Вступление на срединный путь (текущий курс, Аризона), занятие 56

[Speaker 1]
Did anybody bring any snacks? Oh.

[Speaker 2]
Ha ha ha ha ha. Huh?

[Speaker 1]
Yeah. Right there? No candy, I don't teach right?

Okay, okay, okay, okay.

[Speaker 2]
Somebody online has their hand up.

[Speaker 1]
Oh, Ethan Forrest. We were stuck on this. Let's read it one more time together.

One, two, three. Dzogpe chan chik semta dhambo la ne kyang. Thun wang sun kye dang chen ang sang gye nam ni.

Sur nam thak gi wang hi. Pham chen nam pa phel. You gotta turn the mic.

Who's doing the mic? Can you turn the mic? Yeah.

He just keeps them away.

[Speaker 2]
How about... Yeah.

[Speaker 1]
Loud. Loud. Loud.

Loud. I and Each other not helping things. Okay.

This was clear. Sur nam thak gi wang gi pham chen nam pa phel. That's the first Chinese I ever learned Big White Rabbit, Candace Who said fighting words?

And love parts Love parts Okay Thubuang Tsongkhe was those who are born from the speech of the Buddhists, right? Which means listeners Rangsang Gye meant self-made Buddhists Sonamdaki Wangyipamche Somebody beats them out by virtue of their virtue and continues to increase, right? Then we were stuck here because the idea was that even a baby person even a baby Aya, even an Aya in their first few minutes is better than an Arhat at a lower path, okay?

But then we had this weird expression at the first view of the mind which we assume it means first bodhisattva level but we wanted to find some What are they going to have? But we had to find some confirmation We didn't feel comfortable you know like assuming what it meant So we searched through the Sumbum the Uma section and we didn't find much that helped So what other options do we have? Go earlier, let's try the Tengger because we know Master Chandrakirti wrote a novel commentary Okay Am I dead or something?

No, no, it's okay Okay So we got to go for say Sem Semta Let's try Dambola and see if we hit anything And we're going to look into Tengger this time Okay What's this? Huh? Can you recognize it?

Yeah, yeah, yeah No, it's on catalogue It's on catalogue, but we have it Here it is Dini Pabongkha Rinpoche Dzogpe, Chandru, Semta, Dambola Thank you How does it compare to our verse? To our text? How does this compare to that?

It's the same, we're in the middle of a root text It doesn't help Okay Here we have a Tengger commentary on that verse Okay Ancient commentary on that verse First he quotes the verse Chandru Sempe Chandru Sempe, Dzogpe Chandru Semta, Dambola, Nei Kyang Sorry? It's probably the auto-commentary Once a son of a king has been born Then after not very long Because they possess the name of the king Then they outshine all of the other people in the court In the same way, a bodhisattva Lek Dambola Okay, who is he? Just a beginner or a fledgling is good But then it says Not long after they achieve bodhichitta It doesn't talk about sin emptiness They have joined the family of the Buddhas And By virtue of their compassion They outshine listeners and self-made buddhas And then he gives the example of the Garuda baby He's quoting a sutra There should be Chandru Sempe That's better Okay, but there should be...

Oh! Oh! Shishi chocolate, okay Yeah, you see, he doesn't explain it He still doesn't explain it, okay?

He doesn't explain it Alright? All that he gives us is Lek Dambola Beginning bodhisattva We don't know yet This is sort of interesting He says... He quotes the verse, whoever this is This is, by the way, Chris Menawe This is where he...

We don't know what text it is because it's not cut up Like, we're fighting with our entry center In Ulen Uda And they say that they don't need to cut them up And, see, we're inside of a volume That might have a hundred books in it And we don't know which book we're in Because they refuse to cut them up Okay We should probably just cut their pay Anyway, in Dzogchen Gyaltsen Rinpoche This is interesting Dzogchen Gyaltsen Rinpoche There are two kinds of bodhicitta So the second one is dundamba, what's that?

Ultimate bodhicitta, which is? Jeopardization of emptiness He calls the first one da le chungwa What's a da? Baho raddhata da Difficult word Da means a sign Or a term Sometimes when you make a sign In the tantra we had a da You're supposed to make a certain sign Before you touch your partner Da With a certain gesture But here da means like a term So why would the other kind of bodhicitta Be called da le chungwa?

That which comes from da What kind of sign? Yeah, it comes from a mental image It's a sign that It's not in the direct perception of emptiness It's just seeing images that it's projecting Okay Yeah You could say that Okay So It's interesting that in ancient times It wasn't called Kunzotsen gi Deceptive It was called The one that uses words or images Okay The first one people can have Who are social care workers What's that? Ordinary people Haven't seen emptiness The first is Is attained When you first see emptiness Okay By virtue of both You Yeah I kind of like this position Right?

I like this position He says by virtue of both your compassion And your perception of emptiness You outshine Other Other Arhats Okay, Arhats At what point do you give up? And just Make a transmission How far do you How long do you go on? Yeah

[Speaker 2]
Okay

[Speaker 1]
Okay Oh, this particular thing Yeah, okay, cool Okay We may be in that I don't know Until somebody cuts it up Let's keep going This is the root text I'm just going to skip it And this is the commentary Yeah Yeah, the outer commentary And this we already read And that's all Nobody in ancient times Either He didn't We already went through Yeah, he didn't Let's try it in Something I would do Just out of curiosity Is it even a Sanskrit term Samta Okay This is about 30 volumes of Sanskrit Tibetan dictionaries Has anyone ever used it? Is it like a common Sanskrit term?

No one's No one ever used it Okay What you might do then Is check the Sanskrit manuscript To see if samta is a mistake You know, like a translation mistake But It's gone They say there's one copy in the Patala And no one's been able to get to it So At this point You just Do the best you can Then you go to To whatever I said last time You just kind of View of the mind Or something like that A mind's view Already Overwhelmed You have to be careful I'll tell you I call it This is the translation principle It's called What do you call it? Anticipating the Resolution Master Chalakirti Has put in a word Which is sort of uncomfortable Later he resolves it In his auto commentary By saying It means To To outshine You see what I mean?

So if you anticipate the resolution To reduce tension You've thwarted the author's intent You see what I mean? Do you see what I mean? And then when you get to His auto commentary And it says Oh by the way That pamba Which means to defeat Or overwhelm somebody Meant Oh outshine It doesn't make any sense to them Because we've already used Outshine in the original You see what I mean?

So And that's a delicate question That's something that takes It's a sensitivity You have to develop To not anticipate A What do you call it? Give away the punchline Of the author And it's tempting You know? Because you only have one shot It's going to take 26 years At this rate To finish this book And And you'd like to Tell everybody everything But But then you have to Save something For the future generations To translate Those are born from the words Of the evil ones I'm taking a shot At Zopa-Chanju-Semta Maybe it's like Looking forward to your enlightenment You know?

Zopa-Chanju The definition By master Asanga Is Zopa-Chanju About mixing It is Focused upon And mik and ta Are almost the same word Did you have a question?

[Speaker 2]
I just wanted to know How we know That it Divides up to the Semta As opposed to The Zopa-Chanju-Sem Or like Chanju-Sem

[Speaker 1]
Mostly by meter Normally They'll try to keep it Into the meter Zopa-Chanju-Semta But it's not a Khyaba Especially in a translation Zopa-Chanju-Sem Is Could mean bodhichitta But then this The way I've translated it Could mean bodhichitta also That's the idea But it's not technically Referring to someone Who's just seen bodhichitta It's referring to Someone who's just seen emptiness On a bodhichitta track So you kind of have to Leave a tiny bit ambiguous To cover both Okay Now I get to go back To the Commentary we're in So we were explaining The quality that the Bodhisattva has If you're outshining other people They outshine them By virtue of their new family And they outshine them By virtue of their state of mind Let's read this part together One Two Three Dhammo Chepa La Zopa-Chanju-Semta Dhammo La Ne Khyam Chepa Ne Sonam Dhaki Wang Ki Bham Chepa Namma Pham Chepa The first of these two Is described In the root text Of the lines that begin Up to The ones that end with Yeah, you see That end with what?

[Speaker 2]
Yeah, I can see

[Speaker 1]
Yeah, it doesn't work out in English So then you just put Whatever that Ended in in the English Okay And we said You'll drive the hypotoxic crazy And that's okay This kind of I don't know This kind of This section is sort of boring to me But I mean, later it gets into debate It's a lot more exciting This is just like You're just saying Oh, that goes from this line To that line Okay, anyway Khyapa Chepa Namma Chepa Hm, you're a fancy person This belongs Up here Okay, let's read this One, two, three Nibba Chepa Namma Dreini Ringtu Sungwa Lauriang Lhakpa Gyur Shebe Shung Sung Okay

[Speaker 2]
Mmm

[Speaker 1]
Nibba means what? The second Second. Second point means how do they surpass other people by virtue of their state of mind.

Cephala means to explain that. Deni ringdu songwa. I'll show you something tricky.

Look up ringdu songwa near seven. This was my geshe debate, so I'm sort of attached to it. And we'll look it up in Uma, okay?

Ringdu songwa sada shi cephala shi. Sat dumba. You see?

Ringdu songwa is the standard bodhisattva level. To have gone far. Ringdu means far.

Songwa means gone. So back to this text. Ringdu their mind also exceeds Hapagyur.

Okay? And he's just reading this, which we have to... it's the fourth line of this four lines.

Okay? Dzogpe chaji senta damula ne kyang. Tugwa sanggye dangje rangsang gye nam ni.

Senam dakye bongye panjye namo phal. Deni ringdu songwa yodlo yang hapagyur. So now we have to stick this at the end of what we just translated.

I don't know. He didn't say it. He's gonna gloss it later.

Right now he's just saying this section belongs in this part of the text. Because they have gone to a distance. I just wanted to...

He's used ringdu songwa but not as in the seventh bodhisattva level. Okay? And if you didn't know that, you might go off on a weird tangent.

Because he's only at the first bodhisattva level. He threw in the name of the seventh bodhisattva level. He shouldn't have done that really.

It's kind of confusing. But anyway, their mind has also gone to a distance. Oh yeah, mind.

Even Bill Gates knew that in their mind. Possibly. Because the seventh bodhisattva level is a very important one.

It's where you start to go into nirvana. Right? On a Mahayana track.

So anyway. So what is the second? The second of the two is treated in the shun.

What's shun? Shun. You studied your bodhisattva vows from shunlam, which has encompass highway.

So shunlam means main highway. Shun means a main anything. The government of Tibet is called shun, Devashun.

The highway is called shun, a main road. And a major text is also called a shun. So here we're talking about...

The second of these two is treated in the line of the root text that says... We can't say line, because we used more than one line. Okay, hopefully we get to grow to some explanation here.

Let's do this one in Tibetan characters. You ready? One, two, three.

This is a tricky one right here, right? I mean, right? How do you say it?

Ye-wa. And it's a little bit with emphasis. Ye-wa.

If it was a ya, then ye would be ye-wa. Tau-pa-ya-tak. Sorry, they anticipated.

Tau-wa-ya-tak. Ya, then we're ye. Say tau.

Wa. Ya-tak-ya. Then we're ye.

Okay, so ye-wa. Okay, so... What particular quality distinguishes a person who's at the first bodhisattva level from other people?

And that's... You should know this. Say, jim-pa.

Ha-pa-tau-pa. Jim-pa. Ha-pa-tau-pa.

And this is the main... Like if somebody asks you what distinguishes one bodhisattva level from another bodhisattva level, it's the perfection that they are... What do you call it?

That they're sort of like reaching a new level of... So at the first bodhisattva level, they're reaching a new level in the perfection of giving. Ya, as opposed to other...

Do they have the other perfections? Yes. Do they practice them?

Yes. Do they reach exceeding levels of giving at the other bodhisattva levels? Yes.

But this is the one quality that distinguishes this level from the others. So they're... During the time they're on the first bodhisattva level, they are reaching a new level of the art of giving.

How to give.

[Speaker 2]
Okay?

[Speaker 1]
And it's the difference between... People who are generous are normally generous because of their past lives. And they tend to lose it over the course of their life.

So people who are naturally want to give things and share things with others, it's more common in their 20s and 30s when they're idealistic. They would say idealistic, right? And then they lose it as they approach their retirement age.

And they tend to get into... What do you call that? In India, when the food's short, you...

They get into hoarding mode. Ya. Like, I need money to retire.

You know what I mean? And it's just a natural wearing out of generous tendencies from your past life. The Arya Nagarjuna would call that going from light to darkness.

And then... You know, some people under the influence of teachers in this life who don't have worldview, they are convinced that it would be good to be more and more generous as they get... So over the length of their lives, perhaps they get a little more generous.

And then they enter their retirement years and they're like the people who start endowments and things like that, because they're attracted to it. But for a person who's seen emptiness, it's a kungsumba. It's a third...

It's a whole third worldview. It's a whole different worldview. They are giving because that's the only way to create wealth in the world.

They are consciously giving because they want the world's level of wealth to increase. They believe that by giving even small things to other people, they are directly affecting the economic prosperity of the entire globe. This is a totally different viewpoint, you know.

In that case, if you are driven by a wish to see the world happy, if that's what your life's goal is, then you must master the art of giving, because that's going to ensure economic prosperity for the entire globe. You see? Then you would become some kind of person who would try to go around and try to convince like business people or people in positions of affecting the flow of wealth in the world, try to convince them that the way to increase economic numbers, right?

Like to increase the gross national product of a country is to get the people in that country to be more generous, you know. And that's the only place where money comes from. Every cent of the world's economy is driven by the tendency towards generosity of the citizens in the world.

That's the Bodhisattva's viewpoint. And Arya Bodhisattva's viewpoint is that the entire value of the world's economy is driven by the act of generosity of the people who are engaged in that economy. So then they would be going around, running around trying to convince people, especially business people, politicians, to realize that that's where money comes from.

And then the Tao would go over 12,000, it would go to 15,000, it would go to 20,000, it would go to 100,000. You see, I mean, there's no limit on that. So that's a different viewpoint.

So a Bodhisattva on the first level might be very much engaged in that kind of activity. Okay. Which is much different from being naturally generous from your past life seeds, which tends to wear out.

Or having learned to be generous in this life but for the wrong reasons. Not understanding that that actually drives the world's economy. Yeah, I just broke 12.

First time in history. And the Chinese gross national export to the U.S. this year will exceed 300 billion dollars. First time in history.

It's about four times what it was three years ago. So, it's interesting. Okay.

Okay. You like the Tibetan, right? It's good.

It's good. Thanks to Eva. Go slow.

This is not verses. You have to guess which syllables hang together. One, two, three.

Serme kunzit. Chung se tsam yang. Me par tong we.

Tso pe chang chu ki. Gyur jinpe par ching ki. Nyam len fa par tong tsul dang.

We have to glue it to this. Sorry. Let's do this one too.

We have to glue it together. It's one huge sentence. One, two, three.

De shen ki ngo wo. Po pe tak tong che pa nam. Rim pa shin du che pa la.

De se de la. Tso pe chang chu ki. She pa ne.

Nam du mi ru. Po pe gyur yang gyur. She pe par sung.

Read this one for me. Gyur. Read this one for me.

Same?

[Speaker 2]
We'll do it again.

[Speaker 1]
This one. Gyur. This one.

Gyur. How about... How about this one?

Kyur. Kyur. Here we go again.

Here's the naked one. Kyur. Little bit of air.

Hear it? Kyur. This one, no air.

English G. Gyur. Gyur.

This one in English G with a prenatal. Gyur. Gyur.

So you see how important it is even here. Gyur yang gyur. Say gyur yang gyur.

And if you don't know that, then it just all sounds the same and then when you're translating it, you have trouble. Kyur. Okay.

I'm going to cheat this one because it's so long. They're willing to give away their... Lu, Longju, Geza.

What's Lu? Willing to give away their body. Longju?

Their possessions. Geza?

[Speaker 2]
Root of virtue.

[Speaker 1]
Root of virtue and I want to talk about root of virtue. Root is sort of... I don't know.

When you say root of virtue, it doesn't mean much. You see? I don't think it means much.

I think it's just what I call... You can put this in the translation principles. Blind translation.

Oh, Tsao is the word for root. Geo is the word for virtue. Let's translate it as root of virtue.

But then you have to understand what it is and then you have to convert it into normal English words. You see what I mean? And otherwise it just becomes this Dharma-ism that you run across in pujas.

Root of virtue and then nobody knows what it means. You know what I mean? And then, okay, root of virtue, you know.

It sounds like... I don't know what's the root of virtue. It's probably seeing emptiness or something.

You see what I mean? What's the root of virtue? What it means is the good karma you've been able to store up so far.

You know what I mean? Like you have a certain amount of good karma in your pocket. It's one thing to give away the result of your good karma, right?

Which is what? Your body or the things you own. But are you willing to give away the stuff that's going to create all your future happiness?

Or would you be willing to give away all the stuff you have in the bank that's going to be producing your income for the next few lifetimes? Would you be willing to give that up also? That hasn't yet produced nice things.

You see what I mean? So now you gave up everything you have. You gave up all the virtue that's kind of boomeranging back to you.

But you're also offering to give up all the virtue that's supposed to boomerang back to you in the future. All the good deeds you've ever done that haven't ripened yet. Are you willing to give those up to other people?

You see what I mean? That's a little harder, it seems to me. Most of us don't believe in that anyway.

I mean, we don't think about having a bank account, you know, of good deeds. We're mostly just worried about are we getting anything good at this present moment? Do we have anything nice happening today?

And then a real Buddhist, and especially a Tantrica, you have to be at this level where you can... You're just ignoring what's happening today. And all acts that you do are aimed at future consequences.

Because you can't control... The present isn't concrete, right? The present is happening to you.

The present is ripening from what you did long ago. Your interest as a Buddhist is to live in the future. Just piling up good karma.

Someone hurts you. Someone does something negative to you. Then this viewpoint allows you not to react.

Because you're only worried about the future. You see, you can't help that now. You can't prevent all the unpleasant people in your life today.

They are a result of what you did in the past. They're already happening. You can't change that.

Only in the reaction to them can you plan for the future. The whole thing is in reacting with an eye to the future, and not worrying about what's happening. So then you get into this weird thing of people hurting you, and you being nice to them.

Or people hurting you and you thanking them. You get into this weird way of life, which Jesus espoused. This is what Jesus was saying.

Love your enemy, right? It's the logical mode of behavior for a person who believes in karma. You see what I mean?

Because right now they're not lovable. And Buddha doesn't say, and Jesus doesn't say they're lovable. They're not lovable.

The people who are bugging you today are not lovable. And then you're supposed to love them. Why?

Because it's noble? It is noble, but mainly because they will turn to loving people in the future if you love them back now. You can change them, but not today.

And to reach that level of maturity in your practice, to live for what's... to have perfection of wisdom, to understand karma so strongly that you are willing to act in very weird ways in the present towards people who hurt you, knowing that it's going to create a beautiful future. And that's the only thing you can do right now.

That's all that's available to you right now. Then that's perfectionism. And a bodhisattva does that.

A bodhisattva at the first level does that. They understand, they grasp that. I should give away all I have to people who will not show me any gratitude or thanks.

And that's perfectly intelligent. You see what I mean? And it's hard.

It's very hard. And it's against your culture. Everything you read...

We're reading a book now, it's sort of disgusting. We're reading a science fiction book, and this lady keeps sneaking in... She's kind of like sneaking in this Christian thing.

Which is not bad, that's not the bad part. She's sneaking in a... What do you call it?

A critique of certain Christian views. She holds certain Christian views, and she's critiquing other Christian views, but she snuck it into a science fiction book that we bought. Which is not fair.

But it's probably something I would do. But anyway, she... But then she's saying, oh, the Lord wants you to suffer, you know?

You learn by suffering. And the two characters in the book are fighting each other. One says, well, can't we just be happy?

Probably the Lord wants us to be happy. And the other one says, no, no. All this suffering is the Lord's way of maturing your mind, bringing you up to a higher level.

And then the obvious objection to that is, why didn't they just make me with a mature mind in the first place? Or something like that. But anyway...

You have to be careful that you don't get to that viewpoint. Oh, suffering is good, or suffering ennobles you, or something like that. It's not...

Suffering will be ended completely. There will be no suffering realm to be noble about in the future. And our goal is to stop all suffering.

And it's not necessary for happiness. You know, it's this idea that without suffering, you wouldn't know what happiness is. That's not true.

You give me chocolate, without giving me vitamins. And it will taste good to me. Not by comparison.

You see what I mean? No, Buddhists don't accept that comparison thing.

[Speaker 2]
They are unpalatable.

[Speaker 1]
These are the best things in China. How do you say... White rabbit.

If you don't learn how to say, where is the bathroom when you get to China, at least learn how to say, Dao bai du. You can get white rabbit, when you get there. That's one of the best things.

So anyway, the Buddhist offer level is willing to give away their... I guess... I like it.

Oh, Alistair, another translation principle. Sometimes you should have fun. I mean...

No, I mean... Once in a while, in a text, there should be something which is a little bit light, you know? Which is a little bit fun.

And not totally straight, you know? Okay. Alistair.

Willing to stop out of goodness. Sorry? Something for the commentators and future generations to debate.

Yeah. Why were they being silly at this point? Without the slightest chance of...

Oh, how should we translate Serna? Serna means... Cheap mind.

Stinginess? It has to be a noun. There's no like real scholarly word, right?

Oh, there is a word. But I don't like it. No, it's something...

It's paucity or it sounds like paucity. Anyway, let's stick to stinginess.

[Speaker 2]
Or hesitation?

[Speaker 1]
You want to say hesitation? Hesitation. In that dhākia, we have pāmbamepa bhūki lekṣeṇe.

Pāmbamepa means that, without hesitation. Without that feeling, oh, I shouldn't have given that. Like Marpa had, when he gave away the last bit of gold and then Nārāpa called him on it.

Okay, that was pāmbam. Now we have a difficult word and you have to help me on this one. Kunzin.

What's kun mean? Oh, what's zin mean? Ho.

Kunzin is an expression for mental function. How would it be appropriate to translate it? Why is it called kunzin?

Let's look it up. I don't know. Somewhere there's an explanation that says it's kunzin because it...

you know, blah, blah, blah. And it has to be in the Abhidharma, I think. Think for a minute, those of you who know Tibetan.

Simplify the search. Hopefully we'll hit a commentary that says because it blah, blah, blah, blah, it's called kunzin. Okay?

Because it blah, blah, blah, blah, it's called kunzin. So how could you set up the search like very efficiently? Like the first time you hit something it's probably going to be a...

Good. That's one thing you could do. Kunzin ser.

Or kunzin she. Yeah, that's why they... No, that quote kunzin.

He just said, look for a quote kunzin. What's another way, more sophisticated? Put the instrumental right before it.

Because of that, it's kunzin. Weina kunzin. You see any?

Or yi, which could be ki, ki, or ki. Kunzin. You see?

That's one of the cool things about leaving it in Roman. You can do these weird searches like this. Those last two just say, that's why it's called kunzin.

That's why it's called kunzin. Okay? Now let's do it.

I don't know if it's going to work. We'll see. But it sure saves a hell of a lot of time if it does work.

We'll search the whole sunba. Let's start with sunba because I think it's in Abhidhamma. No.

I think it was too sophisticated. This isn't it. That's not it.

I'll show you something else cool you can do. While that's going, you can start another search. That search just failed, by the way.

You can start a couple other searches going. How about kunduzin? Or there's a great Tibetan dictionary, the great dictionary.

That's pretty useful. Sometimes it'll tell you why. Let's look.

I keep it in a separate file because I use it a couple hundred times a day. So, here's kunduzin. What's it mean?

What's lun mean? Lun means, in this dictionary, it means a poeticism. A poeticism.

And sachilo means the year of the earth rat. And that was all the kunduzins we were hitting. We're a year of the earth rat.

So kunduzin, the holder, is a poeticism for the year of the earth rat. Is that helpful? No?

Okay. And then that's all. So now we have to do it the long way.

And just look through the whole symbol. I still think it's in the Akadama. Not there.

Okay. Anyway, I'll show you something. It's a synonym for kundzor.

I happen to know it's a synonym for kundzor. Okay. So, I'm going to set up that same weird search for kundzor.

And let's see if we hit it. Not what we want. This is nice.

This is it, okay? kundzorxete So that search did work. Why do they call it kunduzin or kundzor?

That which holds or that which connects. Okay. je budunga lajor chepina Because it connects you or holds you onto a result which is suffering, it's called kundzor.

Okay. So kundzin means that which is going to make you grab suffering or hold you to suffering. That's why it's called kundzin.

Okay. Now, how do you want to transmit it? Without the slightest trace of the mental affliction of hesitation.

But you got to reflect that thing about it would keep you in samsara if you did. Find me a one word noun for a mental affliction that reflects that it keeps you in samsara. Try to get a word in there that...

Binds is very close. And there are other mental afflictions called bonds. In fact, that's how I used to translate kundzor.

[Speaker 2]
Shackles. Binds.

[Speaker 1]
How do you... let's take a vote. Bind?

Bond? Bind?

[Speaker 2]
Feather.

[Speaker 1]
Feather? Shackle?

[Speaker 2]
Handcuffs?

[Speaker 1]
I like it because it keeps you in samsara. See? What did you say?

Shackles? Feather? Bond?

Bind? Vote for bond. Vote for feather.

Vote for shackle. Shackles things. OK.

Of the mental shackle or the shackle? Could you just leave it out?

[Speaker 2]
A little bit different.

[Speaker 1]
A little bit different. Trap implies future problem. Let me try to see here.

This gets into a hard part. Let's read this together. We already...

did we do that? We did this already. Dei shen gi mor.

To the viewpoint of others. To others... To the way others see you.

Bok pa. Do you know bok pa? What's jey pak tsema?

Pratyakshanamanagama. Brahmanani. Yoga Sutra.

First chapter.

[Speaker 2]
Huh?

[Speaker 1]
Yeah. Deductive correct perception. So, bak pa means or bok pa means to deduce.

OK. So, to others... others' perceptions.

A dak. Dagmar du... Dak...

Reason. A reason by which to others they can... they can extrapolate, or they can deduce something.

Dang chepa nam nam shing chepa. So, the root text, the next root text verse includes two parts. Part one.

Look, these bodhisattvas are now free of all kinds of hesitation. They're willing to give up their body, their possessions and all their future good stuff too. OK.

Secondly, there is something about them that allows others to... to... how do you say it?

Deduce who they are. Or infer who they are. OK.

There's some kind of sign. Something in the way she moves... You know, like...

There's some kind of sign. Now, there's something about you that allows others to... I think...

I don't... I'm not familiar with this... with these words or concepts.

So, I'd like to go look it up somewhere. OK. That seems...

That's what it seems to say. I'd be interested to see what's the sign they're talking about. Like, people always come up to me and say, well, how do you know someone else is a bodhisattva?

You see? And, would there be a dhag that you could pokpah? That they are a bodhisattva.

You see what I mean? And that's interesting to me. Now, I'm curious if that's what it means.

So, let's go look it up. Most unusual word in this string here. Come on.

Pok. OK. You guys didn't know pok, because you never saw it before, because it only comes in one scripture in a thousand.

OK. Pokpah. And just to nail it down, near what?

Near what? Da. Da, yeah.

It's the sign from which you can infer. So, we'll look up the word sign, near... We'll look up the word infer, near sign.

We'll put nearby. And where would we want to look? What's our sources of preference?

Sumbum or Tengyur or Kangyur? Sumbum, because it's more readable. The earliest...

The latest Tengyur works you have are a thousand years old. The closest Sumbum works you have are Pabongkha Rinpoche, 1940s, 1950s, like that. So, let's go to Sumbum.

It's going to be more readable. Any particular part? Let's stick to Madhyamika.

This is commentary on the Bodhisattva Charvatara. It's not interesting right now. This is interesting.

He's giving an explanation of the Sanskrit word for Jeypot, which is not what we're doing right now. How much do you stop and read something that looks interesting? When you're on a 26-year schedule already.

Anyway, Anu means Je-su, afterwards. And Mana means to weigh or to estimate. And that's why they call it Jeypot.

That's why Anumana is... That could help you read the Yoga Sutra someday. But it's not what we're doing.

Okay. This is a little complicated. I think we're going to let this go.

This is cool. De-sheng-hi-myo-po-pe-tok-don-che-pan. That's exactly what we're looking for.

Right? It's our own text. Sorry.

Okay. I didn't... I thought you would fall for it.

Okay. Okay. This is not helpful.

We want to know... The text seems to be saying that the root text here is talking about signs by which you can judge or deduce that someone is a bodhisattva, the first love. But I'm not sure that's what the text is saying.

It sounds poetic. It sounds like Je ne sais quoi. You'll never find that.

[Speaker 2]
I don't know. You'll have to spend time with it, I suppose. What's it saying?

It talks about patricine.

[Speaker 1]
It was talking about... It was really difficult. But it was...

The understandings of the four higher truths, higher truths, subsequent to the direct perception of emptiness can be divided into four by the four truths. But each of those can be divided into two, depending on whether you are understanding the truth or you have reached the understanding of that truth. Right?

You're in the act of understanding it or you have understood it. Right? And they're called shesut.

They're called knowledge and mastery. And then he said that sometimes those eight are called the eight signs by which you can deduce. So it might be that.

And Arya. Okay? But that's pretty obscure.

[Speaker 2]
But you'd have to be an Arya to be able to spot one across the room, it sounds like.

[Speaker 1]
Maybe, I think so. Let's look at once through the Tengyur and then we'll give it up.

[Speaker 2]
Okay?

[Speaker 1]
And we'll see if he talks about it later.

[Speaker 2]
And can you have a voice-over?

[Speaker 1]
Yeah, you can. I'm skipping a similar thing. This is tempting because it's 6L.

What's 6L? Clear words written by Master Chanakirti. But it's not.

It's not what we're looking for. This is interesting. Why?

Auto-commentary to this book. Maybe this should be helpful. Oh, this is nice.

This is nice. He's explaining his own text. Okay?

And he says, dey tongway kyepa ni mikpa me pe jongway tongwa o. There is a distinction in how they give things away. They give things away in the mode of mikme.

What's mikme? Not seeing anything. But what does it really mean?

Don't see anything as self-existing. Like the lady at the ice cream shop is not coming from her side, coming from your side. That's what it means not to see.

Mikme. Like mikme tsewa darchan chenwa. Okay?

dey ni jesu pape de And there is an element of deduction here. This is what we wanted. He's getting there.

di jesu pape na jesu pape de tak song There's something about... There's some kind of sign about this bodhisattva that would allow you to deduce something. di duni What the heck does that mean?

di duni chantu senpe sadambo tope tse Once a bodhisattva has realized the first bodhisattva level, chuki yin kundu do do pa yin la They now understand chuki yin. What's that? Yin.

Yin. Huh? Yeah, dharmadhatu.

Yin means like realm. And it sounds like realm, right? But you get into the yin of emptiness.

You see? It's like yin. Say yin.

[Speaker 2]
Yin.

[Speaker 1]
It's not yin. It's yin.

[Speaker 2]
Yin.

[Speaker 1]
Okay? Chuki yin.

[Speaker 2]
Chuki yin.

[Speaker 1]
Dharmadhatu. Okay? So they have flown in the dharmadhatu.

They have flown in the realm of emptiness. de yang rang gi sha la sopa tongway go ne shey pa yin no And you can understand that they have done it if you come across someone who's willing to cut the flesh off their body and hand it to another person. Okay?

Who's that hungry or something. Or they want to make some gucci pills or something. Yin lang.

de yang rang gi sha la sopa tongway go ne shey pa yin no de tar kyal te chandu sempe chuki yin gun du drowa ma tok na Because if a bodhisattva hadn't understood the realm of emptiness, ma tok na sha la sopa tongway chi tar nu they wouldn't be able to cut the flesh off their body. de yang rang gi sha la sopa tongway Therefore, if you come across a person who's giving away meat off their own body, chuki yin gun du drowa ma tok na you know, they must have perceived the realm of emptiness. That's it, okay?

Is that a khyama?

[Speaker 2]
No.

[Speaker 1]
Okay. But anyway, de chandu yun ten shen nam la yang gyur pa jau Understand this in the future as we talk about the other qualities. You know, when we get to patients or someone who can be put up with with the worst kind of abuse and still just smile and say, okay.

Then you can pokpa from that thought. Maybe they're an Arya bodhisattva. You know what I mean?

Like that. Is it a khyama? I don't think so.

I mean, you can meet people who do weird things who just haven't perceived anything, right? And I suspect there's Aryas who who don't feel like it's appropriate to cut their body right now because they need it for something. You know, and we wouldn't know what they're thinking.

Okay. McNally, how are you doing?

[Speaker 2]
I know.

[Speaker 1]
Okay, she said I could go a little bit over. So the first point that the next root text verse covers is how the bodhisattva reaches the high stage of giving, right? The second, okay?

The second point is that there are certain signs about this bodhisattva that can allow others to come to certain deductions. These two points are covered one after the other in the root text. Next.

Then we go from Let's read this. One, two, three. And these two points are covered in the root text in the verse that starts with blah blah blah and ends with blah blah blah and to do that we have to go translate that verse.

Okay, so we're going to skip over to the root text which is here. I'm going to ask you for a word here. Say, nangru mamigbe thag nangru mamigbe thag nangru mamigbe thag means when we studied logic back in class 13, okay?

ACI course 13. There are logical reasons for proving the presence of something that's not normally visible and for proving the presence of things which are not normally visible. And in fact, the use of logic for spiritual purposes is almost exclusively for what?

Proving the things which are not normally visible. Like today we spoke about when you reach First Bodhisattva level then you're operating on this perception of what's to come. You can be nice to an enemy because you perceive that that's how you get rid of the enemy.

You see what I mean? And that's all until you see emptiness directly, that's all just deduction. You know?

People are saying that to you and you consider it and maybe you try it a little bit or you figured out logically that this is correct. But to run your life on deduction is almost impossible. You know what I mean?

We run our lives on what's visible. The Abhidharma says 95% of our actions are motivated by what we see with our eyes. You see?

And to run your life on logic, cold logic, you know, I should not respond to this angry person with anger precisely because I don't like them. I mean, it's impossible. It's almost impossible to run your life.

That's something that is nangdu mirungwa. Say nangdu mirungwa. Very famous right here, nangdu mirungwa.

It's not something that's normally evident. Right? It's not something you can see with your eyes.

How do you want to translate that? You see? That at this point they are willing at this point to give away their own flesh with perfect respect.

They also reach a cause which would allow someone else to deduce that thing about them which cannot be about immediately apparent or something. I wanted to say evident, but I don't know. See?

Okay. Like you walk up to somebody, it's not obvious whether they're going to suffer or not. That's all.

And then when they start cutting off their fingers if someone needs a hot dog or more likely you see someone be very unfair to them or very mean to them and then they just respond calmly and coolly then this person must understand emptiness. Because there's no other way they could respond with so much cool. This person must have a high degree of perception of emptiness.

You know? You can deduce. Okay?

Oh, which is not... Okay, now we go back and supply what to the other book? The first few words and the last few words.

It goes from there up to there, he said. Right? What two points?

Test. What two points are in this verse? No, but what are the two points that are contained in this verse?

Yeah, the point number one. The bodhisattva at the first bodhisattva level is reaching a high degree of the art of giving. Point number two.

There are certain signs about them from which you can deduce who they are. Okay? That's all.

And those are one by one. They are in this verse. So let's go back.

Come on, deal. See here. Two points are made.

First, how they reach a high stage of the perfection of giving. Secondly, how there are certain signs that you can deduce certain things from. What part of the root text?

Well, it's from De Tse up to Yang Gyul. Okay? Which in English comes out to begins with...

How did it start? Yeah, they too, but they're too polite. At that point they reach up to which is not immediately apparent.

Okay? Okay. Then to put in for now for what?

Oh, we will. Or else it'll be on facing pages or something. It's up to...

You know. I'm just gonna read this with you. And we'll translate it next time.

We have a few minutes left. Let's read the Tibetan script. We had a friend, Huang Jin was here from Shanghai, you know.

And he was disturbed. We went for a long walk and he was like, you know, all my life I've been wanting to do... You know, I took my whole life to find you guys and then you're doing what I always wanted to do, you know.

Like, go around, teach people that it's... that you get money by giving to other people, you know. And then when I met you I was so happy.

But now I'm having these, like, questions in my mind because I see that some of the audience is just becoming more material. Materialistic. You see?

Like, we emphasize so much that we don't talk about future lives and we don't talk about... You know, in business talks in Shanghai you can't, right? Except at the very end, in the theater.

But... And it got real quiet. But anyway.

No, it was good, but it took like a week of teaching to get that trust up to where we could start talking about future lives. But he was concerned that is it appropriate to to emphasize so much material prosperity? Won't people get corrupt?

Won't they sort of get lost and start just seeking that and not... and not helping others and like that, you know? Or not thinking about their future lives and like that.

So here it is. This is sort of a section on that. What was...

What is this second section? It's up here. An explanation of those...

How those of a lower nature than this do their giving. Then who? Bodhisattva at the...

First Bodhisattva level. So how do lower people do their giving? Why do they give?

Nyipa Sherpa La to explain that second point that we talked about. Sosokyewos People who haven't seen emptiness. Muntur Dewa Dö Muntur Dewa Dö They want the happiness of Muntho.

It's the opposite of Ngendro. Muntho means a higher rebirth. They want to get in the upper part of the real life.

They want to come back as a human and better. Okay? They want that kind of happiness of a higher birth.

Actually there's not even a lot of Sosokyewos who even think about their birth. Okay? But anyway.

Mila Sope Muntur Dewa Yang And the pleasure of a higher birth, the happiness of a higher birth as a human for example, Mila Sopa Longju Lenjung Longju Lenjung What's that mean? It comes from Stop! It comes from possessions.

You know? What they're thinking about. What they have in mind.

When you say, do you want to be a human when you come back? Yes. But what's really in their heart is I want to come back to a place where I have a house.

You know, and a nice wife. And I want to have some money. And a car.

And I want the good things of life. You know? That's what they're thinking.

Longju Lenjung Ching This is a logical progression. Why do people want to get to a higher birth? They want to be a human.

What is it about a human they want? They want stuff. Longju Gyang Jinbe Den But Longju is Den is pulled forth.

Longju is driven by Jinba. Why? Giving.

So you have to teach them. These are talking about people who are just like in Shanghai Stock Exchange. You know?

And you have to teach them. You want things. Then get going on your generosity.

Okay? Get going on your giving. Jinbe Den Sitne Understanding that that's the case.

Tupa Who's the Tupa? Lord Buddha. Out of the Six Perfections Dombur First he taught Jinba.

Giving. Jinbe Den means he talked about giving. He gave his talks.

He talked about giving. Den Ze means he's honorific. What are they saying here?

Lord Buddha seeing that until such time as people reach their first direct perception of emptiness what they would really like is to be comfortable. And so the very first kind of teachings he went around giving was about Suffering. Giving.

It's about giving as a way to get things. Giving as a way to get things. Okay?

So I guess I would send that to Hongjun. He said Lord Buddha did it that way. Lord Buddha said look people are driven mostly by a desire to be comfortable.

What makes people comfortable? Things. Money.

So what's the first thing you got to teach them if you want to hook them? How to get money. And then you teach them that giving away things is how to get it.

So you see he's dropped down from a bodhisattva's motivation for giving to a lower motivation for giving which is fine. Don't forget that in Buddhism lower means a foundation. It's the foundation.

It's where you start with your generosity. Start with giving to get comfortable. Then you will build up to giving to save the world.

And they're not incompatible. It's not like you have to give up being comfortable to save the world. In fact you can't get away from it if you choose to save the world.

Money will chase you. People will stuff money in your backpack. You'll find it like a week later.

We're like traveling in China. We're out of money. We open a book.

There's 500 dollars. Somebody put that in there. And it's like that.

Your life will be like that. So it's not incompatible. In fact it's inevitable.

If you give to save the world then you will always... resources will come to you to do the things you want to do. You know what I mean?

All right, let's stop there. And Digni.

[Speaker 2]
Digni Okay, cool.

[Speaker 1]
Thanks. You sense the difference in this book. It's a book about the six perfections, yes.

But all from the point of emptiness. So it's a beautiful, it's not a book about the six perfections. It's a book about the six perfections starting from emptiness.

And I think that's just what makes it the most famous book ever in Tibet, right? Okay.