Вступление на срединный путь (текущий курс, Аризона), занятие 50

[Speaker 1]
Ten bodhisattva bhumis are divided. Why are they split up? What's the basis on which they're split up?

And he said the essence of them is the same. The essence is like the wisdom which understands emptiness. But the qualities that you...

The reason you divide them into ten are all these different purposes. First, on the number of high spiritual qualities you've attained. Secondly, whether or not you've attained excellent power to destroy what's working against you.

And third, and probably most important, on the degree to which you're practicing the six perfections, or ten perfections. And then, something about how you take a rebirth, but I don't think that's ever been emphasized too much. So, here we go.

He says that's how you divide them into ten, and here's why, okay? Let's read this together. One, two, three.

So their basic nature isn't different. Because... One, two, three.

I think there's a problem with the text, so we're going to go look at the original. This will take a minute. This is where we are, okay?

Same problem. I don't think it's correct. Anyway.

I don't think this key should be here, but...

[Speaker 2]
So I'll just put...

[Speaker 1]
Perna means what? For example? Chak?

Maybe it's kyang. Sorry? Damkha.

You know damkha? Damkha means either one's okay. All right.

Sorry? Oh, there are other additions, there are other carvings. That's a handwritten, see?

This was after Tibet was lost, and someone wrote this out by hand, you see? And... So, we'll try to find a carving later.

I think it's kyang, because, do you remember what dajang meant? Dajang gi kye bu, last time? Someone who...

What's that? Someone who knows the word for something. You see what I mean?

Like... This is this whole debate, and you're going to get it, as teachers you're going to get it. You're going to be giving a talk about the pen, you know?

And you're going to ask somebody, well, how do you know it's a pen? And they're going to say, my mom told me so, you know? Ever since my mom told me so.

So, there's a... That's like a lower world view, right? That you think of it as a pen, because when you were, you know, four or five years old, your mom acquainted you with the idea.

Dajang gi kye bu means a person who has been acquainted with the idea of something, or with the word for something. Like, she came up to you and she said, this thing is a pen. Say pen.

And you said, pe, pe. She said, no, pen. And you said, pen.

And then she said, yeah, pen. And then people think that that's where the words for things come from, or that's where the ideas for things come from. Because your mom told you, right?

And in Buddhism we say that you've lived countless lifetimes. So, you've seen pens countless times. Depending on your last few lifetimes, that memory is fresh or not so fresh.

And then when you hear it from your mom, if the memory is fresh, you learn it quickly. And if the memory is not fresh, you might chew on it, right? Really, okay?

So, what he's saying here is though, even though a person may be someone who is well acquainted with the necessary words, right? They may not be able to describe this track as they have seen it themselves to someone else. Okay, let's do this.

One, two, three. NAM KHA TA BU DUN DAM DEN PA LA JA TA BU DUN DAM SEM KYE GYI DRU TSUL BYANG SEM RANG NYID KYI JI LTAR TOG PA SHIN THU NYEN PA PO LA DRIN MI NYUN NA NYEN PA BU DE JI LTAR DROD PA DA DU TOG MI NUS PA DA MA KYANG CI DGOS PA'I CHIR TE It's not really a slab yet, okay? There'll be another chir, probably, down here.

Let's see. Right there. That'll be the big chir, okay?

This is a chir within a chir, okay? NAM KHA means what? Space, right?

Space, NAM KHA. In most languages, some kind of kha word for space, to do with mouth, okay? And aperture.

Also in Sanskrit, right? Like kecchari, in the kha, moving in the kha. So NAM KHA is like DUN DAM DEN PA, which is what?

Ultimate reality, ultimate truth. The kha, which means what? The burn is like DUN DAM SEM KHE, ultimate bodhicitta, okay?

Ultimate bodhicitta, which is what? The direct perception of emptiness, okay? DA MA KYANG CI DGOS Say, DA MA KYANG CI DGOS KYANG CI DGOS That means needless to say, okay?

It's just an idiom, DA MA KYANG CI DGOS Sometimes they say, they just say, MA MI DGOS MA MI DGOS Needless to say, no need to say. So even the need is the same in Tibetan. So DGOS means need, MA means to say, and like, okay?

DA means like. So the point here is that there are two breakdowns here. There are two different breakdowns here.

Number one, a person who has seen, who can see the track of a bird who's crossed the sky, may not be able to describe it to another person as they have seen it, okay? It may be difficult for them to put into exact words what they saw. And then for the other person to get it and to see what they saw, much less.

You see what I mean? Much less for the other person that they're having trouble to describe it to, for them to see it. So there's two breakdowns.

One, the person who's had this experience has trouble describing it. And then needless to say, the person they're trying to describe it to will have trouble having the same experience based on what they say, or what they can't say, okay? Got it?

Okay. So there's two halves of the breakdown here. But what's he trying to prove?

Yeah. Yeah, he's trying to prove that the ten bodhisattva bhumis are not divided up from any difference in their basic nature of seeing emptiness. Any guesses?

Any comments? If I told you the ten bodhisattva bhumis are not divided up according to any difference in their basic nature, because it's like a person who can see where a bird has crossed the sky and the difficulty they would have to describe that to somebody else, and the difficulty that person would have to understand what they're trying to say. I think that's one thing he's saying.

I think that's one. James said, even if we gave a distinction in how they're seeing emptiness at that point, it'd be difficult to differentiate linguistically, verbally, and it would be impossible even for us to understand it if they did try to distinguish those things. So they distinguish them on other basis, on a different basis.

That sounds pretty good to me. Okay. Although I think there might be other ways.

I think you could say that. Demibhai said, if you think about the track that is left across the sky by a bird, it's nothing there. So that's similar to the experience of emptiness.

So it's difficult to describe something that's not there. Okay. Oh, let's read it together.

Does this look anything special to you? Yeah, poetry, okay. So it's going to be, usually it's dun-dun-dun-dun-dun-dun-dun, right?

Say dun-dun. Dun-dun. Dun-dun-dun.

But this one is dun-dun-dun-dun-dun-dun-dun-dun-dun. Okay? Dun-dun-dun-dun-dun-dun-dun-dun-dun.

Say dun-dun. Dun-dun. Dun-dun.

Dun-dun-dun. Okay. It's the same principle, just two more beats.

And again, this is a sutra, so it's, what can we say about the poetry here? Who taught it? Lord Buddha.

So it was written in, yeah, so it was written in Sanskrit, okay? So this is a translation. I mean, when you translate poetry, it's really hard.

It's really hard to get the same beat, the same sound. Probably in Sanskrit, it's three less beats. Sanskrit's more compact.

But in any case, it's going to flow over lines, you know, abnormally, and stuff like that, because it's a translation. Okay, here we go. Like first bench in Lama's poetry.

Okay. Sorry? Oh, I'm sorry.

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

So this is an ancient sutra on the ten levels, which is one of his two sources for his presentation of the ten levels, right? I want to ask you what the other one was. Okay.

Help me out with something. Say, kala nu. Kala nu.

Kala means where. You know, kaba means where. Say kaba.

Kaba. Means where. Kadu.

Kadu. Means when. Kane.

From where. Kandes. How.

Like that. All these words with ka. Ka in Tibetan is like cure you in English.

So kala means how on earth. Nu means how on earth could they do it. You see.

It's a very unusual expression. You should know it. It's not that uncommon in Sanskrit, though.

Translations. Kala. I think it's where it's kina.

Something like that. Kala nu. How on earth.

Do you have a better way to say it than how on earth? It says, if the children of the victorious, meaning bodhisattvas, are unable even to describe the bodhisattva levels, then kala nu nyenpa. Nyenpa means listen to it.

How. Literal. I mean in colloquial English, it's how on earth could someone listen to them.

Yeah. Okay. Yeah.

Yeah. Then how. He didn't say understand.

He just said listen. He didn't even say hear. That's terpa.

Okay. Question for you. What does wise mean here?

Now, this is referring to the metaphor. This is someone... Wise here means someone who can see the track.

Why are they called wise? Now, this is referring to the track of the bird. Someone who can see the bird.

No. No, it's before it's used as a metaphor. Huh?

She says see what other people can't see. I think it's dajang. Dajang ikebu.

We just... He used dajang before. What's dajang?

What's dajang? Someone who knows the words. Someone who knows the words.

They have the words to describe it. So they're wise in that way. They have the vocabulary.

It means they have the vocabulary. People with the vocabulary. So they have the vocabulary to describe it.

They should be able to describe it, but they can't, right? And then, nor may the other see it. Who's the other?

Yeah, the person listening to the person who's explaining it to them. They may not be able to see it. Okay.

Having said that it cannot be done to describe the bodhisattva levels, he begins his description of the bodhisattva levels. Okay. One, two, three.

Nyi pa so su ngo wo she pa la sa dang po rab tu gawa so nga she pa dang sa dro pa ngun tu gyur pa she pa dang sa dun pa ring du so wa shi she pa pa o By the way, if you wanted to have it in Tibetan, right? This is what you would do. You would copy it out, open a new document, save that document as sample, say.

But you have to strip out all the formatting. So plain text. And then it has to be MS-DOS formatting.

[Speaker 2]
Okay.

[Speaker 1]
So now it's in like some stripped-out plain old... Then you open up this little conversion program thing. Where is that?

And then you copy it out. And then you go to the little conversion program thing. And then you tell it to convert it from ACIP.

And then it's in... Then you take that... This is what Aura does for 12 hours every week.

And you put it back here. And it comes out so beautifully. And then you have to blow it up to 28 point.

So, you know, if you wanted to practice reading in Tibetan, it might be easier that way. Yeah, maybe we have to start doing this. I don't know.

Let's do it in Tibetan. Yeah, I can make it bigger. Okay.

One, two, three. Nyi pa so-su ngo-wo she-pa la Sa-dhang-pa rab-tu ga-wa so-nga she-pa dhang Sa-dru-pa ngun-tu gyur-pa she-pa dhang Sa-dhun-pa ring-du so-wa so-shi-she-pa-o Okay. Do you want to do that?

Do you prefer to do it that way now? Okay. Okay.

[Speaker 2]
Okay.

[Speaker 1]
Oh, sorry, we're in the wrong thing.

[Speaker 2]
Let me get rid of that thing.

[Speaker 1]
So, I'll set some up next time that way. All right. Yeah, you can just take the file, convert the next 10, 15 paragraphs.

Yeah, try. You don't know where the paragraphs are, but anyway, cut like four lines at a time or something. Yeah.

But in blocks so I can hide it when we read it in class. Okay, here we go. Nyi pa means what?

Yeah, so-so-ngo, the basic nature of each one. Which what? Each what?

Yeah, bodhisattva level, she-pa. So, his explanation is going to go in three parts. Let me just translate.

Okay, I think you should help me with the names of the bodhisattva levels because you're going to be stuck with them for like four years. So, we only finished the first one. Rabdha Gawa, extreme bliss, right?

So, number six is the next one he mentions. It's called ngun du gyur wa, or ngun du gyur pa. I think it's misspelled, let me see.

Ngun du gyur, okay? Pa? Or ngun du gyur, gyur wa, okay?

We'll do one of these statistical things, right? We'll take a vote. We'll look in the sumbhum, in each particular section.

Majjhimika might be nice, okay. Ngun du gyur wa. Okay, one vote for ngun du gyur wa in a Mahamudra text.

Another vote for ngun du gyur wa in another Mahamudra text. And ngun du gyur pa, but from Choney Dharpasiru. Ngun du gyur pa from a commentary to Bodhicaryavatara.

Ngun du gyur wa from a commentary on the two truths. Here's Jetsun Krapa. Ngun du gyur pa for the sixth bodhisattva level.

Let's see if he repeats it. Ngun du gyur pa. Ngun du gyur pa.

I think we'll go with Jetsun Krapa, okay? Okay, all right. Ngun du gyur pa means...

What does ngun gyur mean? Yeah, obvious, or manifest. Okay, why?

It's the name of the sixth bodhisattva level. Why? What do you perfect at the sixth bodhisattva level?

The perfection of wisdom. So ngun du gyur pa means like... I don't know how you want to translate it.

[Speaker 2]
Uh...

[Speaker 1]
Do you manifest every enlightened quality at the sixth bodhisattva level? Okay, anyway. We can give it a temporary name, and come back to it later.

Ngun du gyur pa means... Do you guys know saying ngun gyur? Ngun gyur, ko gyur, shindu ko gyur.

Ngun gyur, ko gyur, shindu ko gyur. And then, if you did the first chapter of the Yoga Sutra, you know, right? What is it?

In Sanskrit. Pratyakshanamagama. Pramanani.

Pramanani. Say Pratyaksha. What is it?

Pratyakshanagama. Pratyakshanamagama. Pratyaksha.

Anumana. Agama. Pramanani.

Okay, so... The three kinds of valid perception. First one is Pratyaksha means what?

Direct, like you can see the color of my hand. Then... What is it?

Anumana. Yeah, yeah, like... I don't think you'd enjoy it so much unless you knew...

unless you inferred that you're going to get them. You see? So that's...

that's inference, right? You haven't had the direct perception yet. And then if I say, you are going to get this, tonight, with me.

That's what? Agama. And theoretically, that object is a little more...

hidden. It's a little more... I mean, it's one thing to think you might get them.

But if... But I have, like, better perception than you do of what's going to happen in the next half hour. Theoretically, since I'm teaching the class.

Yeah, I'm holding the cookies. So... Anyway...

So as the perceptions go from direct to logical to faith, based on authority. Right? Then the objects descend from obvious to subtle, to extremely subtle.

See what I mean? Or obvious to hidden to extremely hidden. Shintokukyur, yeah?

So, well, how do you want to translate the first one? Ngyul. Because that's the name of the sixth level.

It means obvious. Now, do you want to call bodhisattva level obvious? I don't know.

Okay, we're going to vote between apparent and manifest.

[Speaker 2]
Okay?

[Speaker 1]
Everybody for apparent, raise your hand. Everybody for manifest, raise your hand. Okay, manifest sounds more spiritually...

Okay. The manifest? The manifest?

Anyway, let's do it for that now. Hmm... I think we might have to.

Right? It gets confusing, right?

[Speaker 2]
Yeah, okay.

[Speaker 1]
I hate to over-capitalize, but... Why is it called manifest? We'll cover that when we get there.

[Speaker 2]
Okay? Okay.

[Speaker 1]
Rinpoche, gone to a far distance. And I think it's that your mental afflictions are almost gone. Like they are...

They're pretty far away by now. But we have to turn it into the name of a bodhisattva level. Not...

They're gone a long way. They're gone a long way. Far gone?

Gone far? Gone far? Is that right?

So, is this okay? You like this translation? You don't see any problem with this sentence?

Let's put it this way. We're going to discuss the ten levels in the following kind of grace. Let's dump all the first five together.

We're going to dump all the first five together. Why? Why would you dump the first five perfections all together?

Yeah, it's the sixth one that's the big one. I mean, come on, this book is all about emptiness. This book is an explanation of emptiness.

The first five perfections are going to take like ten pages. First five bodhisattva levels. Bodhisattva level number six takes like 300 pages.

And then seven, eight, nine, ten, take the next ten pages. You see what I mean? So he's just setting you up for that.

So you've got the first five grouped together. Then you've got bodhisattva level number six, which is all about emptiness. That's going to be a huge thing.

Like, the day you reach this in the monastery, you have a big party. When you reach the sixth perfection in Gomparabhsa, you just stop. Everyone stops.

The teacher takes you out for a tea and tupa, Tibetan soup, which is a big treat, with all this grease. Anyway, and then you finish the rest. Ring Dasoma, etc.

Bodhisattva level number seven, etc. Okay? But that's only three.

Okay? That's only three divisions. Okay?

This was my Geshe debate. It was Ring Dasoma that was my assignment. I think it's that your mental afflictions are gone far.

Ah, mangan. Okay, let's do this. Ring du song wa she.

Ring du song wa ser. What's that? What did I just do?

Ah, close. No cigar. Here, ser means quote.

This is a quotation mark. So someone's going to explain what the name Ring Dasoma means. They're going to say, Ring Dasoma quote means this.

So if you wanted to look up what the word meant and translate it before you get to it three years from now, okay? You could try it this way. It might not work, but let's try.

Where would you look? Sumbhumuma, right there. Ah, ah.

Okay, here's somebody who says, Ring dasoma she jawa ni sa der jang chuk gi chok dang. The reason they call it Ring Dasoma, gone far, is that at this bodhisattva level, jang chuk gi chok dang, the qualities of enlightenment, denpa shri, the Four Noble Truths, dependent origination, etc. You focus on them, but without thinking of them as self-existent.

Because you make good effort at that. That's why it's called Ring Dasoma. I don't know if you noticed in the Bhavana karma, but he had these reasons for why they were named what they were named and they didn't make any sense at all, right?

Mostly. Am I right? It was really difficult.

Let's see if there's anybody else who gives us anything better. Yeah, I'll say. Simke Dumbed.

Ah, this is a repeat of the last one. It seems to be gone far in the sense of gone beyond lower arhats. So I think we better put, it does mean I think the bodhisattva's capacity has gone farther.

So do you still want to leave it this way or do you want to change it? The capacity has gone farther. Yeah, in that explanation.

Gone farther? Is that okay? I think so.

Let's do it that way. Now there's a problem with the text here, okay? There appears to be only three divisions when he promised us four.

[Speaker 2]
Okay.

[Speaker 1]
It could be the rest, but I don't think so. I think I'll just mark it as a question. I'll show you one way you could search it.

You would say Sadumba. Okay, the third level. Or you could say Rindu Soma near Sumba.

Okay? Which would at least tell you if that's really the third, the third step, the third category. Is the first category going to be the first five bodhisattvas levels?

Yes. Is the second category going to be the sixth one? Yes.

Let's see what the third one says when you get there. Okay? Got it?

Just nod. Okay. All right.

Where are we going to look? If you look in the Uma, you'll look through every single Uma text ever written in Tibet. Is there a different place to look?

Let's look in our own text. That's what I mean. But unfortunately, you can't do it with Microsoft Word.

here we go, Gomu Rapsa. Okay, here's Uma Chiren. Here's where we are, right here.

This is not going to work. I think we just drop it. We'll put a question mark.

But we could just look at the text and make sure. Let's see. So the original has the same problem.

The carving has the same problem. I think we leave it for now. Yeah.

Sorry? Which, the debate? Everything about the seventh bodhisattva level.

And you write an essay. You have to write an original work and that's in the database. Someday I can look at it.

About the seventh bodhisattva level. And then you have to go and debate it like that. Okay?

But this is weird and I don't know why it's four. I don't think it is four. But anyway, let's keep going.

No, it takes like weeks to debate it. Okay. One, two, three.

DANG PO LA NGA SA RAB TU DGA' BA ZHES PA NYID PA DRI MA MED PA ZHES PA GSUM PA DROD PA ZHES PA ZHI PA DROD PA ZHES PA NGA PA BYAMS SKA BA ZHES PA O So you have to help me with the names, okay? We're going to name the first five bodhisattva levels for eternity. Are you hot?

Do you want air conditioning? I think I'd turn it back on now. Yeah.

The last half hour is good to get the students cold. You have to remember that when you teach, okay? Either give them sugar or make them cold.

Okay. I don't know. I would have known, I think.

[Speaker 2]
Okay.

[Speaker 1]
I think there's a dung bowl missing here in the carving. Okay, name the second level. DRI MA MED PA DROD PA ZHES PA Literally it says making light.

Radiance? Sorry? But now it's DROD PA ZHES PA DROD PA ZHES PA means bursting with light.

Blazing light? Okay. JANG KHA BA JANG can mean to purify and it can mean to practice.

KHA BA means difficult. But what if it's the JANG that means purify? You'd have to go look it up.

JANG KHA BA And then what? ZHES Okay. ZHES Or JANG KHA BA ZHES You think we can trust this text that came up?

It's a text we're in. But it's much later. Much later he gives the reason for the name.

He says, JANG KHA BA PHYIR PA'I RGYUD ZANG YOD DE There's a reason why they call it JANG KHA BA. JI LTE GYI GANG THAM PHYIR DU GNAS PAS LA BU DU LA SOGS PA'I DU TSOR NAM GYI PHAM BAR MI NUS PAS DE DAG LAS GZHAN PA'I DUG GI RGA YIN PA DRIN LA SOGS PA'I NAM GYI PHAM BAR MI NUS PA'I DUG GI RGA Okay, this doesn't help. JI LTE GYI GANG THAM PHYIR DU GNAS PAS LA BU DU LA SOGS PA'I DU TSOR NAM GYI At this point, all the demons who are staying on all the different planets of the universe, right?

PHAM BAR MI NUS They could not defeat you. Therefore, DE DAG LAS GZHAN PA'I DUG GI RGA YIN PA DRIN LA SOGS PA'I Much less, could the assistant demons overcome you? Yeah.

PHAM BAR MI NUS PA DAG CI MUD We had DAG CI MUD just today, right? Needless to say. ZHES PA'I NGES GCIG DE PHYIR PA That's why it's called that.

And that's all he tells you. There's probably something in the Sanskrit, you see? If you just want to spend the time.

Let's spend the time. Let's spend the time. Open up another gopher.

Look up Jankawa. It's Durjaya. You see, Jankawa, Jankawa in Sanskrit is Durjaya.

Durjaya means deuce, like in dukkha. What's it mean? No, the du...

What's the du in dukkha mean? Bad. What did it come in to Greek as?

D-Y-S like dysentery. Dysfunctional, it means bad. It means bad.

So du... Dur is deuce, okay? Jaya?

Huh? Nigga. No, yeah, victory.

What do you say? Jaya. What do you say?

... Jaya means victory, okay? So if this bodhisattva level is in Sanskrit, the Sanskrit is Durjaya.

What's it mean? Durjaya. Difficult to beat.

Hard to beat. You see, and then what the Tibetans do, they just take the explanation of the name out of some older text, and they just give it to you without telling you that they translated it differently. So why do we call this bodhisattva level jankā, which means difficult to practice?

And then they say, well, let's go look in some old, you know, and they take some old book out of the Tengu that says, it's called that name because you can no longer be beat by the demons on all these planets, or by their assistant demons. So the explanation of the name makes sense in Sanskrit, but it doesn't make sense in Tibetan anymore. The Tibetans used a different translation for the name, but they kept the explanation of the name without telling you why it's an explanation of the name.

Got it? So that every single book you ever look in will say, it's called jankā, difficult to practice, because the demons can't beat you anymore. Got it?

But the Sanskrit name was difficult to beat, durjaya, okay? So you have to learn Sanskrit also. Okay.

Now how are we going to translate it? Sorry? Indomitable.

I like that.

[Speaker 2]
Yeah?

[Speaker 1]
Indomitable? Is that right? Yeah, I didn't get a red line.

Okay. We'll go for that. For now, we'll go with that.

By the way, dām comes from dām, dām in Sanskrit. What's dām in Sanskrit mean? D-A-M.

It means to defeat. And adhāmas means undefeatable. And then in English, the A dropped off, and it became diamond.

Okay? So the original name for diamond was adhāmas, and you still see it in ādamantīn? Okay?

Unbeatable, from the ancient Sanskrit. Undefeatable. Okay.

I'll put consider note. Sorry? Unbeatable?

I like indomitable, because it has diamond in it. Okay. Okay, one, two, three.

Okay, so in explaining, what's his first thing he's going to talk about as far as the ten bodhisattva levels? First five levels, because they hang together, because you didn't hit emptiness yet, okay? Theoretically, right?

You didn't hit emptiness at the first bodhisattva level, right? Huh? Yeah, you haven't reached an extraordinary level of wisdom at the first one, okay?

But how do you reach the first bodhisattva level? So everyone who's seen emptiness directly has reached the first bodhisattva level. On the Mahayana track, okay?

On the Mahayana track. But what about the Tantric track? Anuttara.

Anuttara. Oh, that's secret. Okay.

Secrets that keep themselves. Okay.

[Speaker 2]
Yeah.

[Speaker 1]
Yeah, it should mean that, but that's the way it is. Like durga means difficult to get to. Durga, or like that.

Or difficult if you meet her. Sometimes they say that. But shouldn't it say impossible to meet, right?

I don't know. I don't think it's meant to be… Sometimes what they call cikse are not the same as ceni.

So cikse is a literal explanation that sort of gives you the sense of the words, but it's not a definitive thing. It's not a restrictive thing, okay? All right.

One, two, three. dhāngbhāla keśi saṅgo dhārteṅpa keśi saṅyūnten gēpārśepa saṅyūnten teṅpe gāne juddhūvā'o You have to create, again, as you're translating, you have to create a hierarchy of how you're going to call this section, part, or like that. You have to decide, but then you have to be consistent.

You can say steps, sections, parts, divisions, but you have to be consistent. The division should always be bigger than the steps, should be bigger than the steps, should be bigger than the parts, or like that. But we're not going to do A, 1, 2, B, 3, column, okay, all right, we got that.

So it keeps you awake, right? Yeah, good. So that's all.

He's going to talk about the level, talk about its qualities in detail, and then just sort of wrap up with a little thing about the detail for each level. That's his plan for the first five levels. And then the monastery, we zoomed through this in a few weeks, and then the rest took like, with Geshe Thodol Rinpoche, it took eight years.

One, two, three. If the sentence is too long, you can say, let's consider blah, blah, blah, and then what he wants to say about it. You just cut it that way, okay?

Well, who's he going to consider? Thekchengyi, rikchen, wang nun. Say Thekchengyi, rikchen, wang nun.

Thekchen means what? Mahayana. Rikchen, of that type.

Okay, you had the rikna. What's rikna? Yeah, the five Buddha families.

Okay, you had rikna. This is the same thing, who are of that family. Wangbo nun, wang nun.

Yeah, literally sharp. Thivra in Sanskrit. Numbo, sharp.

Okay, wang nun. People who are of indra, sharp powers. Indra-thivra, sharp powers.

So, let's consider disciples who are of the, and who are of wang nun, and then how do you want to translate it? Sharp, sorry? Sharp faculties?

Is that okay? You want to see what we did before? We called relatively sharper faculties last time.

Then we called it, oh here we are, okay. Oh, we called it sharper faculties twice. Sharper powers.

Okay, sharper faculties. Let's consider disciples who belong to the type of the Great Way. Yeah, that's it.

Sometimes you leave it two different ways and then think about it. Okay, what are sharper faculties? Sok jor kyi nekap su.

Sok jor. Sok jor tong gom milok. What is that?

Yeah, the five paths. So, sok jor is the abbreviation for sok lam dang jor lam. Okay, people at the path of accumulation and at the path of preparation.

Chu sum nyam su lam pa la ten, eh? Chu sum. Based on their practice of chu sum, what's the three chu?

What are the three chus? Sok sok kye wa chu sum. Great compassion, the mind that transcends duality, and the wish for enlightenment.

Okay. He says, we're talking about people on Mahayana track. We're talking about people who are on Mahayana track and who are very sharp.

We're talking about their experience during the first two paths of the five. And he's asking us, and if they practice these three things that you mentioned at the beginning of your book, right? Which are bodhichitta, compassion, and wisdom, which is emptiness.

If they practice those three things, what's going to happen to them? What's his answer going to be? Oh, first bodhisattva lama, okay?

Got it? Okay. We'll do this one, then we'll stop.

One, two, three. nying je chenpo shen wang tu gyur ching chom den de kun tu sang bu man lam kyi ge tsar dzok chan tu ngur pe tsem pe sa dang bu cha she su gyur pe ten tam pe sem kye thob pa yin no This is really hard, okay? So hang on.

Wang, shen wang tu gyur, shen wang tu gyur. We had it last week. Yeah, slave to great compassion.

Okay? What's he saying? Do you know Samantabhadra's prayer?

Yeah, it's like when you cover the sky with roses and all that, right? Gifts to the enlightened beings, okay? And then you dedicate all the good things you've done to enlightenment.

But why would he bring that up now? Maybe, but what if he's doing like ten tam sem kye nying je sem pe go ne nying je sem pe, nying je sem pa. What's that mean?

Imbued with, right? Imbued with. It's the direct perception of emptiness.

Imbued with this desire to help others, this desire to do it for others. Imbued with bodhicitta. So what he's saying is, he's talking about ultimate wish for enlightenment, which is infected with and imbued with and under the, what do you call it?

A slave of compassion, okay? Like that's what distinguishes it from the lower perceptions of emptiness, okay? So that's why he brought this up.

Just as one example, you would be praying that all the goodness you had ever done should get you to total enlightenment as you're seeing emptiness directly. Like that, okay? Got it?

That's what they would achieve if they kept up what? The three practices during the first two of the five paths. But only if they were Mahayana track and had sharp faculties.

Got it? So if you fulfill these qualifications, right? A, your spiritual IQ is very high.

That often doesn't relate to your mental IQ, okay? Oftentimes people with a high spiritual IQ don't seem to have very high school IQ, right? And vice versa, right?

Sometimes there's both, which is good, right? So they have a high spiritual IQ. Then they're practicing Soglen Jolam, which means what?

What are they doing on Soglen? They had their big disaster in their life. They had their wonderful blessing of their mother died in their arms in a car accident or their niece died from a brain aneurysm in five seconds or Then they're on Soglen, right?

And then they have Jolam, which is what? They sat in a class and they heard about emptiness over and over, thousands of different ways. I mean, they got it ten different ways in the translation class, then they sneaked their soup cup, and then they got five more ways in the Bhokyamma class.

You see what I mean? Like they got this Jolam stuff over and over again, okay? So they have a high IQ, spiritual IQ.

They had a nice life disaster that woke them up out of the sleep of the world, right? Like this is what life's all about, don't you get it? They had that experience.

And then they had Jolam. They heard about emptiness over and over. And then they're on Rikchen, Thekchengyi Rikchen, what?

They would love to save the world, you see? Thekchengyi Rikchen. They're the kind of person who would love to save the world.

If I could stop the war in Iraq personally in the next week, if I personally could do it, in any way, if I set myself on fire in front of the White House or something, if they promised they would stop the war in Iraq, this kind of person is like, I would do it, like that. So they have all these qualifications. They had their life disaster.

They're getting teachings about emptiness. They want to save the world. Anything else?

Now they have nyingdze. They care about other people's pain. Then if this person practices all those things, then they will hit the first bodhisattva level.

Got it? When? When?

Yeah, at the direct perception of emptiness. They reached the Saddhambo, and udzel tobah, dunyam. They occur simultaneously.

The first bodhisattva level and what? Reaching clear light, same moment, at the same moment. All right?

Got it? Yeah, but what? Yeah, that's a problem.

But there's two kinds of bodhichitta. There's three kinds, dundam and kunzom. And then there's two kinds of kunzom.

Buram tabu sem kye. Say, Buram tabu sem kye. Sugarcane bodhichitta?

So you have to worry about it. But you're right, that's an interesting debate. Okay.

All right, let's stop there.

[Speaker 2]
Thank you. Namo Guru Radhamandana Kam Niyatami Yi gyel wogun sanam ishe cho chok shing sanam ishe me chung we nam pa kun yi to pa sho I think it'd be nice if all the work we did at DM had the same words, roughly, so if you bring me the list of the translation of the ten levels from the Bhavana Krama, was it?

[Speaker 1]
Just show them to me and we'll see. If they're good, we'll use... I think it's good if we can if we stay consistent, you know.

It's helpful for people who read our stuff later. Okay? All right.