Вступление на срединный путь (текущий курс, Аризона), занятие 55

[Speaker 1]
We were in a part where he's explaining the first bodhisattva level. How do you reach the first bodhisattva level? What two things happen, roughly?

See emptiness directly, then? Yeah, you have or you experience direct perception of bodhicitta. How would you explain bodhicitta in layman's terms?

Huh? Say it louder. Yeah, you want to help everyone escape their pain forever.

That's a desire. And you don't really have that until that time. So this section is explaining the first bodhisattva level.

Called what? Yeah, in Tibetan. Rabga.

Say Rabga. Rabga is even a common Tibetan name. Like the current acting element of Sarame is Keshidabda.

So, we were talking about when you reach the first bodhisattva level, you change and you become special. And people refer to you with special words. Like they start calling you bodhisattva.

And you start to outshine other people in different ways. And he's going to talk about different ways. One is you get this new name, bodhisattva.

Secondly, you join a new family. So before you have your blood family, right? And you might have your monastic family that you stay with.

Like from monk, it's like first you have your blood family, then you have your monastic family, which is equally tight. And then at this level, you become a bodhisattva. And you become a family.

You direct family of all the buddhas in the universe. Like that. You become direct family of them.

And then you eliminate those three negative thoughts. What are they? Forever.

Only three things. Yeah, believing that things come from their own side. Like who made Jin?

Who made Hong Jin? Where did he come? Did he come from Shanghai?

We go around the world. Krishna and I go around the world. In every country, there's one Hong Jin is waiting for us.

In India, it's Durusha, right? In Taiwan, it was Jeffrey Tso. You know, like that.

In every country, there's one person comes like a saviour and helps us through everything. We call Dromton Je. Do you know who's Dromton Je?

He showed up. Atisha went to Tibet from India. Then this Tibetan guy shows up.

And he says, my name is Dromton. And Atisha says, well, who are you? He says, you don't need to know who I am.

Well, why did you come? I'm going to help. Everything you need, you just tell me.

I'll make a list in the car. And they would say, okay, we need 14 yak loads of butter. And we need barley.

And we need blocks to build monasteries. And he just, the next day, he has all these yaks. Everything is coming.

And he did this for all of Atisha's life. For the rest of Atisha's life. Everything he needs, he just shows up.

It's like that. It's a karma, right? So, usually we tell you when you have a problem, don't get angry because you made it, right?

So if someone says something unkind to you, don't get angry. Just focus on the fact that it's coming from something you did to somebody else before. Then the natural reaction will stop.

Getting angry at them will stop. Why? You don't want to meet them again.

You don't want to see them again. The way to stop them is to stop being angry at them. So they'll be angry at you.

You'll be nice to them. And then the cycle will stop. The cycle will be shut off.

And Jesus said that. Someone hits you, then give them the other side. Show them your other side of your face.

Let them hit you on this side of your face. So, you know, we're always telling you that when bad things happen, don't get angry. Just remember it's coming from you.

You caused it, so don't get angry. But what about good things? What about good things?

Yeah, so Hong Jin would come from me. You know, I helped somebody in the past. And now I get to have this friend who comes and helps me.

You see, so I think it's important in our practice. When I told Tibetan monks that when you go to a Christian church, sometimes there's a special kind of church where you can go into a room and the priest is sitting behind the curtain and you can tell him the things you did wrong. And then, you know, confession, which they have in Tibet.

And they were very happy. They said, that's good. And then they said, is there a room on the other side?

I said, why? They said, you know, when you go in and tell the priest all the good things you do. I said, no.

And they said, oh, why? You know, and there should be this other room. Rejoice and all.

You know, and you go in and you say, I did a good job. You know, like all that work I did to help my lama. You know, I washed two million dishes.

I made 50,000 momos. You know, I did all this stuff. You know, and now I get to...

I created this people. I created this person to be my friend. You see what I mean?

And then if you're happy about it, they say the karma starts to snowball. You know, like if you're aware of that karma. We're always thinking, I did something bad.

I did something wrong. That's why people are mean to me. But then they're talking about do the reverse.

Say, oh, I did something right. I helped my lama. And now this person is like, here all the time helping, you know.

So then be happy. And then the karma creates another cycle. That's an anti-samsara.

Samsara means a bad cycle. And this creates a good cycle. Just to be happy.

To say good job. You did a good job. To just enjoy a friend is using up karma.

To rejoice that you created a friend is to create more friends. See what I mean? So it's important to get positive cycles going also.

So that's the first negative thought you get rid of. You understand intellectually that your friend doesn't come from nowhere or randomly. They come from serving other people.

What's the second one? Second thought you eliminate. Doubt about the path.

You see your future directly. And for a short time you have certain powers like to read other people's minds. But then you see your future directly and after that forever you have some kind of insight into the future.

And then life becomes a lot more manageable. A lot less difficult. You know pretty much, you get instincts for what's going to happen in the future.

The third one?

[Speaker 2]
Belief in harmful spiritual practices.

[Speaker 1]
Yeah, belief in harmful spiritual practices. Like, it would be useful for me to whip myself or not to eat for six weeks and hurt myself. And ideas like that, that this would be a good thing, a desirable thing.

So these three thoughts, once you reach that bodhisattva level, you don't have them anymore. Forever. Okay.

They hold the very highest form of bliss. They can't go to the realms of misery anymore. Why?

They can't go... After they die, nothing bad will happen to them. Why?

They destroyed the seed. Yeah, they don't have the ignorance. They destroyed the seed.

And then we said, even at a lower level the same thing happens, but for a different reason. The causes are incomplete. Yeah, the seeds are still there, but they'll never arrive there.

So there's two ways in Buddhism to stop trouble. One is, you don't get rid of the seed in your mind, but you reach a level where it's not going to ripen anymore. And that's sort of dangerous level.

That's a dangerous place to be. You could slide, right? But the other one, you just destroy the seed altogether.

So, that's better, right? Can you slide after reaching the first one? There's a book called the Gendun Nishu.

Say Gendun? Nishu. It's a generic term.

It's a kind of literature. Gendun means what? Monk or Sangha.

And Nishu means 20. So Gendun Nishu means 20... What do you call that?

Permutations of the Sangha. It means 20 different paths you can take to get to enlightenment. Like, you reach level 3 on a listener track, then you can degenerate back to level 1.

Then you cycle back to level 4. And then you can either go to 6 or... You know what I mean like that?

And it's 20 different possibilities of how your spiritual career will go. And it's useful to know, because sometimes you reach a level you cannot fall back. And sometimes you reach a level and you can fall back.

And it's important to know which are which. Because you'll be more careful if you know you can fall back. So we should study it sometime.

I never had time to teach it to anybody. But it's very beautiful. It comes from the Prajnaparamita literature.

Very cool. Okay, and there's spoken of... Realized being of the age we come in already?

I don't know if you remember, but... There's a... What's it?

Yeah, say, Ginshuk, Chiron, Chirmyon, Dachoma. Ginshuk, Chiron, Chirmyon, Dachoma. These are four levels that you reach after you see emptiness directly.

What's Ginshuk? Stream-enter. The moment you see emptiness directly, you're a stream-enter.

You're standing like in a stream. But you can... I always think of it as a conveyor belt.

Like you step on the conveyor belt. Now, no matter what you do, in a certain amount of time, you're going to get enlightened. That's what Ginshuk means.

You could translate it as conveyor belt, okay? Mostly they say stream-enter, right? But it means you're in a stream, you're not going to come back.

You're like... You're getting there. Then Chiron...

Chiron means back. On means to... Yong...

Ong... Come. So Chiron means...

Come back to this realm, desire realm. So they don't... They haven't eliminated all the negative emotions that would bring you back to this realm after you die, okay?

Chirmyon... Yeah, you don't come back to this realm, to desire realm. And then Dachoma...

You have defeated the enemy of... Your own negative thoughts, okay? Forever.

Permanently stopped. I think it's hard for us to imagine Dachoma. I mean, it's hard to imagine that a state where no one can make you angry at all.

Impossible. No one can depress you or frustrate you or... No traffic condition, no weather, no hot or cold, no other person, no kid, no grandmother, can...

can throw you off balance. Impossible. Your Dachoma means that.

You'll never get angry in your whole life, okay? It's almost... To me it's beyond...

to imagine. It's hard to imagine, you know? I don't think I really ever expect that in my life.

You know? No, I mean... I think we don't think about it enough.

I think sometimes you have to imagine what it would be like to be a Dachoma. No one can piss me off. Nobody.

You know? No matter who I meet, no matter what they say, no matter what they do to me, no matter how unjust or unreasonable it is, I'm just happy. You know?

I mean, it would be very weird. I think it's good sometimes to just... to just imagine what it would be like.

Okay? Okay, so those have... They call...

Gyunshu Shupa... Gyunshu Drenne... Say, Gyunshu Shupa?

Gyunshu Drenne. This is an Abhidharma thing, but there are two levels when it's easier to form. Okay?

Like, you have entered that level. Let's say you are fighting against those three negative thoughts. For a stream-enterer, the period during which those three negative thoughts are disintegrating, is called entering, entering the stream.

You know? The mind is in the state of war, and the negative emotion is breaking down. It's degenerating.

That's like Gyunshu Shupa. And Gyunshu Drenne means when the war is over, but before you move on to the next level, you're like in a state of... It's called result state, Drenne.

You're like in a state of enjoying your hard work. The war is over. It's like the...

What do you call it? The calm before the next storm. It's the calm before the next battle.

The next battle you have to work on more mental afflictions, right? Not to come back to that. Or to come back to the desire of only once, or something like that.

Okay? So when they say 8th level, 1st level Bodhisattva, that's what they mean. They're in my extension number 8.

The second half of a certain level. Alright. I think now we're ready to start working.

Christy said I could go over, because there's somebody. Right? Huh?

Okay. Oh, so we have translated this piece from the root text, because it came here. This point is explained in the root text that begin with blah, blah, blah up to blah, blah, blah.

And we didn't have the root text yet, but we just finished translating it. We finished translating that piece. Now we can finish this sentence in the commentary.

So, because the problem is that when you translate into English, when they say from A down to B, because the syntax is opposite, it becomes from B down to A. So you have to translate it before you can translate from blah up to blah. And then the hypertexture is going to go crazy, because it won't be there.

Right? Because you're going backwards now. Okay?

So the point, it starts from, from this point on. That part's okay, right? And from this point on, because of, we can just take it out directly.

Because of what they obtained. Up to, pāpa-geva-jitā-dīna-nirvāntena. And then we just go to the end of our translation.

Our realized being of the eight. Oops. Okay?

So we're done with that section. And we were going to make sure that we put this translation, we have to keep our root text up to date. Okay?

What's the root text? Umla-jupa. Entering the Middle Way.

By, written by? Master Chandrakirti. The most famous text about emptiness in all Tibetan monasteries.

All Tibetan monasteries. Doesn't matter, Kagyu, Nyingma, Satya, Kalupa. They all use the same text.

Master Chandrakirti's Entering the Middle Way. And then we're reading a text by Kedug Dhammadhargi from Seram Monastery. Who's commenting on Govardhasa, Jatamkāpa's explanation of Master Chandrakirti's book.

So actually we have four onion layers here. Layer number one. Ayurveda's root text.

Ayurveda's root text. Which Kristi is teaching in about an hour. Layer number two.

Oh, what century? Second or third century. Then Master Chandrakirti's commentary on that.

About 7th century, something. And then Jatamkāpa commenting on that. Yeah, 1490s?

I don't know when he wrote it. And then Kedug Dhammadhargi explaining Jatamkāpa. Now some people would say, just go back to the original text.

They're too hard for us. They're just totally like riddles, you know. You need...

You know, I think in some traditions of spiritual literature, it gets more confusing and less exciting the more centuries it goes on. The commentaries get more and more like doctored and kind of frozen and not much spirit to them. But with Tibetan literature and Indian literature, it's the opposite.

The more time goes by, the more cool it gets and the more exciting it gets. So to do this process of going back through time, go to the 16th century to understand what they said in the 15th century, to understand what they said in the 7th century, to get an insight into the 2nd century so you can understand 500 BC or wherever he was before that. It's just really satisfying and very beautiful.

And this tradition is very pure. There's no corruption. It gets more clear.

It gets more and more clear. And it's not the case in many traditions. But the closer you get to the present time, the more easy it is for us to read.

And then if you go, work your way backwards, then by the time you hit Bhojjima class, an hour later, now then you can understand it accurately and not make up some weird thing which is what happens sometimes. If people go straight to Nagarjuna and he says, nothing starts, nothing stops, nothing stays, nothing matters, then they get crazy. People get weird.

They say, oh, it doesn't matter if I'm a nice person. You know, life doesn't matter. I can do whatever I want.

It's the opposite of the meaning, right? So, it's very beautiful to go back. In this case, to go back through the lineage makes it even more clear.

And then by the time you hit Bhojjima class, you're not going to misunderstand what Krishnamurti says. Okay. So, we're going to go to the root text, which I have up here.

And we're going to put in our work so far, just to keep ourselves up to date. You notice now that he's, so far he is using the entire root text. He always gives you the root text.

So, this piece we don't have yet. And it goes here. You see?

Is it? No, it's not. Sorry, I have to go back.

It's this part. And why are we doing this now? Why do we wait till later?

[Speaker 2]
Later never comes.

[Speaker 1]
Yeah, no, it's a principle of translation. You know, this is supposed to be a class about learning to translate. But it's a lot like life.

Don't think you're going to have time later. You won't have time later. Like, wait.

After three year retreat, seven years from now, you'll have time. You'll have some project going on in probably Tasmania or something. You know?

And don't think you're going to have time later. So, in translation, as with your kitchen, it's important to clean up as you go. And don't leave dishes in the sink.

Because you'll never go back. You'll never have time. You don't know how many hundreds of translations I've seen in my friend's house.

It's Robert Thurman's house. There's this big stack of old translations that he never got back to, you know? And I'm like, wow, why don't you put that one out?

Well, I have to clean up some stuff, you know? Well, when? You know, this was 20 years ago.

I think he's retiring next year or something, you know? So, when? You see what I mean?

So, it's important as you go, clean up. At least if you die, the thing is complete up to that point, right? Or if you jump off Umeshan Mountain.

Okay. He's still going in in verses at Four Nines age. And I keep hitting, watch.

Watch the screen. What's that? Alt-F-S.

Say Alt-F-S. It's a reflex in your left hand. It keeps going every 10 seconds or so, you know?

And it just keeps saving your work, you know what I mean? And it saves a lot of trouble later. If you get in the habit, even if the battery runs out, you don't lose everything.

It's just a habit from working in India a lot. Okay. Sorry.

Okay, so we're done. We're done with that section. And we're ready to start our new work.

And we have 15 minutes left, legally. It's time to cap you off. I heard a yawn.

I heard a... As a teacher, you have to listen for yawns. And if there's really yawns, I'm not kidding.

Krishna said people are going to fake it and start yawning. Okay, we're going to read this together. Before your mouth can fall.

One, two, three. shen-gyu-su-ki-nam-de-yen-de-she-pa-la Look at the first word and the last word in the English letters. Say shen.

Then she. Shen. She.

Hear a difference? Yeah. Thank you.

Yeah. One is low tongue, one is high tongue. I'll say it again.

Shen. She. I think it might be the same in Chinese.

How's it go? Bo-sa. Bo-sa.

Xin-shen. It's two different shas. I haven't figured out what they are yet.

But I think the first one might be sha, the second one might be sha. Xin-shen. Xin-shen.

Maybe it's... I don't know. Anyway.

It's two different kinds of sha, right? Shen means what? Somebody else.

Gyu. Their stream or their mind. Listen to the word for cause.

Gyu. Now listen to the word for stream.

[Speaker 2]
Gyu.

[Speaker 1]
Gyu. Gyu. Okay, that's the difference.

The da drops out, and in linguistic compensation it becomes shortened. Gyu. Say gyu.

And then gyu. And then by the cause would be? Gyu.

Gyu. In linguistic compensation it lengthens to show the instrument. So I'll say it again.

Here's the short one, which means mind stream. Gyu. Santana in Sanskrit.

Then the cause, gyu. Hetu in Sanskrit. And then gyu.

Gyu. Which means by the cause. Hetuvena or something.

Okay? All right. So, let's read this one together.

One, two, three. Re, gyu, go, ne, su, ki, nan, be, su, she, pa. Lo, re, go, ne, su, ki, nan, be, su, she, pa, da, ni.

Okay? Pay attention to this, okay? Say syl.

And then there's another word, syl. Say syl. This is syl.

Syl. Syl. Syl.

Syl. Syl. Syl ki numba means to be glorious.

This syl means glory. Say syl. That means cool.

So, if you don't get it right, the person that you're talking to will just stare at you and smile. It's like when I speak Chinese in Chengdu and I say like ten words and people go... And they're like, what's he saying?

And, you know, he didn't learn tones yet, I guess. And, you know, they have no idea what he's saying. And that could be a problem if you're talking about busking or something.

Okay. So, rik means... Rikigone means...

How does a person, after they see emptiness, syl ki numba someone else by rik? Okay. Rik means...

Rik can mean the seat of Buddha in you, but rik can also mean family or their family. So, syl ki numba is very rare idiom. And the way to learn a language is to learn it around someone who knows it really well.

Right? It's not from a book or even in a class. It's to hang around someone who's using it all day.

You see? So, every word I remember, I remember when my Lama taught it to me, I remember where we were sitting. You know?

So, we were watching the news and Queen Elizabeth came on. But she was in a row of people at a party. And he said, Look, there's gyamo.

Inji gyamo dire. Say, Inji. Inji.

Gyamo. Gyamo. Dire.

Dire. Inji means English. Say, Inji.

Inji. Inji means English. Okay?

Gyamo means what? Queen. Dire means, Oh, that's the British Queen.

Inji gyamo dire. This shiva does a super syl ki numba. She's really syl ki numba compared to other people in the row.

You know? And I said, Rinpoche, what's syl ki numba? He says, I don't know.

Just look at her. She's syl ki numba. The other ones.

You know? The other ones are like, when she walks in the room, then all the other ones become normal. Regular.

She like syl ki numba all of them. So, then I'm like, and then I think it's outshine or something? Maybe there's a better word.

Syl means majesty. And nimba means to press down on somebody else. So syl ki numba means to over, how do you say?

Yeah, like that. She just, by her appearance, her majesty, makes everybody else look regular. You see?

So syl ki numba means that. So when you see emptiness directly, suddenly you syl ki numba other people. It's like that.

You are Queen Elizabeth. You know? You just, spiritually, morally, galactically, you are syl ki numba.

You know? You just have this, in Irish they call it what? Glamour.

In the old meaning of glamour. You have this magic about you, you know? And, so rigi gone syl ki numba.

How does a new bodhisattva syl ki numba other people by virtue of the new family they have joined? Rigi gone. So shepa means we're going to explain that.

Then loy gone syl ki numba means what? They syl ki numba other people by their lo. By their minds, the way they think.

I mean one thinks about, hey, I'm not a normal human anymore. I joined a different race of people. Now I belong to the Buddha family.

I'm not totally human anymore. And you sort of have a majesty that shines because of your new family. The second one is because of your new state of mind, you outshine other people.

Because that mind is free of those three kinds of thoughts. Forever. That mind is 83,997 bad thoughts are still there.

But there's at least three that got cleaned out of this pot. You know, and by virtue of that you syl ki numba other people. So now we have a problem.

Outshining other people by virtue of your new family and outshining other people by virtue of your new way of thinking are both categories of this. What's that? How the Bodhisattva has this new quality of outshining other people's gyuk.

Yeah, but now we need two different words for mind because now we got low as a sub-category of gyuk. How are you going to deal with that? Anybody have a suggestion?

Don't just go to Thabit's dictionary and tell me whatever is there. Mindstream.

[Speaker 2]
Yeah, it can mean your body and mind.

[Speaker 1]
It can mean the stream of you, right? So I'm going to translate it and you're going to fill in that word when we hit it. Thank you.

Fill it in. Give me a word while I eat my candy. I like being pretty much.

Way of being? You think... How many people vote for way of being and how many people vote for...

How about way of being? How about being? Outshines other people's.

Who said that? Simplicity is always desirable. I like it.

Okay. Oh, you're right. I got to stick in yin-teng.

By the way, our tendency as translators is to complicate things more. We make things longer. We keep adding words.

And if you can make this Gordian stroke, Gordian knot stroke, you know, if you can slice the knot and just use one word where you were going to use six, that's brilliant. That's perfect.

[Speaker 2]
Then the hypertech comes here and says, where's the gear?

[Speaker 1]
I'm going to use more words. Okay. Where's Beth?

She's supposed to be correcting me.

[Speaker 2]
She's online.

[Speaker 1]
Oh, hi Beth. Okay. Got it?

Because Ted was asking, where's the word quality? Yin-teng. Okay.

All right. I don't know. Somehow this part really bugs me.

Here we go. We're going to use the Roman. Let's read together, right?

One, two, three. Dhammo chepa la. Tobe chanchu senta.

Dhammo bane kyang. Shepa ne. Sunam dharki wangi.

Pham chen nam par phel. He's saying this point about how the new bodhisattva outsigns other people by virtue of their new family. It's described in the root text from the words blah-blah-blah to blah-blah-blah.

It doesn't help us at all. You know, you're on your own. Okay?

Let's go look at the root text and see how hard it's going to be. If we can... If it seems to make pretty good sense, we'll just translate it.

If not, we'll have to go to a proper commentary to see what it's about. Okay? This is 13th century's old.

It makes it a little difficult. And it's in a foreign language. It's not in the language it was written in.

It's already a translation, which is sometimes a problem. Okay? So here we go.

We switched over to the root text. We have to go from dzog be chang chu up to wangi pham nam par phel which is only three lines. Okay?

So he's not giving us the whole quartet. What do you call it? In poetry, four lines?

Quartet? Okay. Anyway, it's a triplet right now.

Right? Which is unusual. Let's read this together.

Now this is the whole root text. The commentator from the 16th century didn't give you the whole root text. He just said from dzog up to phel.

Okay? So let's read these three lines together. One, two, three.

dzog be chang chu sen tak tang bo la ne kyang tu wang sun kye tang che rang sang ge na ni su nam tak gi wang ki pham che nam par phel It's a little hard for me, so I'm gonna do it with you. And then the parts we don't get, we'll go look at a commentary. dzog be chang chu?

Yeah, total enlightenment? It used to seem to me a non-sequitur. Is that a non-sequitur?

And what do you mean total enlightenment? Is there half enlightenment? Why do you have to say sam yak sam buddha?

Sam yak sam buddhi. Why say sam yak? Sam buddhi is enlightened.

Why say sam yak? Why? Yeah, there's lower enlightenments, which are not...

They're not enlightenment at all. Okay? There's three chang chus.

And the lower two are just arhat. They're just nirvanas. Okay?

You know that.

[Speaker 2]
Okay.

[Speaker 1]
So that's why they say sam yak sam buddhi. sem ta view like tawa, view, yantapay tawa dhambo first la ne They are staying at the first. They are staying at the first view of the mind of total enlightenment.

kyan kyan? Kyan is very common in any language, right? Sure, I'd love to have you come and stay at my house in Wishtown and everything's ready and...

You know, we're really nice to have you and everything's paid for. Kyan? You feel like kyan?

What's kyan? But... In any language, kyan is a problem.

Okay? So, kyan. So, even though they are staying at the first level, tubon tubon tupe wangbo, munendra Lord of the Able Ones Lord of the Able Ones, right?

Which means King of the Buddhas. Highest of Buddhas. No more candy?

It's already unwrapped. It's probably going to get ants in your temple. We'll see.

Anyway, Lord of Enlightenment. Lord of Buddhas, okay? What's muni mean in Sanskrit though, really?

And it was sort of missed. The silent one. Mauna.

If you're in India and you say... Well, you can't say it, but you go... Like if you're in retreat in Varanasi, which we did a couple of years ago, and we kept mauna, which is not speaking.

And then people try to talk to you and you just go... And in India it's very cool, because they know what's going on and they say, Oh, beautiful, my granddad used to do that. God bless you, you know.

If I can do anything for you, let me know. And in America they're like... But we keep silence for the morning.

It's mauna, okay? So, really it used to mean the quiet ones, and the silent ones. Tubong, sum ke means what?

What's sum ke? What's ke? Past tense of?

To be born? Past tense. Born of sum.

Born of speech. Sum ke means born of the speech. Dang che means along with.

Rang sang ge? Self-made Buddhas. Now, if this part means self-made Buddhas, what do you guess this part might mean?

Yeah, listeners. Those who are born from the speech of the Buddhas. Alright?

Those who are born, so... Okay? Yeah, that's cool.

I didn't realize until just now. Okay. Rang sang ge nam ni.

So, they, sunam, merit, good karma, daki wang gi, by virtue of their good karma, pam che. What's pam mean? Who said that?

Yeah. It means to defeat or destroy. In the monks' vows, pam ba, pam tung su ju, ba shi ku ju dang, sar sa shi dang, nye chek ya tu ni.

These are the different kinds of vows for a monk. So, pam ba is a very serious offense. Because it can destroy your vows.

Pam che. Nam bar tel. Tel wang.

Grow. Grow further. Grow beyond.

So, it looks like... The second two lines are easy. You know?

They sort of... How do you say? Beat?

What's a better word for beat? They overwhelm. Overwhelm might be good.

Because they're not physically fighting with these lower arhats. They're just soaking numb at them. Right?

So, they overwhelm by virtue of their goodness. Okay? Who?

Those who are born of the Buddha's speech and those who have achieved Buddhahood on their own. Okay? Rang sang gi.

Pratyekabuddha. Which is not a Buddha and they didn't do it on their own. There are people who are Buddhists on their own, but they didn't do it on their own and they're not Buddhists.

Okay? They did it from countless lifetimes of work. In this life they didn't have to have a teacher.

And then are they Buddhists? No, but they have reached Nirvana. Okay?

So, if you're saying he or she overwhelms these other ones by virtue of their new good karma. What's the difference in karma? What's the only good karma they have that the other guys don't?

But they just reached the first bodhisattva level, so they must have seen emptiness and they must have bodhichitta. So how do they overwhelm these other guys in good karma? It has to be the bodhichitta.

But it's the combination of bodhichitta and emptiness. In that combination they overwhelm the other people who have or haven't seen emptiness. Who have seen emptiness.

Okay? Even these people who are no more than staying on the first bodhisattva level. So this weird word totally enlightened mind view has to mean bodhisattva level.

Somehow. Okay? But let's go see it in a commentary.

Let's go check it in a commentary. So this is where you have the database and this is where if you get fluent in Tibetan you can go check anything. You don't have to guess at any translation ever in your life.

In 30 seconds you can search 300,000 pages and get the explanation ever. So it's something that people never had before. So let's try it.

I don't know if it's going to work now that I've bragged about it. What would we search for? Would zolfi changchu be a good thing to search for?

Why? In 300,000 pages there's probably a million zolfi changchus. That would take even longer than the extra time Christy gave me.

Sentat dhammo is totally unique. What the heck is first mind view? Okay?

So let's go look at sentat dhammo. And let's see if anybody's going to help us out. Would you like to look in the Kangyur 500 B.C.? Or in the Tangyur 200 A.D. to 900 A.D.? Or the Sumbum from about 1000 to 1996? Yeah, Sumbum, because going backwards is easier. The more recent stuff is easier, okay? Normally.

So we'll look at Sumbum. Do you want to look through all the tantric stuff? Do you want to look through all the grammar books?

Do you want to see all the history books? Do you want to do all the catalogs? The catalog from Russia takes 10 minutes to research for it.

It's 112,000 titles. Those two Tibet guys have typed in in the last 16 years. I think, wouldn't we rather go straight to the the Madhyamika section?

Okay, so Umar. Let's try, okay? Oh, Sumbum?

Does not exist. Oh, I forgot something. The A, yeah.

I'll try to get it up here so you can see it. Venerable Phil has made a new search program which is a little bit more, it's not 12 years old. But it's very beautiful.

So, you know, as soon as I can tweak it my way, which I didn't have time to tell him yet. It has to do certain weird things. We're searching for this weird expression first view mind enlightened Buddha, fully enlightened Buddha.

Did anybody explain it more carefully? Okay. Oops.

Ah, this is not helpful. Take my word for it. Who's this?

Yeah. He wrote one of our tantric texts, right? That we studied last spring.

I like him. He writes like a westerner. Because he was from Mongolia.

So he was a foreigner also. He was explaining a Tibetan text. And he also had to struggle with it.

So he's more sensitive. If you grew up with Tibetan and you grew up with this text, you're like, you don't notice that you don't know what it means. But if you're a foreigner and you're trying to explain it to a bunch of other foreigners and they say, Geshe-la, what does tse-ta-gong mean?

You're like, I don't know. Then you're more likely to give an explanation at home. Yeah, this is nice.

He gives a nice translation. A nice... And we'll do that and we'll stop, okay?

I've put his explanation up here. And what he's done is he has interwoven the root text. He's showing off his skill in composition.

So he's weaving in the ancient Sanskrit to his explanation. Okay? dzogpe chok chok gi sem-ta nyi-pa sok-su ma-se Not only those who are at the second sem-ta of an enlightened Buddha, which we're guessing means second bodhisattva level, okay?

sem-dhambo rab-tu gawa-la ne-pe-kyam Even those who are staying at the first state of mind, which is rab-ga, which is what? Extreme bliss. la-ne-pe Even by them, tu-pe wang-pa sung-le kye-pa Those who have been born from the speech of the Lord of the Buddhas, meaning...

Now he supplies you with the explanation. nyen-ten, which means what? Listener.

And kye-pe rang-sang-gye-nam-ni And the self-made Buddhas. So he helped you already. He threw in the explanation of what it meant to be born from the speech of the Buddhas.

They... kun-zok chang-chu-kyi sem means what? The wish for enlightenment, which is kun-zok as opposed to dön-dham.

Deceptive. Which means love for other people. Okay?

Love for other people. Why is it called deceptive? You can have love for the lady at the...

store and more and not understand her nature. You can misunderstand completely who she is. You can misunderstand that this lady is scooping ice cream out for you because you shared your ice cream last week.

Okay? And if you misunderstand, you're gonna be in trouble. Why?

Why? You'll be... You'll grasp to your ice cream.

You won't share it. Then you won't get it next week. You see what I mean?

So it's dangerous not to understand where your friend is coming from. It's dangerous not to understand where the ice cream is coming from. Because then you won't share and you won't get more.

You see what I mean? So... kun-zok-chang-kyi sem dön nin-je Compassion.

Sunam. That virtue. So all the people in this room, I think Michael Brennan was one, was the first one.

All the people in the room who said the virtue which they have which makes them outshine those other guys has to be mainly their bodhicitta. Because all three of them have seen emptiness. Okay?

So they're right. Everybody in the room who said that is right. Nam...

Nam Dalden agrees with you. Yeah? I don't know.

Oh, we'll get there. I don't know. I don't think he means they got to the eighth level already.

But it's a good question. It's a little confusing. Okay?

Sunam-kyi. Wang-kyi. By that power, they pamba those other guys.

But pamba is... I guess you took dimension with saying uncomfortable. Devil say, Devo Mindu.

Say, Devo Mindu. Devo Mindu. Devo means comfortable.

Mindu means it's not. Colloquial, colloquial. Devo Mindu means I don't feel comfortable saying a bodhisattva has beat up a self-made Buddha.

Okay? And he says, Te Silking Nim. Which means Silking Numba.

He says, let's not call it pamba. Let's not say beat them up. Let's say what?

Queen Elizabeth who has outshone these other ladies. Okay? So he supplies the word Silking Numba.

Why don't we call it Silking Numba? It's more comfortable than having a fight among rounds. Okay?

Yeah. Even though it means the same thing. One more line.

Then you're free. De Dakle Sonam Sonam Nambar Pawar Misspelled. De Dakle Sonam Nambar Pawar Gyur Gyur Yinte.

And their karma not only outshines those other guys, it powers. It will also grow further than theirs. So, in its current condition, their karma outshines these other guys' karma.

In the future, it will even outshine them more. Because it will continue to multiply. There's the first part of his answer.

In the Namtar, in the history book about Jamba, Maitreya. Suppose you have a child and it was only born in the end of August.

[Speaker 2]
Okay?

[Speaker 1]
But if you are a king, right? If you are a king, then your child, who is now two weeks old or three weeks old, does his Silking Numba to other adults already? Yeah.

He's the prince. He owns the country. You know?

Don't ever forget what a king meant in the old days. You can walk into anybody's house and boo him. You can say, you know that junk out in front of your lawn?

I want it out by tomorrow. You know? Or, you got chocolate in this house?

Yeah. I want it. You know?

And I mean, this is what a king was in the old days. So even a child, everyone is going to be like sucking up to them already because he's the future king. He owns the country and everybody in it.

You see? So, he already Silking Numba to other people. Silking Numba, Numba Dham.

Kham ding gi tu go. What's a kham ding? Kham ding.

Kham means sky. Ding means to soar. We saw two of them this morning.

Two peregrine falcons came over that lawn. Like six feet, really, six feet wide wingspan. You know?

And they came down from the mountain and they just kept circling. We were like, Wow! You know?

And they're like showing off. That's a kham ding. So, kham ding is an ancient word for...

What's the mythical bird? Garuda. Kham ding is an ancient word for Garuda.

So, tu go means kid or baby. Baby Garuda. So, a baby Garuda bird, after about a month, is still what compared to other birds?

Same Tibetan. Silking Numba. Say Silking.

Silking Numba. They already outshined all the other, older birds. Right?

Those little meet-meets. Do you know what a meet-meet is? Like a tree retreat, we're not allowed to use words, but we can use sounds, right?

And so, what do you call those things? Tau he. Tau he.

Right. But they're these little brown birds that hang around here, and they go, meet, meet, meet. A Garuda, after a month, is already Silking Numba his own meet-meets.

[Speaker 2]
Right?

[Speaker 1]
All right? All right? Kham ding gi tu go kye ne.

Rinpo ma lam pa. Before, even very long. Ta ve.

Chang ju sen pa nyi pe. Both these bodhisattvas, Nyen te dang rang san gye thang che gyi ri gyi gong ne Silking Numba, they outshined those other, even Arhats, by virtue of their what? We said there were two ways.

By virtue of their mind was the second. What's the first? By virtue of their new family.

So, get it? King, family, prince. You see?

He's born into a royal family. So, by family, he already outshines everybody else in the country. And the Garuda, by nature of their rig, their, what do you call it?

Species. They're already more powerful than the other birds. Within a month after their birth.

So, that's examples for him of outshining, by virtue of family, new family. But our problem was, what the heck was this guy called? Da?

[Speaker 2]
But it's implied here.

[Speaker 1]
Where? Where?

[Speaker 2]
Sam Dambho Raktakara.

[Speaker 1]
Yeah, first state of mind. He calls it the first state of mind, which would have been Sam Dambho. But still the Da, we don't see an explanation of the Da.

Why is the Da there? Why does he stick a view in there? If he had said Sam Dambho, it would be okay, it would be comfortable.

And he has avoided it. Okay. Alright.

He's avoided it. So, he has a beautiful explanation. It's been very interesting, Ngoan Thao Dang.

But, we wanted to know something else. What was the Da? Yeah.

[Speaker 2]
Could it have anything to do with, like they're looking towards the Dzogchen temple?

[Speaker 1]
It could be.

[Speaker 2]
The way the nature of their wish-fulfilling?

[Speaker 1]
It absolutely could be. But it's irresponsible for me to translate it that way until I have some kind of proof. You see?

99% it probably means that. It has to mean that. But if I can search the database and find Chan Tsongkhapa saying that, I feel a lot more...

And that's how we do our translations. I mean, we're very, very... It's a very high standard.

Go find someone who said that. Then make it up later if you can. Okay.

Okay. So... Two more minutes?

Okay. I'm going to give him an F key, which means skip to the next text. It's kind of a big insult for somebody.

Okay? F key means, it's down here, next file. Go to a different blog if you didn't do the Da.

Okay? Here we go. You get the F key.

Who's this by? This is by Bongkarmache. We have big hopes for this one.

dzogpe chandru semdak dongpo shepa dwen dang chandru gyi sen kipo sum den do re gen gyi lun dang drak te sum Doesn't help. Doesn't help. It's nice, but it's confusing and doesn't help.

Okay. He gets which key? F key.

It's not like an insult. It's just like... This one's hopeless.

What's that? Sarah J's umichigo. Well, just to be polite.

By the way, that's the teacher on Kiritimidaki. That's the most... That's like Chikugensa.

Sarah Jetson Chikugensa. And Sarame people say the student outshone his teacher. Sarah J people say the student was naughty.

And all the Sarame ones are naughty. Okay. Those are true.

[Speaker 2]
This is interesting.

[Speaker 1]
He says, He says, He says, What's lei dangboa? Do you guys know? What's lei mean?

Yeah, lei. Who said that? Nice.

See, everyone should start that. I told you that. Lei dangboa means beginner.

Lei means work. And dangbo means first. And wa means ER.

So, first worker. Like a tenderfoot. Or a raw beginner.

Alright, okay. So, a baby baby bodhisattva. He just reached first level.

Right? Even a beginner bodhisattva. Even...

Even in the hours after that, they already... Because... Because they have been born into the family of the Buddhas.

They outshine these other people. By virtue of their chang chok gi sem and yin je. By virtue of their bodhichitta and their compassion.

It's like, and then they quote a sutra that says, Oh, son of noble family. Right? Like Shariputra.

For example, Same thing as a Garuda kid. Or a Huang Jin's kid. Or something like that.

You know? They just get born and within a month, they're already like... Amazing.

Okay? But he skipped... He gave us one more clue.

He said, He said, beginner. Raw beginner. But he didn't give us the ta.

So, he gets a... I think double F for Sanjayi. But anyway.

Here he doesn't get into it. Here's a good text. What's that?

That's Saramazhi Mucina. I didn't even call it Saramazhi Mucina. I called it Dabu Mucina.

Okay? This is where we are in the text. Let's just hit the return key.

And we'll go to the next time he mentioned it. If he mentioned it again in the same text. Which he did.

This doesn't help. But there's something interesting here. I'm not going to do it, because it's getting late.

But I... He said, A person, lower our hearts, as soon as they belong to the family which has alternate bodhicitta, direct perception emptiness. He's saying something different.

But we're not going to follow up on that. No, we'll get to it later. This is very complicated.

He gets into a nice debate. But I can't. It would take too long to deal with the debate.

So, no Tibetan has answered that question. That we've input so far. So, I suggest we adjourn until the next class.

So, no Tibetan has explained why Da is there. We'll have to do it. We'll go back to the Tengyur.

See if anybody did. There's one... There's one text that might be particularly helpful.

What is it? Huh? Yes, auto-commentary.

Written by... Duh! It's an old trick in the monastery.

Oh, who wrote it? Chandrakirti, Master Chandrakirti. So, Master Chandrakirti wrote an explanation of his own book.

Maybe he explained why he threw the word Da in there. It also would be helpful to look at Sanskrit. Okay?

It's a translation of some Sanskrit. Darsha? Darshana or something?

Maybe that would reveal something. Okay? Alright?

So, we'll stop there. They avoided it. Every Tibetan avoided it.

For a thousand years. Namaste. Namaste.

[Speaker 2]
Okay. Thank you.