiness and bodhisattvas activities, according to him.

Let's do this together. Don't, when I go like this, you have to lengthen that vowel, right? So the first one is what?

Okay, all right, one, two, three, dee-ga-weh-sum-ra-ki-deh-kham-shek, ke-gu-sum-ki-lam-ki-rim-bak-dee-la-ne, ko-la-weh-tsul-ki-sa-wa-ten-ve. Oh yeah, it's getting better. It's like this video, right?

This is a girly thing, I mean, you know. This is a man. Okay, I forgot your back.

Okay, there is something here. Okay, I need help on dill. Dill means, when you use a plastic wrapping paper, you drill the thing.

And what he's saying is you can take all the meaning of all the scriptures of the Buddhas and dill them into the lam-rim for the people of three different spiritual capacities.

[Speaker 2]
It also, so let me see, what did you say? Bundle?

[Speaker 1]
That would be lemons.

[Speaker 2]
Wrapped? Encapsulated? Encapsulated?

Encapsulated? Encapsulated?

[Speaker 1]
Encapsulated? Encapsulated? Encapsulated?

[Speaker 2]
Encapsulated? Encapsulated?

[Speaker 1]
Encapsulated? Encapsulated? Encapsulated?

Encapsulated? Encapsulated? Encapsulated?

Encapsulated? Encapsulated? Encapsulated?

Encapsulated? Encapsulated? Encapsulated?

Encapsulated? Encapsulated? Encapsulated?

Encapsulated? Encapsulated? Encapsulated?

Encapsulated? Encapsulated? Encapsulated?

Encapsulated? Encapsulated? Encapsulated?

Encapsulated? Encapsulated? Encapsulated?

Encapsulated? Encapsulated? Encapsulated?

Encapsulated? Encapsulated? Encapsulated?

Encapsulated? Encapsulated? En Encapsulated?

[Speaker 2]
Encapsulated?

[Speaker 1]
Encapsulated? Encapsulated? Encapsulated?

Encapsulated? Encapsulated?

[Speaker 2]
Encapsulated? Encapsulated? Encapsulated?

[Speaker 1]
Encapsulated? Encapsulated? Encapsulated?

Encapsulated? Encapsulated? Encapsulated?

Encapsulated? Encapsulated? Encapsulated?

Encapsulated? Encapsulated? Encapsulated?

[Speaker 2]
Encapsulated? Encapsulated?

[Speaker 1]
Encapsulated? Encapsulated? Encapsulated?

Encapsulated? Encapsulated? Encapsulated?

Encapsulated? Encapsulated? Encapsulated?

Encapsulated? Encapsulated? Encapsulated?

Encapsulated? Encapsulated? Encapsulated?

Encapsulated? Encapsulated? Encapsulated?

Encapsulated? Encapsulated? En Just stuck.

You can write a colloquial version. Sorry. I'll...I'll warn you about this word here, gō. Okay, gō. Say gō. gō.

Say ngō. and go. And this is ko.

Then say ko. Then say ko. Okay, I'll do it again.

He's good because he's from India. Ko. Ko.

Ko. Ko. Ko.

Ngo. Ngo. So it's five.

Ko means leather. Ko means necessity. Ko means to understand.

Go means a door. And go means your head or the beginning. So this is a good example.

You should get good at this. Okay, do it again. Ko.

Ko. Leather. Ko.

Ko. Necessity. Ko.

Ko. To understand. Go.

Ko. Door. Ngo.

Ngo. Beginning or head. Okay?

Got it? You should listen to this tape a few times. Okay.

This is ko. And so it's not go. And it's very hard to find the dictionaries.

This word is strange. It's very colloquial. It's very modern since the 1700s.

So it means to understand. Ko gud gwe. It can also mean do you hear.

So like you'll often hear a Lama in their teaching say ko gud gwe. Did you get what I'm trying to say? You know ko ma chung.

I didn't get it. Which sometimes means I didn't hear. Okay.

Ko ko gud gwe. He can't hear anything. Let's read this together.

One. Two. Three.

Nyi pa che dak du. So so ke wu. Sa nyam su.

Len su. Shek pa la. This is a major division in the text.

Like we just reached a new, you know, and in a Western book there would be a new chapter or there'd be even a part. There'd be a separate page to warn you that this is a new part. And in a Tibetan text they classically just smush right through.

In the Kangyur and Tingyur they don't even cut books. The one book ends here. The next book starts here.

There's no mark. There's no nothing, you know. So you know at the monastery we started to, with this text, we started to fool around with with what got out of hand later.

They typeset this. This is the table of contents to this work. Which now they've figured out how to use some kind of a, you know, an illustrator thing.

And Rinpoche got really upset when we put out the first book with a table of contents. He said, you know, the texts don't have tables of contents. And this was the book actually.

But it's very helpful. I mean if you're looking for a section and you have to read every single word to find it, it just drives you crazy. So here we are translating.

We're into a new major section. It just says number two. So what I like to do is go and supply it for the reader.

I don't like to say, here we've reached number two. So he actually gave it. He actually supplied it, I think.

But we're going to go check, okay. How do we do that?

[Speaker 2]
It was first explained.

[Speaker 1]
Yeah, but then you have to live through the whole change. Also it would be the one before that. Yeah, Dumbo.

I gotta go back. But there's like a hundred Dumbos. First.

So what I do is I go back to the very beginning of the book, like that. And then I say, oops, I don't know what that was.

[Speaker 2]
Okay.

[Speaker 1]
It was Chedakta. Okay, let's see. Here it is.

And this is nice because your translation can be consistent, right? You're not re-translating it. You just chop it out and put it down below.

Then it always reads the same. So we have finished a general presentation of how we travel the path of this system. Now, more particularly, we're going to present how you practice the levels of an ordinary person.

What's ordinary person mean here?

[Speaker 2]
Meaning?

[Speaker 1]
Yeah, someone who hasn't seen emptiness directly. And we just go straight back to our place. Nowadays I'm sort of telling you where it came from.

Like what was the category above that, you see? Instead of saying number two, you say, now we'll give you the second step of our explanation of blah. You see what I mean?

So let's go back and look. The first of these parts was what? It's an explanation of the causal levels as opposed to the explanation of the resulting level.

So causal levels would mean what? It's like the ten bodhisattva buddhas. And then a resulting level would be like Buddhahood.

You see what I mean? So the path's levels as opposed to the result, the goal. So I'm going to cut that out and go down and put it down here.

Okay? That's a really nice way to do it. It really helps your reader.

It tells him where you're at. Okay? So we've reached a whole new section of the book.

And I think today we'll reach the actual main part of the book after two years, right? Okay, let's read it. I don't think I can make it shorter.

Let's cut it there. I can cut it. All we need from, what's the first two words?

Yeah, kacig means somebody comes. Now, whether we're going to say they say or whether they say they claim, we have to use the verb at the end. The end's down here.

Yeah, so we have to look down at the end to supply the verb. Okay? So, God bless.

Gyepsi. It's an old joke, which you heard 50 times, but anyway. Rinpoche used to be around, there was this Catholic church that would keep inviting him for these interfaith things, just as the token Buddhist, and he got a little irritated at some point.

And then, I don't know, the father sneezed or something, and Rinpoche said, gyepsi. And the father said, what's that mean? And he says, God bless.

And then we got home, and I said, what's gyepsi really mean? And Rinpoche says, shut it. So then, whenever anybody sneezed for the next 15 years, it was gyepsi.

Okay, anyway. All in good faith. Good humor.

Okay? You all right? Any problem?

Oh, we're getting there. Oh, you're right. Yeah, I use it for an Arya.

Yeah, it's just a... Oh, sure, it's not redundant, because you can be an Arya without being a Bodhisattva. So he makes a point of it, yeah.

And that's what you mean to say, are there ten levels for non-Bodhisattva Aryas? Because then it would be a good question. I don't mean that.

Ah, you should have said yes. But anyway. But yeah, there are ten levels even for...

I've seen a presentation for like Pratyekabuddhas, and there's the presentation we had yesterday for Tantrikas. So, could be. Yeah, okay.

Let's read it together. Can you see it okay? So, what he's saying is, in the good text, which is what?

Yeah, entering the middle way, Majjhima-kabhatara. It gives this offering of praise, which basically says what? Somebody comes from something, comes from something.

Listeners and self-made Buddhas come from... Buddhas and Buddhas come from Bodhisattvas. And Bodhisattvas come from three things.

Yeah, compassion. I couldn't remember today what it was, but I said, that will be in class, I remember. The mind that transcends duality and...

what's the third one? Yeah, bodhicitta. Okay.

So, since the main subject matter of this book is the three qualities to be practiced by people before they become an Arya, and then after they finish that, they go on to the ten levels of an Arya, the Bodhisattva levels, which is 99% of the text, right? Then why isn't there any text about the first subject, the three qualities of a person who hasn't seen emptiness yet? Why isn't there any text?

Because the text now just jumps right into the ten levels. You told us that in his book, the main subjects were going to be two types. People who haven't seen emptiness directly, three things they need to practice.

And then, people who have seen emptiness directly, the ten Bodhisattva levels they go through, right? But the real text, at this point, doesn't say anything about those three qualities. It goes through that offering of praise to the causes of a Buddha, instead of to a Buddha, which would have been more comfortable.

And then it just jumps right into the ten levels. So, how come there ain't anything here? Who is the protector here?

It's probably Arya Nagarjuna. Let's check. Is he ever called Gumbo Lodro?

I don't know. Did I spell it right? Let's just cut off the droop.

There we go. Okay. I'll buy it.

Yeah, I spelled it right. Okay. There's lots of Gumbo Lodros.

That implies that he quoted Gumbo Lodro before in this book? Okay. Maybe, maybe not.

All right. One, two, three. gyön-me-de, chö-jö-gi, kak-sö, chö-sön, ten-pa-la, gong-me, kam-dir, mu-sön-ma, ten-be.

Okay. This asana we did in that class the other day, where you grab your foot. It's very good for debate.

You get your arm up in the right place. Back here. You see?

Not here. Yeah, good. Okay.

What's gyön-me-de mean? Gyön-me-de.

[Speaker 2]
No problem.

[Speaker 1]
Which is the way in India that you know there's a problem. When they say gyön-me-de, then you're like, oh my god. Is the train coming on time?

Gyön-me-de. No. Okay.

Gong-me. Gong. What's gong mean?

[Speaker 2]
What did you say?

[Speaker 1]
Gong means what somebody had in mind. What somebody really had in mind. Right?

This is a commentary on? Gombratsa. Okay.

The clarification or an illumination of the Buddha's true intent. What did the Buddha really mean? So it's a hard word to translate in English.

It means like, what did they really have in mind? Okay. Which is a big deal in?

Tongue. Tongue. What did he really mean when he said, nothing has any name of its own.

And what did he really mean when he said, I didn't mean that. Okay. Which is what this book's all about.

Okay. One last thing. This comes very much, and you should learn to pronounce it correctly.

Say, kam-dir. Now listen. Kam-dir.

Kam-dir. I mean, that's how you'll hear it in a debate or something. It's very common.

So they don't say kam-dir. They say kam-dir. Kam-dir means in this context.

Okay. Very common. Why in a debate would you hear kam-dir all the time?

It's just to cover your rear end. It's just like, in this context, this is what it means. And then you cover all the other contexts you don't know about.

You know, I don't know about my lonely school. I don't know what the Vajrakas would say. But kam-dir, this is what it means.

Then you don't have to know what the rest of the schools say. So it's very useful. Okay.

So his gong. Gong you always have to research. You have to dig it out.

What was his gong? Like, why didn't he talk about these three qualities? Well, his gong was that he didn't have to because he mentioned them already in the offering at the beginning of the book, which we covered in detail.

Which leads us to deduce that the three qualities are... Yeah, those three. Okay.

Apparently those are the three qualities of an ordinary person. Meaning the ones they need to become an Arya or something like that. Yeah.

Yeah. Yeah. Yeah.

You could say that the author believes he has covered them. Would that be more comfortable? Would that be more comfortable?

It's the fact that he didn't cover them here gives you an insight into his thinking that he thought he had already covered them.

[Speaker 2]
My question is that did he leave them out to indicate to you that he's thinking he covered them?

[Speaker 1]
Oh, no. Oh, yeah. That's true.

Yeah. Yeah. And he probably covered them pointlessly.

Yeah. They do that.

[Speaker 2]
Why didn't he just say that he's covered them?

[Speaker 1]
It's what Zori said. The author purposely left them out so you'd have to do the exercise that we just went through to figure out what they are and why they're already there. Okay.

All right?

[Speaker 2]
And what we have to have.

[Speaker 1]
Yeah. Yeah. By extension.

[Speaker 2]
Eva from the online says to just consider some stuff to have covered them.

[Speaker 1]
Gong is a little more sneaky than consider, you see. That's all. Yeah.

So I'm going to leave it. Okay. One, two, three.

Chu, ju, gi, gok, su, te, su, ten, pe, ten, ru, pa, yin, te. Nowadays I've been playing around with cutting in the middle of sentences because it makes more sense. You know, the English will make more sense.

So here you go. Let's do this together. One, two, three.

Te, chen, pa, che, pa, la, sum, po, te, yam, su, len, go, she, she, pa, cha, we, chu, du, ten, pe. Too many dads in here. So we're saying the presentation was made in the offering, in the opening lines, in order that we should understand that these are three qualities we need to get in order to become a person who's on the greater way.

But these are three qualities of, they were billed as three qualities of an ordinary person. So is an ordinary person a person who's not yet a bodhisattva? What's the definition of an ordinary?

Oh, you can't be a bodhisattva and still be an ordinary person? And be what's called an ordinary person here. Sosokyo.

Bhattacarya. Yeah. Right.

You can get bodhichitta at... What land? Tsoglam.

On the Mahayana path, right? You're still a long way from seeing emptiness. So you can become a bodhisattva long before you become an Arya, right?

We were talking about the high class Aryas who become bodhisattvas just after or during the experience of emptiness, right? But in many presentations, you can reach bodhichitta first and then later get to emptiness. So these were billed as three qualities that would help you no longer be a sosokyo, which means a person who hasn't seen emptiness directly.

But now he's done a bait-and-switch on us, in my mind. Because now he's billing them as ways to become a bodhisattva. So I don't think you can call them the three qualities of a non-Arya.

These are the three qualities of a non-bodhisattva. So you can debate that. I'm sure when we go to the debate ground, we'll hear this debate raging there.

Okay. I think he's fudging a little bit, but we'll see. You ready?

One, two, three. CHÖ SUM PO THEK CHANG SEM LE DANG PO ARGYUR WA LA NYAM SU LE GÖPAR MA SEP SEM KYE LE KYANG NYAM SU LE GÖPAR You should learn MA SEP, okay? That's a very good idiom for you guys.

MA SEP It means not only that. SEP means to be worn out. Like when your shoes wear out, they say, OH HAM GO SEP SHAT SAY HAM GO SEP SHAT His soles of the shoes have worn out.

And here is MA SEP. It doesn't wear out there, meaning not only. And they put it in the middle of the sentence and not at the beginning.

So you wouldn't say, not only are they saying that these qualities are necessary for beginning bodhisattvas, but they're also necessary even after you have reached bodhichitta. And it comes in the middle of those two. So you have to learn that.

It's a very useful idiom. And it's even in colloquial Tibetan. He's not only a fool and an idiot, but he's also doing really terrible stuff.

And you'll hear that in... they'll say, BLA BLA BLA BLA MA SEP BLA BLA BLA BLA And you know that MA SEP, you know the guy is like really irritated. He's got more stuff to say.

And then you're sitting there, if it's a MA SEP guy, And he said, blah, blah, blah, blah, my set. And then he went, blah, blah, blah, blah, my set. You know what I'm saying?

[Speaker 2]
My set.

[Speaker 1]
And he'd get, you know, not only, you know. OK. So, sorry?

Practice them even after we've. Oh, I'm sorry. We need to practice them even.

Sorry. Oh, I heard a yawn. You need chocolate, but there's not any.

No, no, no. It's a secret. It's a secret.

It's just to build the suspense. OK. Sit down, Mercedes.

OK. One, two, three. Mi, su, re, pe, ta, wei, tsu, re, gyal, se, ki, tsu, pa, la, po, che, la, go, pe.

Here's one of my pet dharma piece, OK? Say, la, po, che. La, po, che.

So say, pa, la. Pa, la means a wave on an ocean. And then so people look it up in the dictionary, and it says, la, po, che, and they say big waves.

This is an idiom. It has nothing to do with, probably, ultimately, it goes back to waves. But la, po, che means, I'll give you.

This is the cool thing about being around a lama 24 hours a day, right? Is that you learn by osmosis. And you remember every single word you ever learned.

And you remember when you learned it. So Rinpoche and I are driving by this field. And there's this big harvester.

What do they call them? International harvester, harvester. Yeah, it's like 14 lanes wide.

And it's killing like 400 rabbits a minute. No, they do. They just.

And people debate me when I say I'm a vegetarian. They say, well, no. But so it's got these huge wave things.

And he says, compared to the way a sickle sithes, that's la, po, che. That's la, po, che. So la, po, che means a billion times more effective.

There's no good word. It means infinitely more effective or more powerful. Like that.

There's no really good word for it. OK, we have to do this Buddhist chant for. One guy has his birthday today.

So he's the excuse, which is Kikula. And Nicole had a birthday today, I think. And yeah, Susie Newman had one on the.

It's having one in three days. So we don't have to buy another cake. And we're also doing retroactively all the Aprilers.

So the yellow empress of Diamond Mountains, Susan Stump. Rob Haggerty, is he here? Yeah.

And I said, we're really cheapskates. And we don't want to buy more than one cake. And venerable Ellie, who was on the 19th.

So you ready?

[Speaker 2]
One, two, three, four, five, six, seven, eight, nine, ten.

[Speaker 1]
OK, anyway.

[Speaker 2]
I get his piece.

[Speaker 1]
I get his piece. Tell him I ate it for him. OK, one.

So Kikula has to blow them out, OK? Or maybe, I don't know. You want ladies go first?

[Speaker 2]
Sure.

[Speaker 1]
OK. Nicole has to blow them out, guys. OK, one, two, three.

Happy birthday to you.

[Speaker 2]
Happy birthday to you. Happy birthday dear Susan Stump.

[Speaker 1]
Hey, Rex has to help you. Rex has to help you. Rex, you've got to help.

You've got to help blow out the candles. Come on, come on, come on. He's really good.

He's really good at it. Rex, if there's any candles left not blown out, we know it's your fault. One, two.

[Speaker 2]
Ready? Rex, you've got to blow them out. Oh.

Wow. Yeah.

[Speaker 1]
Yeah. I think we should let Kikula cut it up, because he cuts bigger pieces than you guys. OK.

So give me a word for levitate. It's a single adjective.

[Speaker 2]
A single adjective.

[Speaker 1]
Is that too much?

[Speaker 2]
Maximum.

[Speaker 1]
It means get things done much more powerfully.

[Speaker 2]
The exponential system. Huh? The exponential system.

[Speaker 1]
That's an adverb. No, it's an adjective.

[Speaker 2]
Exponential.

[Speaker 1]
Yeah.

[Speaker 2]
Yeah. Quantum.

[Speaker 1]
Quantum. Super effective.

[Speaker 2]
What's the level chain of?

[Speaker 1]
It's, oh, that's a good question. What did we call the third quality? That's transcendent duality.

[Speaker 2]
Yeah.

[Speaker 1]
By the way, that's a very useful verb. Say tsumba.

[Speaker 2]
Tsumba.

[Speaker 1]
So tsun can mean weapon. Like tsunje koro, the wheel of weapons. The lojong called the wheel of weapons, tsun.

But tsun can also mean to symbolize or represent. So he's saying among the three qualities of a, now they're kind of a, what do you call it? Of an ordinary being.

Of an ordinary being. But they're almost a misnomer, right? There are three qualities they have to get, not three qualities they have.

But they mention the wisdom which is transcendent duality. But by mentioning that, he says, they are also mentioning what?

[Speaker 2]
The other five.

[Speaker 1]
The other five perfections. OK. All right.

So are you going to replace this ampersand yet?

[Speaker 2]
Diva came up with superlative.

[Speaker 1]
Who did?

[Speaker 2]
Diva.

[Speaker 1]
I hate to pick on Diva. There's other words for superlative? There has to be a connotation of getting things done.

[Speaker 2]
The first term he used, extraordinarily potent.

[Speaker 1]
Ooh.

[Speaker 2]
Super excellent.

[Speaker 1]
It's not so much goodness, you see. It's potency.

[Speaker 2]
Overwhelming. What about myriad?

[Speaker 1]
Myriad connotes quantity. We want to connote ability to effect a result.

[Speaker 2]
Maximally effective. Powerful.

[Speaker 1]
You know, I'll tell you, I was waiting for this. We use powerful in English. We use powerful.

Now, there's a problem with powerful because it has so many other meanings. Like, there's a powerful smell about you, you know? But you can say that a harvesting machine is a lot more powerful than a sickle.

So I think we'll use powerful. Even though, what it means is sometimes you'll find in English we don't have a single word that is precise. But we do use powerful.

You could say like, yeah. Tell Sykes I got his piece. Just to bug him.

You know, like, a computer is a lot more powerful than a calculator or something like that. You can debate that in the debate ground. I was the one who gave you that question.

[Speaker 2]
That's true.

[Speaker 1]
Okay, you are totally allowed to eat cake and mispronounce all your gutturals and stuff. One, two, three. There.

Alistair wants to go out. Emma wants to go out. Anybody want to go down there?

Those of you who don't know this word yet. There's a way in Tibetan to say, It is so. But there's another way to use the same word to say, Are you saying it's so?

But unfortunately it's spelled the same. And the only difference is how you raise or lower your voice. So if you say, It means I am too, right?

But if you say, It means, are you telling me? Who just said something that they believe? The other guy or us?

We did. So the next has to be, It has to be, It is so. So, one, two, three.

There. How? I want to draw your attention to this word, okay?

Say, It is so. It is so. Adiprenasal, It is so.

So listen to these two. It is so. It is so.

It means to lack something. Or to be disconnected from something. It comes from an ancient word, It is so.

That's onomatopoeia. It comes from when you rip a cloth. It is so.

So, Then there is another word, It means to be connected back together. So, It will drive you crazy when you are translating. You just go crazy.

If you miss the prefix letter, or the denbu, you'll go crazy. You'll write the opposite meaning. You'll say they lack or they have when they lack or they don't have.

You see what I mean? So this one happens to mean doesn't have, shawa. And you'll see shawa in some very ancient scriptures.

It's ha ratak sha Say ha, ratak, la, It's like Hebrew. Is everyone okay? This is what we were talking about in the Tantric course this weekend.

What was that? I'll eat cake till you remember. What were we talking about in the Tantric course?

About method and wisdom. About the indivisibility of method and wisdom. What did we say?

We said you have to have means to get to wisdom. But means ain't no good without wisdom. You have to visualize to get to wisdom.

But you can't visualize well until you have the wisdom. So it's a cycle. That's what we said this weekend.

And he's repeating that theme. You don't go on to trying to crack emptiness until you've collected enough good karma first. Through what?

Through giving, morality, patience and joyful effort, right? Okay? One, two, three, di tar tat dang she ram sung dun dun dar wa ni chok su sen pa yang ki dar wa yang tat pa ok she sun de Two things to notice here.

How do you say this two words? Say shirab. Shirab.

A denbu with a sa gets gets how do you call it? It flakes it shades towards a gigu. So say sha denbu she, sa she.

Okay? Got it? So you'll hear people say shirab.

Shirab. Sashi. And then you should know why.

The next word is really sexy. Say sung dun dar wa. Now I want you to read this one.

What's this word here? No. Brazil.

Go to Brazil. Dar wa. Dar wa.

Right? Dar wa. Now go down here.

Dun dar wa. Dun dar wa. It's like he wrote this book just to teach you these two words.

Dar wa means what? Remember shara wa. To be torn apart.

Then this dar wa means connected. And what's sung dun dar wa mean? What's sung duk?

Which is what? It's the tantric word for enlightenment. Say sung duk.

So sung means two things. Sung means a pair. Sung.

Down here. There's a sung chok. There's a famous, the great kapo, which are the two greatest disciples of Lord Buddha.

Which word?

[Speaker 2]
Moggayana and Triputra.

[Speaker 1]
Moggayana and Triputra. They're called the sung chok. The greatest sung.

The greatest sung of all time. The greatest two guys of all time. So sung dun dar wa means combined.

Joined as one. And sung duk means is the tantric word for enlightenment. Why?

Combination of the two. We played it for you last night. And then Gisele was impolite enough to say, what is that song anyway?

[Speaker 2]
Sorry.

[Speaker 1]
You don't know Janis Joplin? It makes me feel old. No, it's that combination of the two.

That was the combination of the two. So anyway, that song is called Combination of the Two. So now you get it, right?

Birthday present. But that's also the tantric word for enlightenment. Combination of the two.

[Speaker 2]
If you don't answer quick I get to feed you.

[Speaker 1]
Rainbow body is half. And clear light. The mind of a Buddha, the mind of a tantric Buddha and the body of a tantric Buddha.

That's what we'll be covering in the next few weeks. Why is he talking about this? What did he say above that he's trying to prove?

He said the reference to transcendent duality in the beginning of the book represented what? It's representing all six perfections, right? Now why would just wisdom represent all six perfections?

Ah, because method and wisdom always come together. It's a nice flow. Come on, you didn't hear about method and wisdom?

What's wrong with you? It's kind of a jump actually. It's kind of an illegal leap.

Oh yeah, he was talking about method. Why? Because he mentioned wisdom.

[Speaker 2]
Alright.

[Speaker 1]
But if you don't mind we'll just go on. I like this part. I'm glad we got this part.

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

ka chi e ko na ni la chö pe rik pe ga ja khang kak ma she pa yö pa tam che kak pa ko na This is really beautiful. This is very important in our text. de ko na ni la chö pe rik pe We have this in the Bahamas a lot.

What's it called? analysis Viveka Vivekananda It's a famous name for Hindu yogis. What's his name?

The first one who came to the United States? The Chicago? So it's Viveka means this kind of analysis about emptiness.

de ko na ni la chö pe rik pe means the logic, which is Viveka in suchness, emptiness. And that's why they're called Viveka. They give that as a personal name.

It's a good name. kak ja khang kak ma she kak ja khang kak ma she means what? Either to know your mother or you don't know.

Here it's probably it's a kachig. He's talking about the kachigs. They don't get it khang which kak ja you're kaking.

There's the verb kak So what's a kak ja? The object whose existence we deny because we believe in emptiness. Which is a cake that could come to you because Susie went to the store and bought it.

That's a kak ja. There's no cake I mean there wasn't any cake before that was that we got because Susie went to the store and bought it. There's no such cake.

That cake is a kak ja. That cake is a kak ja. So is there no cake?

The natural reaction is that, right? Oh, then there's nothing. Then nothing exists.

I swear I ate something. If the cake that Susie bought at the store with money is not what I just ate then everything is an illusion. I didn't have a cake.

I can eat as much cake as I want. She won't stop me anymore. You know?

Ok? Kak ma she par That par ma she par not understanding how we use logic to establish what it is that we're saying isn't there. I like to call kak ja what isn't there.

They that the ra ra is adverbial. Not understanding that, kak ma they yupa tan ja kak. They say nothing exists.

They follow that thinking. Oh, the cake that Susie bought at the store is not, there's no such thing. Therefore there's no cake.

You know? They lead to that to that conclusion. And then a whole lot of other bad things happen to them.

Then I can do whatever I want. I can eat as much cake as I want. I can go steal a cake.

It doesn't matter. By the way, is there a cake here? Is there a yu-gyu cake?

Say me-gyu? Yu-gyu. Me-gyu?

Yu-gyu. Yu-gyu cake means the cake which is here. Me-gyu cake means the cake which isn't here.

The me-gyu cake is the one she bought at the store. But is there a yu-gyu cake here?

[Speaker 2]
Yes. Yes.

[Speaker 1]
Which one was that?

[Speaker 2]
The one you gave away in the past and you're getting back now.

[Speaker 1]
Yeah. The cake I got because I gave it away in the past. Which is why we're so interested in honoring your birthday.

I'm just kidding, I'm just kidding. It's not just a cake. I swear, I swear it's not just a cake.

I swear it's not just a cake. But you see, that's another problem I have. And we hit that in the Christian teachings.

We did some nice ones in Houston at George Bush Sr.'s church. But he didn't come. But anyway.

Is it self-interested to give Michael a cake in order to get a cake? Yeah, it's enlightened self-interest. Why?

Why? You're increasing the net amount of cake in the world. No, really.

You're increasing the net amount of cake in the world. You give away... If you just ate it, if you went to the store and ate it yourself, there'd only be one cake in the world.

If you bought it from Michael and gave it to him, then you've created like at least ten more cakes. And now there's eleven cakes in the world. For people to enjoy.

Because what are you going to do with the ten cakes when they come? You're going to give them away, so you can get more. And so, this is the process of creating wealth.

It's not selfish. The idea that it's selfish or self-interested, it's a huge fallacy. It's a very dangerous fallacy.

It's not in any way self-interested to give Michael a cake knowing I'm going to get ten cakes back. It's just a cool new kind of economics. We were speaking, Camilo's father was there, in Mexico City.

We're giving a lecture to these economists and they got it. Three or four of them got it. It was so cool.

Forget socialism, forget communism, forget capitalism, forget everything. It's karma-ism. Because you increase the net amount of cake that people are enjoying.

So it's not just that I'm enjoying cake. He got to enjoy it when I gave it to him. So there's double enjoyment already.

I've doubled the amount of enjoyment in the world. I've doubled the amount of happiness in the world. So it's not a selfish thing.

It's self-interested and other-interested. It's perfect. That's the way it's going to be.

Anyway, let's go back to here. We got six more minutes, McNally. Don't get nervous.

[Speaker 2]
Well, actually Aaron crammed Dr. Cake.

[Speaker 1]
Okay. Oh, she just got ten more cakes.

[Speaker 2]
That was selfish. And he also ate orchards. Can't be deceiving one world.

Okay.

[Speaker 1]
I got to break this down. Kone. Kone.

Back down here. Kone. Yeah, having understood.

Kone. Because there's a billion Gones. What's Gone?

Gone means through the door, but it's the Tibetan word for through or because. So you'll see it thousands and thousands of times in a book. You'll rarely see Kone.

Okay. And what if you see Gone? What if you see Gone?

Instead of Kone or Gone? Then you have a headache. Then you have a headache.

Gone. Head sickness. Okay.

Gone. So you got to be able to distinguish between, say, Kone. Kone.

Kone. Ngone. Ngone.

Okay. Some people don't understand. I wish I could do this.

I'm going to do this preview type thing. Like trailer at the movies. Because they don't get it, what it is, we're denying.

And that's so typical. I mean, the first thing we do whenever we talk around the world is to tell people what emptiness is not. And we made up a story, you know, about Kendra Bache asking me what's emptiness, right?

And me giving wrong answers, because then people remember, right? So, thinking that what you're denying when you say emptiness is everything that exists. Then, topo kangen tanje den dzinpa then they think every conceptual form of thought must be holding to things the wrong way.

[Speaker 2]
I think conceptual is the opposite word there, so yes.

[Speaker 1]
We have to debate it. And this will be great in the debate ground. Is every conceptual form of thought wrong?

Did you understand the thing about the cake, for example? Were you wrong? But the words and concepts and everything you were working with was totally wrong.

Get that, understand that. Working with a totally defective instrument, working with a microscope or a telescope which is shattered, the glass is all broken. Still, you can establish that the cake didn't come from the store.

But even as you do so, unless you're in the direct perception of emptiness, you are still misunderstanding the cake. As you think cake, you're misunderstanding. As you think store, you're misunderstanding.

As you think money, you're misunderstanding. As you think Susie, you're misunderstanding. Using all those defective parts though, you can still make out a star.

You see? That's the idea. Because that doesn't depend on the...

You can still use some part of the perception to see the fact that there is a star, like that. But we'll talk about it. kun dzok thab jeng nang o tsam or that you are living in your head.

You see? What it literally says is all deceptive reality objects are only something that is appearing in your consciousness. Which is another common debate, right?

Once somebody gets emptiness, then they jump right to, well, then Michael doesn't exist, you know? He's just a quarter inch in the back of my head somewhere. Then it gets like lonely.

You see? No, I mean, you can go there. They don't get that subtle point.

What? Michael is a quarter inch in the back of my head. Then I'm projecting as a real person out there, which is what makes him real.

I forget where we were. We said that in the Bahamas or something? And people, everybody laughed.

And then a week later, they all got it. You know? It's nice.

Okay. sang gye kyi sa na yi shi me Which would mean there's no wisdom in a Buddha paradise. dey shi nyi ba shi gyur pa dang Only emptiness.

su ku nyi sang gye kyi se du pa ma yin And you can't say that the two physical bodies of a Buddha are in their paradise. Why? Because their paradise is the realm of reality.

And that's just emptiness. Okay? Alright?

du pa mi re mi re means what? mi re Totally wrong to think that way. du pa, right?

Totally wrong. Okay, got it? They misunderstand the gaccha.

They think it means nothing exists. And then that breeds all these other stupid ideas. Alright?

Why is he talking about this? Because we misunderstand the gaccha. And then we breed all these stupid ideas.

So the reason he's listing them is he's giving us a grocery list of what's in your own head. And he pretends that it's these bad guys in India. You know?

School number 13, you know? And they kind of make you feel better that way. But really what they're listing is the misunderstandings we have because we don't understand what's the gaccha.

Okay? Alright. So we're getting into the real sexy part.

It's kind of nice. We're about to reach the real, real book. Okay?

And that's how it goes. Oh, one last thing. Right now, although it could change because we don't know about tickets and stuff, but it looks like His Holiness the Dalai Lama is teaching...

They just announced it three days ago, right? That he's teaching in India in Dharamsala and he's teaching Bodhicaryavatara and it's exact dates that we are going to India. I mean, to the day, it's the exact dates that we're going to India.

So we're trying to see if we can get tickets and then we can go to that teaching which is only in the morning and the afternoon and then I thought we could do the Chang'e at night because night's a good time to do emptiness stuff. You'll be exhausted but it's okay. Yeah.

But we need what I'd like to do is print the sections we're going to do in Tibetan. It's already typed in. In fact, this was typed This was printed from the Taipei that the monks did and this is the book we'll be studying.

The first half is about Mainomi and the second half's about Madhyamika. So we finished the Mainomi we're going to start the Madhyamika. I don't think I can finish it.

It took Geshe-la two years to do this. And I didn't announce because I didn't want to get everybody excited but his proposal was that he come here to do it. If he felt better he said, if I recover from this latest tuberculosis thing which is hard he would come to the US and finish it.

So my idea is we could probably get like this much and then he'll do the rest when he gets... We'll try to... Yeah.

[Speaker 2]
Does Rinpoche know that Arizona is famous for its climate and long-haul?

[Speaker 1]
Yeah, we should tell him. He just wants to come because he feels bad and he always refused to come overseas. He's never been on a plane overseas.

He's always adamantly refused. And the first thing he said to me was look, I feel so bad, I'll come to you if I get better. It's a great climate for what he has.

Yeah, he didn't listen to anything. He's a geshe. Okay.

So, anyway, we need somebody to... I need somebody to type in that pronunciation and maybe a group of people. So, I just want to put it in your head.

So watch here. It would be like this. It'll be...

It'll look like... Then you got to do the You see what I mean? And then what it'll be...

You see what I mean? It'll look like that. And what I dream to have...

Last time, the two times we went before we had this book and there was no place to make notes. And so you were going like this and then he was going really fast and then you were trying to make notes. So what I thought was to lay it out like this with space between it, you know?

And then people who come who don't know any Tibetan, they can follow the sounds, right? And I'm very picky about the transcribing. Like, it's usually done wrong and it's one of my pet peeves.

And I thought it would be a good education for four or five of you who are interested. We could split it up. Maybe two people could do the same part and then compare, you see what I mean?

And then I could look at it after that. In part, it requires knowing Tibetan already. You have to know that tokpa is one word.

You have to know that kang and yin are not one word. You see what I mean? And then there's this tendency for people to they they go like this and then they go like this.

You see? You know, they mix up. They mix up transcription and pronunciation.

And I've never seen anybody do it right, actually. So what I thought was it'd be a good exercise for you guys to learn to do it correctly. So I'll just put it in your mind and then on Friday we'll talk about it.

And so even if your Tibetan is not great if you want to help then we'll print it and we'll take it in there with us. You know, that section. And then everybody who comes can know what's going on.

Alright, so think about it. Maybe tell Venerable Phil if you're interested. Is that okay?

Tell Venerable Phil if you're interested. He'll make a list and then we'll then we'll work out which pages and stuff like that. Alright.