Вступление на срединный путь (текущий курс, Аризона), занятие 57

[Speaker 1]
So let's read together this small few lines. One, two, three. I hope you get some debate, I mean it's a debate text.

And I don't know, this feels kind of slow to me. OK, we did this, we spoke about it last class. But he starts out with a nipa.

And so those of you who are learning to be a translator, I think this is a good point. Elie and I were working on a text today, indirectly. And it was this thing where you can say, secondly, blah, blah, blah, right?

Because it starts out nipa. But in Tibetan, they use outline sections as, what do you call it, chapter headers. You see, they don't have much separation between chapters.

They don't have any other way of showing it. So they'll just say nipa, which means part two of the four parts that I talked to you about 100 pages ago. And then if you're sort of irresponsible or lazy as a translator, you can say part two and then just keep going.

But if you want it to be readable by a Western audience, you have to go back and find out what was number two. And then you have to give them some kind of hint or clue what it is. I'm a little weird today because we had a, before, I don't know how to say.

Before very big events, I get this gout thing. And so Dr. Moore gave me some kind of antidote, which makes me feel weird. So if I'm a little silly, please don't mind.

OK, worse than usual. OK, two points are needed. That's not it.

Here it is. Part two is supposed to be an explanation of how those of lower nature than this give their giving. Now, it's only a few paragraphs back, right?

So you could repeat this whole thing. Look, you could be better than totally lazy. You could only be half lazy.

And go down and just do this fill-in thing, which computers have ruined a lot of people's writing. They think something pasted is going to sound like it flows. So I think you should be concerned about style.

You should be concerned about how a thing flows. The thing should be a work of beauty, and not just pasted. And so basically, I don't think you can use cut and paste when you're doing a translation.

And I also encourage you to do a translation as much as possible in one shot. Like 26 years, I don't think you can do it in one shot. But pieces of translation, I think Dwarin knows.

I mean, it's better if you're doing it in long pieces. And then you retain some kind of flow and some kind of sense, voice. You can keep your voice.

If you keep going back to it for 15 minutes a day or once a week in a class, then the flow will suffer. So one way to get around that if it's a huge translation, like this one's going to be, is to do it at the same time every day. So do it for an hour to an hour and a half every day.

And then the voice will stay. Okay. All right.

So, here's Secondly. And then you fill in some kind of reminder without saying an explanation of how those of a lower nature than this did it again. Here's Secondly, is our explanation about those of a lower nature, you see?

And you don't repeat the whole section name because it just gets too... We just repeated it like two paragraphs ago. Okay.

How do you want to translate Sosokemo? Yeah, I think ordinary people. How do you want to translate Longche?

What's the most famous occurrence of the word Longche? He said, jembe longche jembe de. That's nice.

That's probably, yeah. But the one word in which Longche was used. Yeah, the enjoyment body.

Say Longche. Dzogpe. Ku.

Sambhogakaya. Sambhogakaya. One of the four bodies of a Buddha, right?

Sang means completely. Bhog means to partake of something. So Sambhogakaya means the paradise body.

So when you see Longche, you think paradise body. But here he's saying the happiness of humans comes from what? Longche.

Stop. Who said stop? Yeah, good.

That's a great translation. We have to be a little bit more, I don't know. It means stop.

Possessions? From possessions. Okay.

And the, and the able ones perceive that these possessions come from jimba, giving. That, that. As such.

That's all. Tam. Tam is a difficult word.

It means, tam means talking. And I'm afraid he might be quoting some text that's gonna require this word. For right now we'll say teach.

I say begin their presentation. The difficult word here is say parchin, truki, nangme. Nangme means what?

It means from among. So from among the six perfections, they always start their presentation with giving. Why?

Because giving gets you things. And everyone's interested in things. You see, I mean, that's what this paragraph is saying, okay?

Why? So I mean, there's this great logic, you know, like, wow. Why are the six perfections ordered in that way?

Why does giving come first? Because people want things. And you get things from being generous.

It's kind of crude, right? But that's the way it is. And that's why we give more business talks when we travel than yoga talks, or, you know, people...

And you can say, you know, that's crass, and we should just get up and talk about the perfections. The largest-selling book... I called Snowland one day.

Sorry, Wisdom Publications. They came to ask for a book one day in New York. This was a long time ago, ten years ago.

And they said, would you publish your books with us? And I think you guys were there. You were there.

It was at Leon's place. And I said, well, what's the... what's the most books you've ever sold of one book?

You know, how big is your distribution? And they said, well, we had one book... Mostly it's around a thousand, but one book sold five thousand.

And then I said, but we want to reach more people. You see, like, we like your books. They're very fine books.

They really are very good books. But we want to reach more people. And then the Diamond Cutter has sold over a hundred thousand, I think, or something.

But the idea is that if we had made the Diamond Cutter into a translation of the Diamond Cutter Sutra, maybe five hundred people would have read it. You see? And so we had to make the Diamond Cutter Sutra into the Diamond Cutter book, which is about what?

Getting possessions. You see? And you start like that.

And you have to be ready to start like that. So, the purpose, in my mind, of translation, you translate a classic so it will survive in your language. And that the few people who want to read it will read it.

But then you must interpret it for your culture. You know, you have to take that work, make it into a course, an ACI course, a more simple course, which one person... How many people...

Like the last time we taught Bodhicaryavatara in New York, I think two hundred people came? Out of six million. One out of three hundred thousand or something?

Or one out of thirty thousand? Anyway, you figure it out. But once you...

So you can only affect one out of... Is it thirty? Thirty thousand people.

But then if you give like a business talk or you give a relationship talk, then five hundred people come. Or a thousand people come. And then you help more people.

So Lord Buddha, knowing that, starts out the six perfections with one which is tangible. If you give, you'll get possessions. So it's kind of crass, but that's how you lead people in.

You can either be... How do you call it? Aristocratic or something?

You can say, I'm not going to deal with that kind of stuff. I'm just translating pure Nagarjuna, or I'm just translating pure Chandrakirti. If people can't read it, that's their problem.

But then you don't help anybody. So I think you have to be able to do both. All right.

And Buddha did both. That's what he's saying here. All right.

I'm going to cut that in right now. Oh, we finally get some debate. Oh, it's a great debate too.

I really like it. But first we have to finish this little piece here. That's all.

That's all Avon did. Okay. You got to do more, Avon.

All right. Let's read this together. I'll just put it together.

One, two, three. And this point, which the Buddhists began the Six Perfections with giving because people want things. Okay.

And things are gotten from giving. This point is made in the root text of the... Entering the Middle Way, right?

By Master Chandrakirti. It's made in the root text in the words that begin with kye-wo dee-kun and ends with tu-pey tam-po jin-pey tam-ze-do. So we have to go to the root text.

And we have to come down and translate this verse. So let's read the verse together. What are you going to keep in mind now?

[Speaker 2]
Meter.

[Speaker 1]
You're reading it in pairs, couplets, right? So here we go. One, two, three.

kye-wo dee-kun de-wa mun-du jin mi-nam de-wa-ang long-chu me-min-la long-chu kyan-ni jin-le jung-khen-ne tu-pey tam-po jin-pey tam-ze-do Okay. By the way, those of you who know it fairly well, this mun is not the mun in mun-to. Okay?

We have mun-to as the higher rebirth. This is a different mun. So it's a little bit deceiving.

Okay? This is connected to du, which means really want. Okay?

And it doesn't mean mun-to in the sense of higher birth. Okay? So that's a little confusing.

[Speaker 2]
Hmm...

[Speaker 1]
Shinto.

[Speaker 2]
Yeah.

[Speaker 1]
Hmm... How do you say very much want in one word? Huh?

[Speaker 2]
It has to be harder.

[Speaker 1]
Cray is pretty good. Where'd you come...

[Speaker 2]
Uh... Craves. Craves happiness.

[Speaker 1]
Yeah. It's a double negative in the original. Okay?

Yes? This suggests instead of craves happiness, yearns for happiness. Who said that?

Vince. Oh. Yearns is a little too noble.

You see, you yearn for peace in the Middle East. You see, but this is just day one. Tell you the truth.

Okay. It should be a little negative connotation. Craves happiness.

I'm not even thinking about it. Sessions. Long chun me min.

Me min. Me min means sin kwan nun in Latin, without which nothing, you know, it won't be without. You see?

Like without possessions you won't be happy. They don't say you need possessions to be happy. He puts it in a double negative.

And it's an idiom that in writing around the 1600s where me min means absolute necessity or that which you cannot do without. Okay. Now we go back and it's not going to be the same what?

Beginning words or ending words because English syntax reversed from Japanese and Tibetan. But Chinese is the same as English, which is interesting. But anyway.

[Speaker 2]
How would you indicate that?

[Speaker 1]
Good luck. I don't know. I don't know.

They're talking about this hypertext thing where hopefully we'd like to put out text that electronic text that connect the English to the Tibetan above it. And then you could go off to the Chinese or the Sanskrit original which probably we could locate at some point for this text. But it's just not going to work on this paragraph.

I think there has to be some sign. There has to be a symbol like three dollar signs and it means you know, you're not going to find any correlation here because that's the way we have to translate it. Something like that.

Just to warn people so they don't go they don't tear their hair out looking for it. This is extremely interesting and this is a point that comes up in our business talks all the time. And I'm glad it's kind of fun to have some kind of debatable point come up.

Okay. It's not just an outline. Alright, let's read it together.

One, two, three. Hmm. Shenan means what?

Yeah, you may ask. Someone may ask. He could have said Kaji, right?

At the beginning. Why is this Sam? What's Sam?

What's Sam? Sam is a question mark in Tibetan. There are no like question marks in Tibetan.

So they have this syllable, Sam. It's governed by the suffix letter of the word before it. Which is what?

Sam. So, Ge Sam Shi Kam Pa Am Tun Nam Dung Lam Sul Lam You just would repeat. If you had a question mark after Sul you'd say Sul Lam.

If you had a question mark after Dung you'd say Dung Lam. Okay. But after the past tense of Jin to give, it would be Jin Dang.

Why?

[Speaker 2]
Yeah.

[Speaker 1]
Yeah, it's this invisible secondary suffix. So, okay, anyway. Jin Bei Long Jun Duan Ban La And again, he's playing on the famous verse from Arya Nagarjuna that Evang mentioned.

Jin Bei Long Jun Duan Ban La So he's he's playing to his audience. His audience knows that reference four or five hundred years back. Does he In order for this thing to work, right?

In order for giving to bring someone possessions does that person who performs the giving have to be Sul Dung Tun Ba? Say Sul Dung Sul Dung Tun Ba Sul means the way, right? Dao in Chinese.

Dung Tun Ba means in keeping with. Does the person have to be someone who's in keeping with the way? But how do you want to say that?

And I'll tell you his answer first. Let's do the answer first and then you come back and tell me how I'm going to translate that, okay? Sometimes I just do this.

I just leave like three ampersand. Ampersands? And then Aura comes and says the translation has ampersands all over it.

We can't hand it out tomorrow, right? Oh yeah, okay. Sometimes I forget to go back and fix it.

Let's do this. In other words, can the guy be a schmuck? But we don't want to say schmuck, right?

Do you have to be an unschmuck for this thing to work? That's the question, right? Does the fact that generosity actually brings you possessions apply only to those who do it with a pure heart?

Or, you know, what if you're just a self-interested schmuck? Okay? That's a very important question.

We get this question a lot. Mainly in Christian talks it comes a lot. So here we go.

One, two, three. mi-gö-te nin-je-men-shin-shin-du suk-sem-chen-rang-dön phö-hen-be-kha-sa-ki jin-pa-ta-wa-la-yang long-chu-ju-she-che-pa-la Does the person have to be acting and keeping with the way, you know, the force? mi-gö mi-gö What's that mean?

Yeah. No. They don't have to be a nice person.

Okay? mi-gö-te nin-je-men What's the tegmen? Tegmen means hinayana, lower rank.

So men means lower. Nin-je-men means... Yeah, like they don't have much feeling for people.

They don't have much love for people. They're not acting out of much compassion. shin-du-tsu shin-du...

Yeah, shin-du, very much. Tsu means... rough, crude, crass.

Okay? Tsu-mo means... like this...

this feels tsu-mo. You know? Rough.

Not smooth, like velvet. Velvet is the opposite. Jumbo.

So, tsu-mo. It's just a person who's just crass. Completely crass.

shin-du-sem-chen rang-dun hlur-len They're just watching out for themselves. kang-sa-gi That kind of person jim-pa-tang-wa-la If they perform acts of generosity, long-ju they yang What's that? Even they, long-ju-jung They get stuff.

[Speaker 2]
Okay?

[Speaker 1]
Okay. Do they get as much stuff? Really.

Now, you go back and tell me how we're going to translate tsultrim tu-ma Do they have to be a person who is blah to get this thing to work for them? And the answer is no. So, he didn't say compassionate.

He didn't say... He just said acting in harmony with the force.

[Speaker 2]
Righteous is the...

[Speaker 1]
Say it.

[Speaker 2]
What did you say?

[Speaker 1]
I like that. I like the spiritually... I don't mind.

What do I have? I wear... I like spiritually motivated.

Inclined? Yeah, you can. But see, we would say spiritually motivated...

You're actually taking refuge if you give knowing that you're going to get back. You're taking refuge. That is taking refuge.

I like noble. I'll agree with you. Once a day I try to agree with Christy.

Who is noble. Okay. Okay.

We're doing for everybody. Okay. Okay.

I know. Because I like Christy's because noble is the opposite of nin jeng men dang shin tu tsu. You see.

Noble is the opposite of what we're going to answer. Someone who has... is deficient in the compassion department and shin tu tsu.

That's exactly what it says. I don't think I can use it.

[Speaker 2]
But... Also, maybe it has like a subconscious ring of the old like 50 years of bad translations of the word.

[Speaker 1]
Yeah, yeah, I like it. Yeah, it does. Shin tu tsu.

How do you want to translate that? In fact, it's... schmucky.

Schmucky. How do you spell that?

[Speaker 2]
Who is...

[Speaker 1]
completely crass? Crass, okay. And doing...

for their own benefit? For their own sake? For their own sake?

And doing so out of self-interest. Yeah. Solely out of self-interest.

I'm taking out this M dash because we have an N dash here and then it doesn't look good after. Someone who is in fact, in fact, completely crass and doing so solely out of self-interest. Nonetheless...

gets... possessions. Coming back to...

from having... a fun... thing to make of things.

Okay. Rob, we already gave out the chocolates, so... I don't know.

[Speaker 2]
It's not true. That's lollipop, lollipop.

[Speaker 1]
Oh, that's lollipop. Go back to this little piece here. We'll start here.

Everybody got it? Right here. One.

And then we'll skip down to the other part. I'll do it real fast. One, two, three.

She che pa la ning je men shing shing du tsu sen chen she pa ne dun nyam nyer shi gyur kyi jin pe ju she pe par sung It says from this up to that. So what is it? That's the root text.

Okay? Do you know? If you...

I didn't make that up. That's from the root text. He's saying, right?

So what do we have to do now? Yeah. Toggle over to the root text.

Cut out that verse, which is normally four lines. And it happens to be in this case. Let's read it together.

One, two, three. ning je men shing shing du tsu sen chen ran dun sor le ni du gyur wa ka de da ki ya du ge long chen na dun nyam nyer shi gyur kyur jin pe ju Practice this one with me. Sor le.

Sor le. It's like you got a big loogie, okay? Sor le.

Sor le. You've always put the H first and the L second. Okay, one more time.

Sor le. Sor le. What famous capital city has this same sound?

Lhasa. Yeah, yeah. So it's not Lhasa.

It was miswritten by the British, okay? It should have been reversed. It's Lhasa, okay?

Okay. Okay. I would feel more comfortable here with an instrumental.

But I have cut this out of the tengyur, which is the first carving of this text in Tibet. So what would you do? If we had the Sanskrit, we could check it.

We could look to the Sumbam or even the tengyur and see if somebody's quoted it with an instrumental. And then I'd feel okay to change it. How's that, okay?

So I just want you to be aware of the power of the database. We use the database probably 500 times a day or something. I mean, constantly checking, correcting, cleaning things.

So I want you to get in that state of mind. You don't have to wonder. You can go check half a million pages of text.

It costs you another 30 seconds, you know? So, okay. Rang dun flur len.

Let's look that piece up. Because that's kind of unusual. In a Buddhist text to say, watching out for themselves.

Rang dun flur len. I always look for another piece. Just in case, what?

Somebody's corrected that piece, okay? I always look for two pieces just to have what I have. And it's a good translation.

Translator's room, okay? Rang dun flur len. Shin du tsub shen.

Shin du tsub shen. Okay? Where are we going to look?

We're going to look in the tengyur because a Tibetan might have corrected it just because it sounded better. And not because it's that way. Kang la pa ma so pa ni.

Whoever kills their father and mother is watching out for themselves. That's a... No, we all understand that that refers to in Naropa.

You're going to learn it tomorrow. You're going to learn it tomorrow in Naropa. Right.

It's at the end of... Oh, he kills... He comes across people killing their parents twice.

Anyway, the second time it refers to killing your self-existent tendency. Anyway. I don't want people to go home saying that I said that you should kill your parents.

It happens. Okay.

[Speaker 2]
Okay.

[Speaker 1]
This is our root text that we're in. It doesn't help.

[Speaker 2]
Yeah, it's not in Shambhala.

[Speaker 1]
Oh, he skipped it in the autocorrect text. Let's see if anyone else... That's the root text.

That's the autocorrect text. Yeah, anyway. Nobody else does it, so I can't do it.

All right. Sorry? About what?

[Speaker 2]
It's a genitive.

[Speaker 1]
It should be a sa. It should have been a sa. But I don't feel comfortable.

Let's check the summa of what the hell. But that just means that somebody else was uncomfortable with it, and not that any Indian pundit. Not me.

Okay. That's the... That's the one about killing your parents.

It comes from the Kalachakra, apparently. Okay. Anyway.

In very rare cases, in Tibetan syntax, you can have a genitive where there should have been an instrument. It's considered sort of sloppy. But anyway.

You don't need to know that. Let's see. That's our text.

Yeah, okay. Nobody else thought so. Here I want to try to maintain the language I was using in the other text.

So it's good to have it in front of you. So you do something like this. So you have your other translation in front of you.

You see what I mean? And then... Check out the last part.

It's cool, right? It's very cool. So you can use your giving to annihilate suffering.

Or you can use it to get... Stuff. Okay.

Could you do both?

[Speaker 2]
Sure.

[Speaker 1]
That's what we want to do. Okay. You must have stuff while you...

While you're not suffering.

[Speaker 2]
Oh.

[Speaker 1]
They wanted. It's they wanted. In Tibetan they have to say, which were wanted by them.

Right? That's how you say it. By them is desired a letter.

You see? And you never say, of them is desired a letter. Except in very weird circumstances.

You have to translate it as an instrumental. Whether you can go back and change the original text. You can't.

It definitely means this. It doesn't mean... It couldn't mean anything else.

Okay. So... Somebody will find it.

What's a problem in Sanskrit sometimes is... It could be a compound. The them wanted things.

And they don't use an instrumental or a genitive. They say, are these them wanted cookies? In Sanskrit it's a compound.

And... Dvandva. It's called dvandva in Sanskrit.

And then there's no case. You see? Then there's a chance that a Tibetan translator supplies a case.

So since these are them wanted cookies, I'll pass it. Who made these? Good job.

All right. Yay. I think we have to take half.

Okay. This is for Halloween. That's a chaser to the cookie.

But now he doesn't believe in those kind of things. But I do. Oh, they left the lollipops in the...

in the veil. Pretty much particularly are into Milky Ways and stuff.

[Speaker 2]
Thank you.

[Speaker 1]
Jamie. This one's extra. Yeah.

This is extra.

[Speaker 2]
Yeah. Sure.

[Speaker 1]
Would you wanna read it?

[Speaker 2]
Yeah.

[Speaker 1]
Yeah.

[Speaker 2]
Mm.

[Speaker 1]
Difference.

[Speaker 2]
Purposely.

[Speaker 1]
Yeah. Oh, that's true. But I think he did.

That's a problem. The problem is he did. You see?

He didn't change it much. It's a good point. It's sort of made by the lack of meter.

You know? He just took it out of meter. He used the same exact words.

[Speaker 2]
Dana. Dana. Yeah.

[Speaker 1]
Is the cookie better or the candy's better? It's not the cookie. Okay.

Could you put it up for me? One, two, three. TE TENDEL SADHNO CHUD DEM VA NYAM SU LAM PHA LA DE NYAM NYEN LE KYI DE WA NYAM THOB CHE CHE PHA LA There's that principle that I learned in Russian class in 1972 that if the sentence gets too complicated, just chop it up.

Okay? And feel free to chop it up. It'll sound better.

Kit Kat was Ken Ripche's favorite candy bar. To give to kids. Okay.

The Emperor's Hand The Emperor's Hand is what in the Tibetan? You tell me. Yeah, good.

Longapo. What's longa mean? Say?

Say again? Good fortune? Longa can mean to beg.

He's begging. It's related to the verb lemba, which means what? To take.

[Speaker 2]
So, uh...

[Speaker 1]
So it looks like we should be translating it as what? The giver or the recipient, right? Would it make sense?

[Speaker 2]
Sorry? The giver.

[Speaker 1]
Sorry? Yeah, it seems to me it should be the giver, right? But sometimes it can mean lak lemba po, or ho lemba po.

What's lak lemba mean? What's lakpa mean? Lakpa means hand.

Lak len is an idiom that means to put into actual practice. To put something into actual practice. Someone who takes it in their hand.

You see what I mean? So he could be saying, lak longa po, the one who actually takes this practice, who actually does the practice. So you have a problem now.

Is he saying the recipient's gonna meet Arya, and then suddenly get to higher... I mean, to ultimate good, which means nirvana and Buddhahood. Or is he talking about the person you give the thing to?

Who's more likely to meet an Arya? The giver. I mean the giver, if you keep on giving long enough, you might bump into an Arya.

Then they'll teach you emptiness. And then, your giving will turn into a cause for enlightenment, rather than just more stuff. That's the point, right?

That should be the point. How do we confirm that reading? Oh, by the way, and what he's saying is that, crass people who give for the wrong reasons, by giving, sooner or later will meet an Arya.

You see? So it's okay if Aryas go around trying to teach, trying to attract those kind of people, with promises of... Stop!

You get the logic? Okay. Well, I'll tell you how we could, how we're going to try to confirm that ampersand.

By the way, McNally gave me half hour of her class. Which she'll take out of your skins later anyway, you know that. Let's read, let's read this together.

We'll try to remember for Aura to go back, and fill in the ampersand. One, two, three. This is quotation of the root text.

Because it says, ne, up to par. Which means, from there up to there. It's just a formula.

They'll say, blah, blah, blah, blah, blah, blah, ne, blah, blah, blah, blah, blah, blah, bar. Means from that, from blah, blah, blah, up to blah, blah, blah. Okay?

That's hard when you're on Dr. Moore's drugs. Okay. Okay.

So here's the root text. One, two, three. yang, da, che, che, te, te, yi, gyu, chen, chi, wan, ru, lo, wan, gyur.

[Speaker 2]
Okay.

[Speaker 1]
I have a problem here, and I'll tell you what my problem is. Diyang, this one as well. Who's this one?

Go back. Yeah, yeah, the crass guy. Mr. Crass, okay. Yeah, he's still a giver. He's not totally crass, but he said he was totally crass. But anyway, yeah, this person will, moreover.

Jimbe kap gi, because of this incident of giving, right? Kap means like, event. Gi, nam shik tse.

Nam shik tse means at some point. Okay. At some point.

He will che, meet up, dung, with, a pakpa gyong, a person who is an ayah. Okay. Nyur du tok.

And quickly achieve. He will quickly meet with a circumstance where he will, at some point, meet an ayah. You see what I mean?

If that's not comfortable to me, there's something else going on in this verse. Now you can just ignore it. I call it the steamroller principle.

You can just steamroll it. You can just ignore it and say, he will quickly meet up with an ayah. But there's a problem here.

I mean, there's a word that means, at some point in the future. Implying that it could take billions of times, you know, giving crassly, to meet an ayah. But then he says, nyur du tok.

He will quickly meet. Okay. So, I think if you're gonna be, and on our commentary, doesn't mention that.

Okay. Yeah. We're gonna go, we're gonna go, look, we have an auto commentary available to us.

Let's not be lazy. You know. Let's go look.

And that means, your whole translation effort's gonna take twice as long. You could have finished in 13 years. But, but it'll be right.

And people will know you're, they smell it. People smell it when you're careful. Okay.

So, we'll go be careful. Can he explain to us, who's he? Why he said at some point, and then said quickly.

Is the quickly something else? You see. How do we find it?

Nyur du tok is pretty common. Quickly achieve your goals. I mean, so the way you restrict the search, so that you don't hit it 400,000 times, and fall asleep, the whole class falls asleep by the time you find it.

Look for it near something else in the same verse. Which is gonna make it unique. So let's say, and, and for those of you who are really sophisticated, look for a piece that's not commonly misspelled.

Don't pick the word che, for example. This word is commonly misspelled without the au. And you won't find it.

You see. So, you get sophisticated. Yang dak che is pretty, in the next line it's pretty unique.

Within two lines, of each other. Tengyur sumbo kangyur? Tengyur.

Because we want to go back to the original. Some Tibetan may have explained this, but he may have been fishing. So go, go back to Master Tendulkar, to see if he had anything.

We had a fun time with this database, doing your initiation text. Because we were able to go back to the Sakya originals. And they had some very beautiful things, that were left out over the centuries.

And that's because of John Brady's work. His great work. This is the root text.

This is also the... Oh, here's a commentary. I don't know whose it is, because it wasn't chopped up.

Je na to e te du. Jinpe kap kyi. Because of this incident of giving.

Pakpe kye wo misspelled dang trepe. They will meet... Misspelled trepe?

I told you it was misspelled, right? They will meet up with an Arya. De nye war tönpale.

That Arya will teach them. And kor la yonden mey par rik. And then they will understand that there's no good that can come from getting stuck, that just wears out.

Mey par rik ching. Pakpe nang chima mey pang ngun du che de. De nge nye war shiway.

Maripa pang mey. And then they'll enter the Arya's path, and stop their suffering. Yon kye wa dang.

Chua chuk ney chuk de gyur. Tamo mey pey du ney. Chukpa dor de.

And they will forever abandon this ridiculous cycle of beginning the cycle of going from birth to death and then from death to birth. But he didn't say anything about the fast. So we're going to skip this guy, whoever it was.

Rinpoche really didn't like us to call him guys. Anyway. Pakpe kye wa dang.

Chua chuk ney chuk de gyur. Tamo mey pey du ney. Chukpa dor de.

This is the same commentary, and no one else has explained it. Take a shot with a Tibetan. If it's somebody we really trust, you know, like Jethro Koppa or something, then...

I'm going to look up Nyuru Thop, and I'm going to restrict it to... Who's this? Who wrote this?

Who wrote Gomorassa? We'll see what he has to say. Okay.

Chibito e kap gi, do this act of giving. Namsikit say, he expands it slightly. There will come a time.

Pakpe kye wa dang chepa, Nyuru Thoppo. He will quickly get there to come a time. Okay.

I guess you just have to let it go. If Jethro Koppa didn't feel it was worth tearing apart, we'll probably say, this person will more. But how do you translate that?

Because it's...

[Speaker 2]
Is there a colloquial for quickly?

[Speaker 1]
Quickly come to me. I think quickly come. It's sort of vague, right?

Quickly come to me. Now, I've been translating Pakpe as a realized person, but there's some problem. I think it's...

It's a lot more fruitful to say to someone who has seen Emptiness Director, right? Are we... Are we going to take that liberty or not?

That's where I translate it. Sometimes you translate two things differently than people. It draws their antenna, because they want to know why you did that, and then they start thinking about Aryas, and it helps them.

So anyway, this person will more. That's the question. It means severed, but how do you want to say it?

Severed. Stream of suffering will be... Terminated.

Terminated? Yeah. That movie has ruined that word, you know?

[Speaker 2]
Severed.

[Speaker 1]
I mean, what do you do to a stream? Like if you wanted to... What would you do to this stream up at Dalai Lama's house?

[Speaker 2]
Divert. Impede the flow.

[Speaker 1]
No, it's definitely yang dak che. This is the che in diamond cutter. This is cut, like...

Cut off is good, yeah. This is very beautiful. I'm glad we have Je Tsongkhapa up here to help us at this moment, because...

What's this last line say? De yi gyu chen, shi wo do gyur. Shi wo do means what?

It will go into... Peace, yeah. Gyu means what?

Cause. And gyu chen means... That which has the cause, which would normally mean the...

Result. Here's how Je Tsongkhapa reads it. De yi gyu chen, that which possesses its cause, meaning listeners and self-made Buddhas, that kind of...

Peace, meaning, nyang de, which is the Tibetan word for... Nirvana. They will go.

They will. So... Because of this, this stream of stuff will be cut off.

Of those who are its... Of those who are his... Cause?

Of those who are his cause. His result. Whose result?

Who's he? The giver or the... Or the...

[Speaker 2]
The prospect.

[Speaker 1]
What does Je Tsongkhapa say? Dabba dang trepa, de yi, the result of the person who met the Holy One. His result.

But it could also mean... The result of having met the Holy One.

[Speaker 2]
Oh, excuse me.

[Speaker 1]
Oh, the only reason... This is how Je Tsongkhapa read it. That results from meeting them.

You see? I think we can... Yeah, go with Je Tsongkhapa.

Okay. Yeah. I'm sure I've missed a point.

Is there... Even this cross person, is it specified that it's somebody who now understands the emptiness that they're giving, basically?

[Speaker 2]
That by giving, they're going to get something back, as opposed to somebody who just gave accidentally.

[Speaker 1]
Because he said... They teach them profound dependent origination. Right here.

Okay. Yeah.

[Speaker 2]
But they meet him because of the cross act.

[Speaker 1]
Yeah, they meet him because of the cross act of giving. So it's implying that anybody who gives at all they have no idea about the love. And for the wrong reasons.

[Speaker 2]
And for the wrong reasons will meet an Arya eventually.

[Speaker 1]
Yeah. If they keep it up long enough. That's what brings hope, right?

[Speaker 2]
That one act. Yeah, yeah.

[Speaker 1]
Michael said something interesting. that one... You could also say that one act eventually, quickly, will...

It's enough. It's like the fly that went around the temple. You know this story, right?

Okay. Yeah. I'm sorry.

Just would like a little more clarification on just how crass that act of giving was. How crass was it? I think we can find a commentary on that.

Well, it's giving like a bribe or something where there's no sense of love at all. You're just giving something because you want something back. Is that...

Does that follow? What we're trying to sell people is that giving to get something back causes enlightenment. Is it the wrong reason that you want something back?

It's just limited, you see? In Buddhism, it's limited. It's not wrong.

You see? It's just limited. And it's a foundation for for developing, you're evolving further.

But to get someone in the habit of giving to get something back is not a bad thing. In Buddhism, it's a... It develops the habit of giving in them.

And then you teach them to do it for higher purposes. Or you teach them to cycle the money. At some point you're going to have to...

And it's very difficult for the Christian when we teach it. You know, there's this Christian teaching that giving has to be done in a way which doesn't benefit you if it is to be noble. In Buddhism, there's no giving you can perform which doesn't benefit you.

You see? And if you understand it's going to benefit you, you can benefit others faster. It's weird.

It's very difficult for us. It seems ignoble to give because you're going to get something. But a Bodhisattva is giving because they want more to give more.

You see what I mean? And it's difficult. When we teach it in churches, it's...

This is a... In sales they call it the customer's objection. You know, every good salesman has three objections right in their mind.

The customer is going to say the diamond has a black spot. But that's pure karma. You know, and...

You know, they're going to say it's like yellow. And they're going to say, you look great in a white gold setting. You know, and...

You got to have your answers on the tip of your tongue as a Dharma salesperson. You have to be... They're going to say, well, that doesn't seem very noble.

And then there's varying degrees of answers you get. But I think the best one perhaps is... Well, there's two.

One is, oh, they want to get more stuff so they can give more stuff than they could before. Like Bodhisattva business people want to make more money so they can help more people. But in the end, the higher viewpoint, the ultimate viewpoint.

If I give you... If I have five dollars and I give it to you, I will get five hundred back. Now how many dollars are in the world?

Five hundred and five. You see, I've created more wealth, net more wealth for the world to use. That's the ultimate answer.

It's very difficult for people. It's hard to get your mind around. By giving you all the money I have, I am consciously creating a higher level of economic security in the world for all beings.

It's weird. I'm increasing the net value of the world. The world has a net value.

The world had a net value in 1200 A.D. Then the net value... I read a thing. This is complicated for you.

Okay, I don't care. I read a statistic. They said, why are floods so much...

It was Gore. He was standing... Gore was talking on the airplane in his movie.

And he said, why is the... He was making this point about how global warming has caused more incidents of damage to property along the seashore. But then he said, but the value of property along the seashore has gone up ten times in the last decade.

So, the same flood that would have wiped out one house worth a hundred thousand dollars ten years ago, now wipes out a house that... The same house is worth a million dollars, you know? A million dollars.

It's not that there's more houses, it's just that the value of the property has increased. So, when there's something like New Orleans, there's more monetary loss, but not because more houses were lost, just that there's less space on the planet now. So, the property...

All property has gone up on the planet, you see? So, that's a net rise in the total value of the property of the planet. What causes that?

What made the internet? Why in your particular lifetime, after 15,000 years, in the 10 years you're around in conscious adult life, why did they choose that 10 years that you can now communicate with every person on the planet for free? Or whatever, Yahoo's charging now.

I don't think they... Gmail doesn't charge, right? So, what?

Why? Why is suddenly there's a net amount of communication on the planet that has increased by a billion times? Why?

In your lifetime, in 10 years, after 15,000 years of doing nothing. You know, what causes something like that? So, you...

I mean, the Buddhist answer was the Christian church people already fell asleep, right? No, I mean, it's like, we're trying to increase the net money in the planet, and that's why I give you $5. I just created $505.

I'm creating... I'm increasing the net amount of money on the planet by getting rid of it as fast as I can. That's the real answer, but I think the other answer is more comfortable for people.

Oh, bodhisattvas want to make more money so they can give away more. So, if a person's not ready for the Al Gore thing, you can just tell him, you see? But ultimately, a bodhisattva is seeking to increase the value of the entire planet infinitely, until you reach nam-kha-tsu.

Say, nam-kha-tsu. Nam-kha means? Space.

Tsu? Tsu means kosha? Treasure house.

They reach a point where they can snap their fingers and things appear. They pluck things out of mid-air. Oh, you want a hundred dollars?

Here, you know? And, no, you reach that point. You will reach that point.

I mean, the web would sound weird to a person who was in three-year retreat. You know, we came out, we were complaining, they gave us computers. Ted Lemming hands us a computer, you know?

We're like, we don't want this computer. He said, why? It doesn't have a modem connection, you know?

It doesn't have this long, big, huge box, you know? And it doesn't have a floppy disk drive. He's like trying to jip us, you know?

And they're like, no, no, it's got this little thing in it and it just connects, you know? Connect to what? The web.

What web? No, I mean, this is the same. You think it's foolish or it sounds science fiction or something.

It's the natural evolution of giving away money with understanding of emptiness. It will come. So anyway, that's why even creeps get their money back.

So the crass guy.

[Speaker 2]
Yeah.

[Speaker 1]
When he's giving, is he expecting to get back in a sense of the karma results?

[Speaker 2]
Yeah, yeah. No.

[Speaker 1]
Yeah. He's not so crass at all. We don't have this amount of intelligence.

[Speaker 2]
We don't have this.

[Speaker 1]
We didn't reach crass guy yet. Because, no, we still think that the way to get money is to save. We still think that the way to protect my retirement, the way I will be, the way for me to assure that I'll be comfortable once I hit 65, is to put money aside.

Right? I mean, you'd be crazy if you said, ah, we have a new 401k plan in the company now. We just gave away all your 401k money.

[Speaker 2]
What?

[Speaker 1]
Yeah, you see, there's this thing karma, you know, and we figured it out and we all bought into it and we gave away all the company's 401k funds to poor people. Are you crazy? No, you wouldn't buy that, right?

You'd start calling the police or something. Anyway. Are we comfortable enough to call the recipient?

The low-up, huh? We gotta finish this before you can have McNally. Well, however you feel about it.

[Speaker 2]
You're not that sick, that's before class.

[Speaker 1]
I have to take my medication after class.

[Speaker 2]
Okay. Just when can we sit and comply with, like, the receipts?

[Speaker 1]
Yeah, and that's not good, right?

[Speaker 2]
Unless you mean, because you've given, you're receiving all the stuff.

[Speaker 1]
There's a Pungsumba. Those of you who know Tibetan, what's their Pungsumba? Is there a third possibility here that we're not looking at?

What if it's in a positive? What if Lama Po and Papa is in a positive? When they bump into a Arya who is Lama, who is asking for money.

What if it's that? You see? What if you read it that way?

So, I'll put that in your mind. We'll come back to it next week. We'll look at it.

No, we could read it together as a compound, you know. An asking Arya. No, I mean, it could be.

We'll check some commentaries. But it could be that what if someday they bump into a person that they're giving money to who happens to be an Arya. Then what would happen then?

But that would accelerate things. This is not self-interesting. But think about that.

It could be that. That's not weird, right? I mean, what if they happen to come across what if they happen to give an ordained person or something?

You know what I mean? What if they give money to someone who turns out to be the person who discovers a cure for AIDS or something? You see, that would accelerate their giving.

If at some point they bump into a heavy karmic object without even knowing it and they get in the old schmucky, what's it called? Crass giving. But something more is going to happen.

So let's consider that possibility and we'll find out next, on Friday. So could that be why it takes a long time to meet the Arya but then once you meet the Arya...

[Speaker 2]
Yeah. That's more comfortable, right?

[Speaker 1]
That's a lot more comfortable. Devil do. Geshe Thich Nhat Hanh said, Devil do.

That's a lot more comfortable. So let's let it cook. What's going to happen between now and then?

We will alter the database. How? We'll be generous.

We'll be generous. And sometimes you do that, you see? You just close the computer and say, we'll check it later.

Then you try to be generous this week. You try to be aware of who you're giving the things to and consider that they might be an Arya. Anybody, right?

Then you come back to it on Monday and you do the same search that you did before and suddenly it hits some beautiful story. Where'd it come from? Where'd it come from?

You altered the database. It's very cool. There is no database.

There is no database. Right? You're the Heart Sutra people.

I didn't memorize it.

[Speaker 2]
Okay?

[Speaker 1]
Like that. It's very cool. Sometimes that happens.

Sometimes you just let it go and you go out and give a lot of money away. Then you come back and there's some beautiful explanation. Which you've just created.

Okay.

[Speaker 2]
Satsang with Mooji www.mooji.org