Вступление на срединный путь (текущий курс, Аризона), занятие 66

[Speaker 1]
So I'll start and then you get it ready and give it to me, okay? I think I just didn't copy it off last time. Okay, let's read it together.

One, two, three. . .

. . .

. Okay. .

. . So Nyingpo said if we couldn't get his file, he would do it live.

. . .

Rinpoche used to say that when somebody interrupted him. Someone who was very interrupting, he would say, Oh, parthimilam. So what's parthimilam?

Uninterrupted path, okay? But that was our code word. Somebody was really like, if I was supposed to get the person out of his room, it was like, parthimilam.

Okay. Parthimilam pa. What happens if I add the pa?

A person on parthimilam, somebody who's on parthimilam. Gyula, or in their mind stream, in their mind stream, is, Rangyur is kind of, I don't know, it seems kind of unnecessary here, but there's probably some debate reason why you need it. Rangyur means their own mind stream.

Techen. Yeah, Mahayana. Semke.

Bodhicitta. Me. They don't have.

Kyang. But. Techen, Semke.

Yeah. Kisunam. Yeah, the merit.

Kishuk. That's shuk. Shuk.

There's that protector that's, you know, the bad protector, the Dorje Shukden, and in Sanskrit it's a vega. And that's maybe subconsciously why they named the car Vega, but it's not really Vega because it doesn't have any power. Okay, so.

Shuk means power. Shuk, okay. Shukgyat means, you know, put your, you know, huh, okay.

Shukgyat. Shukgyat. What's he saying?

Summarize it in one sentence, if you can. Very nimble. Just don't think about the words too much.

He's. No, start from, you can start from here. They may, Techen, Semke.

A person on Parche Menlam doesn't have Techen, Semke. Okay, a person on the, a person who's seeing emptiness directly doesn't have, they don't have bodhichitta. But, kyang, shukgyat, of the sunam, of the Semke.

Okay, all right? So we'll translate it, and the rest of you will see what's going on. Even though it's true that a person who is on the uninterrupted path, within the path of seeing, for the greater way, in the greater way, within the path of the greater way, even though it's true that a person doesn't possess in their mind stream a wish for the enlightenment of the greater way that belongs in their mind stream.

Okay, nonetheless, it is the case that they possess the power of the merit of the wish for the enlightenment of the greater way. Okay? Who's talking?

Whose position might this be? What did the other guy have been saying for the last two weeks or so? He does, okay?

He's saying they do, because he was saying a bodhisattva on the very end of the path just before they reach enlightenment has it. So it's not impossible for a person who's in the direct perception of emptiness to have it, who's not a Buddha, right? Buddha mayimbashir shak.

Say Buddha, sorry, sorry, sangye, mayimba, shir shak. Sangye, mayimba, shir shak. At the beginning of the debate you say, okay, look, sangye mayimba means non-Buddhas, shir shak means given, given that we're just talking non-Buddhas.

And when you start a debate, you start like that. Because Buddhas, they break all the rules. Buddhas break all the rules.

They're in the direct perception of emptiness, they have buddhavaricitta in their heart at the same time. Their eye feels what their toe is feeling, their nose smells emptiness, okay? They don't count.

So, sangye mayimba shir shak. You start out like that, sangye mayimba shir shak. Shi means foundation, shir shak means, you know, what do you call it?

A priori. Okay? Sangye mayimba shir shak.

Can a person have bodhichitta in their heart when they're seeing emptiness directly? What's the wrong look? What's our system?

No. Why? Yeah, they can't see ultimate and deceptive reality at the same time.

But what was the argument that we gave just before? That bodhichitta, that kind of love in a person who's not a Buddha is infected by ignorance, right? And no matter how advanced they are, somehow they're seeing people as not being coming from them.

Okay? The people they love, they can't quite see as coming from them perfectly. Okay?

Got it? So, they still have a little bit of ignorance infecting them. All right?

So, it's impossible for them to have a slightly ignorant state of mind and a totally pure state of mind going on at the same time. Either they're going to pop out of the direct perception of emptiness and go into this love, or they're going to stay in the direct perception of emptiness and not have the love for that moment. But then if they don't have the love, they're not a bodhisattva, and it's like they flunk out while they're perceiving emptiness directly.

You know? It's just weird. It's just weird.

Like they get kicked out of being a bodhisattva for the 20 minutes, and then somehow they get back up there when they come out of direct perception. But isn't the direct perception of emptiness such a cool thing that shouldn't you be able to be a bodhisattva at the same time? Can't we make some kind of special deal here?

You know? Okay? And that's exactly what he just did.

Okay? Yeah, they don't have the love in their heart at that moment, that kind of love. But the power of the virtue is still in their heart.

Okay? The power. As a debater, you have to debate, is the power...

You ready? sukhyena sepa yinpa. sukhyena sepa yinpa.

Is it physical matter or is it mental? sukhyena sepa yinpa. sukhyena sepa karu ma yinpe yechen.

It's neither physical matter nor a mental thing, nor a mental thought. That merit in their heart. Give me an answer.

Ma yin... What? Huh?

What? Tamadu? Did somebody say tamadu?

Can I stop? Stop going... Tamadu?

What else is going to be? Tapa yinpa ta. Are you telling me it's unchanging?

Is it unchanging? Are you going to go that way? Merita!

Merita! Merita! Are you telling me it doesn't exist at all?

Alright, we blew the debate. Okay. She just said it's a changing thing, but it's not mental or physical.

Demijiji, yatha. You're telling me there's a thing that's a changing thing that's not mental and not physical? Yatha.

Yeah, good. An idea or a mental seed or a potential, you see? Like an apple seed that has potential.

Okay? So it's potential. Potential is neither physical nor mental, and it's changing all the time.

Right? So there's potential in them. They have potential.

Okay? And that potential, since it's not mental, is not going to block the direct perception of emptiness. They can have potentials for all...

They have potentials for all kind of mental afflictions too, sitting there, right? They have all those potentials sitting there. What potentials got destroyed in those moments, direct perception of emptiness?

Yeah, like intellectual belief. Was it destroyed at the beginning when they first saw emptiness, or was it destroyed at the end? Okay, we're not going there.

Okay. That's for Bhogjimba class. All right.

Whose position is this again? Whose does it have to be? Yeah, Rangluk.

But he didn't announce that it's Rangluk, so you got to be careful. We're supposed to be in the middle of Cipapa. Yeah.

He gets to come back and complain about how we complained about him. Okay? He gets to come back and complain about how we complained about him.

Right? But then sometimes you're just going to get a Rangluk slipped in there. Okay?

Hmm... Ek, do, tin. Then, jung, dom, tob, la, ma, nyam, pe, kang, sa, yim, pa, kang, sik.

Yeah, what's kang, sik? Yeah, split reason. First of all, blah, blah, blah, blah, blah.

Second of all, blah, blah, blah, blah, blah. Okay? And in Tibetan they say, blah, blah, blah, blah, blah, blah, kang, sik, blah, blah, blah, blah, blah, blah.

Okay? I've seen people like struggle. Oh, kang means fall, sik means destroyed.

Destroyed a full cup. You know, like that. Because you won't find kang, sik in a dictionary.

Okay? All right. Hmm...

And this is because, first of all, they are a person who has jung, dom, tob. What's jung, dom, tob? Hmm...

Hmm? Yeah, enter and stay. A dom means a vow.

Dom means a vow. So what's a jung, dom? As opposed to a mun, munpa, and jungpa.

Huh? Mun and jung, what are mun and jung? Munpa samgye, jungpa samgye.

Ah, yeah. Yeah. Yeah.

Thinking like a bodhisattva and then acting like a bodhisattva. Got it? Right?

Remember those two distinctions? Okay. So he's talking about jung, dom means, because first of all, they are a person who has attained the vow for acting like a bodhisattva.

Okay? All right. Okay.

Assumed is okay. Okay, that's all it says.

[Speaker 2]
All right.

[Speaker 1]
Oh, I'm sorry, my nyamba. First of all, they are a person who has assumed that and have not lost this vow. Okay?

Okay. Say tob la, tob la, ma nyam. ma nyam.

Tob la, tob la, ma nyam. ma nyam. Sometimes la is not a preposition like in, at, on.

Sometimes it's a conjunction. They have tobbed and they haven't nyambed yet their bodhisattva vows. Okay?

They have attained a bodhisattva vow and they haven't lost it yet. Okay? Nyam means literally to get worse.

Okay? Koshibuji-nyamsa means like he was sick, he's getting a lot worse. Koshibuji-nyamsa.

Okay? Say shibuji-nyamsa. Shibuji-nyamsa.

In literary Tibetan it would be shintu-nyam par gyur. Okay? But in colloquial it's shibuji-nyamsa.

Okay. All right. Guess what's happening here.

This is one of the most important quotations in all of Buddha's scripture. I like to lay it out like that. What does that layout suggest?

We're doing poetry. So when you read it, you're going to go da-da, da-da, da-da-da, da-da, da-da, da-da-da, 90% of the time. And it happens to be that way here.

Okay? So here we go. ek, do, tin, chun, juk, le, kang, le, sung, te, sem, chen, kam, ta, ye, rab, tu, dra, we, chir, min, do, pa, i, sem, ki, su, sem, ni, yan, da, rang, kyr, pa, de, ne, sung, te, ni, lo, kam, bhag, me, khyur, kyang, sun, nam, de, shug, again, gin, mi, che, pa, du, ma, shig, nam, ka, ryang, pa, rab, tu, jung, she, sung, pe, chir.

Okay. She, sung, pe, chir. Say it.

That's half the debates in the monastery. Half the answers are that. You know, like, she, sung, pe, chir, which means what?

Come on, the scripture says so. Scripture says so. You got to get used to that.

One more time. It sounds good. She, sung, pe, chir.

She, sung, pe, chir. You got to snap your finger like this. Like this is for the big Geshes, who are not like, they're like so big, they don't have to slap anymore.

Rinpoche never slapped his hands. He's like, she, sung, pe, chir. Okay.

One, two, three. She, sung, pe, chir. One more time.

It's got to have some arrogance in it. One more time. She, sung, pe, chir.

Okay. Okay. All right.

Then he saw somebody snapping a waiter and he's like, what did you do to the waiter? What did you do to the waiter? Okay, anyway.

[Speaker 2]
Okay.

[Speaker 1]
I'm going to cut it into two because it would get too long. Suppose a person is able to lang, which is a past tense of lenpa, Mr. Ningbo, to take. Okay.

Okay. So, langpa is a past tense of lenpa. All right.

Suppose a person is able to take yangdapar, purely or correctly, to take on, to take on maybe, purely, sem, sem kye, the wish, purely, the wish, mendokpa, mendokpa. Mendokpa means irre, what's a word, there's a one English word for it, can never be turned back. Irrevocable or irreversible.

There can't be, there's a stage in your practice when you reach mendokpa, and no matter what kind of bad things happens in your life, you'll never turn back again. You'll never stop again. Unstoppable.

Yeah. Purely the wish. Purely the wish.

With an unstoppable state of mind, or something like that. For they, for they seek to drelwa, ma drelwanam dakidrel, ma drelwanam dakidrel. What's that mean?

Yeah, I will free. So that's the verb. What's a noun that comes from drel?

Of a name of a person, drel. Droma. The word Tara comes from the same root, right?

Droma. Okay. For they seek to liberate.

Tayepa. Tayepa means infinite. Okay.

For they seek to liberate. Infinite. Semchen kam.

Semchens. Yeah, living beings. Just a bit, infinite living beings.

Yeah. Yeah, let's look up kam, okay? Does kam mean world here?

Does it mean liberate worlds of living beings? Or does it just mean living being? Okay?

Because it's not in its normal usage here. Something is wrong here. Okay?

Something is unusual here. How would you look that up? Who wrote the greatest commentary to...

Oh, what book are we talking about? What's changing? Yeah, the Bodhidharisattva's Way of Life.

I haven't recovered from Friday night yet, to be honest. Bert, too, I can tell. Oh, no.

But, you know, who wrote the greatest commentary? Yeah, Gyaltsabje. So, how would you check it?

See, what you do is you just... If you know how to use Gopher, you don't have to sit there and try to bust your brains. You can go ask Gyaltsabje.

So if you get good at... Like, Lama Christi is really good now at Gopher. She uses Gopher like a hundred times a day now.

And if you get good at it, you don't have to like sit there and guess and maybe screw it up. You can ask Gyaltsabje. But you have to know how to frame the search.

And that's a lot about why we're holding this class. The hope for this class in six years is that three people will learn to frame a search on Gopher. Really.

And then your translation accuracy. You actually improve on the ancient books rather than... Every generation they usually get worse.

But if you know how to use Gopher, you clean up a lot of mistakes from the last thousand years. So, yeah. Yeah, no problem.

Same thing. What he's saying is that in Tibetan they get sloppy about verb tenses. You know?

And nobody notices because everybody knows what do means. Okay? Yeah, it happens.

And also, because it was translated from Sanskrit, you might legally find three different versions in Tibetan. Like, remember that it wasn't one team over a space of ten years. It was 700 years.

And it was thousands of people. And they redid things many times. And then, you know, maybe 500 years apart, two people translated it.

And then Bhutan Rinpoche had to decide which one to use for the Tengyur like that. But a lot of times you'll see Je Tsongkhapa say, I like the other translation better that didn't make it into the Tengyur. The ones that didn't make it into the Tengyur eventually got lost.

We don't have almost any of them. But in Je Tsongkhapa's time, they still had them lying around. And he would say, Oh, I like this other translation better.

He often says that. So what do we search for? Let's try Samchenkham.

I'm not sure we'll hit it. Sumbum Kangyur or Tengyur? Sumbum, because he's Tibetan.

I'll give you five choices, right? The five subjects studied by Geshe, right? What's the first one?

Perfection of Wisdom, twelve years. Second one? Middle Way Philosophy, four years.

Third one? Abhidharma, two years. Fourth one?

Vinaya, two years. Logic, all twenty years. Every winter.

So which one of those? Will you find the Bodhicaryavatara? Yeah, it's part of Madhyamika.

And in the Tengyur, it's part of Madhyamika. Because it's really one of the greatest books of Madhyamika philosophy ever written. And it's, what do you call it?

It's posing as a nice little personal emotion text or something, you know. But it's actually one of the greatest books ever written on emptiness. Maybe the greatest, okay?

Posing as a don't get angry text, okay? Okay, so Uma. Then you keep, up here it says Chundruk, D-R in gopher language means drelpa means commentary, right?

Commentary on Chundruk. Sem chen kham. Tie it up to do a chair.

Mendo pa'i sem gyi su. Sem, sem, and then what does he say? Jung dom, okay?

He says, oh, mind here means the vow to act like a bodhisattva. So this author, whoever it is, by the way, it's not Gyaltsabje. Okay, this is another commentary.

So we're just going to skip this book, okay? But he's been writing in little, what do you call it? Footnotes.

What do you call it? Footnotes, yeah. Okay, we'll skip that one.

And this is, this is not, this is not it, this is not it. This is the book we're in. Yeah, well, he didn't talk about it.

If you can't find sem chen kham, what might you look for? That's a cool thing about Tibetan. If you can't find sem chen kham, what could you do?

Look for sem chen nir kham, because he might have said sem chen gyi kham, or sem chen la kham, or something like that, okay? How far apart? Yeah, immediately together, right together, okay?

Let's see. Oops. Just if you're going to learn to use Gopher, check out this one thing.

There's a weird thing about it. You see this backslash for a directory change? You have to remove it, or it doesn't work right, okay?

All right, okay. What's this say? Yeah.

This is Gyaltsabje, but it's his commentary to what? Ayurveda's 400 verses, okay? We don't want that.

This is something called Mahamudra by the First Panchen Lama, and we don't want that. Okay, this is that other commentary we already ran. Oh, here we got a commentary to the Bodhisattva Tathagatagarbha, which is...

This is Gyaltsabje's, okay? Sem chen kyi kham, tha ye pa korwa le, rab tu dru shing, sang gi kyi sang la, gopay chir, du korwa jey si, par shen du ne, min do pe sim kyi, su dun dru sim yin, This is his commentary to this verse. See how fast it was to find?

Normally you would have spent like a week, all right? And we'll just read it. Okay, I'll just read it to you.

RIGGY BU DE BZHIN THAMS CAD KYEN POR SEMS KYIS PA'I DO GYUR RIN PO CHE NYIN TEN DANG CHAL YANG So suppose a person is not possessed. RIGGY BU means Lord Buddha is addressing somebody, okay? Suppose a person doesn't have at every single moment of their day like a diamond-like intensity on love for other people, okay?

YANG NYIN TE DANG RANG SANG KYIS YIN DENG GYI GYEN THAM CHE SU KYI NYUN CHING Nonetheless, they still outshine all people who don't have compassion. So if a person has ever gotten bodhichitta, or come close, and even if they're like distracted right now by a peanut butter sandwich, okay? Now at that moment, still they outshine people who've never felt that love, okay?

Why? Does that relate to what we're talking about? Yeah, he's talking about where does the bodhichitta go while he's thinking about the peanut butter and jelly sandwich.

I heard Gikula lives off those. Okay, BYANG CHUB SEM PAS MING YANG MIN DOR BYANG CHUB SEM PAS MING YANG MIN DOR And while they're focused on the peanut butter sandwich, they don't lose the name of Bodhisattva. That's very interesting for our context, right?

They're quoting Lord Buddha. MIN DOR LA Rather, as Alistair would say, KHOR BA'I ULWA THAM CHE KYANG NAM BAR DO GO A diamond, under any condition, even if it's just a chip off of a diamond, can remove the poverty of anybody. You know, half a one-carat diamond can still remove poverty, okay?

Which in our case means what? Just having had the experience of deep love for others and then now concentrating on a peanut butter and jelly sandwich, they still have like half a diamond in their heart. Okay?

And that's still better than all the gold of the lower path, okay? A chip of diamond, this tiny chip of diamond, okay? ZHES SUNGS PA'I DAR As this sutra says, BYANG CHUB DU MIN PA'I SEM LAS NI SEM LAS NI, KHOR BA NA NES PA'I TSE BDE BU CHEN PO'I BYUNG YANG JI LTAR GYUR PA'I SEM LAS, SON NAM PAR MA BYAS DU BYUNG BA BZHIN DU SON NAM GYUR CHAGS PAR MA BYAS DU And then he just says, look, once you get the prayer to think like a bodhisattva and then once you decide to start acting like a bodhisattva and you take your vows, right? Which is the decision to act like a bodhisattva, then the SON NAM, the merit, GYUR CHAGS PAR MA BYAS DU CHUNG BA MA BYAS PA it never stops.

The flow of the good karma never stops. Once you get even an inkling of wanting to save every living being on every planet, then the karma is flowing all the time, even while you're looking at a peanut butter sari. Or, if you're in the direct perception of emptiness, at either the uninterrupted path of the path of seeing for a bodhisattva, or the uninterrupted path of the person at the last moment of their cyclic existence.

Okay? Got it? Okay.

But we still didn't do sem chen gyi kham, you see? Sometimes in a debate you just go on on something else and you... I know, but he doesn't say anything.

He doesn't say anything helpful. You want me to prove... Okay.

Sem chen gyi nam kham thang ye pa. I believe he just means beings, okay? He says living beings, endless ones, to free them from the...

See, now he's glossing this verse. To free them from samsara. And to place them into Buddhahood.

So that kind of implies it might be just the beings, you see? And not the planets. I'm going with beings.

It's not normal. It's totally abnormal. If you really had time, you would go check this Sanskrit.

Why? Because there is a Sanskrit. The Sanskrit still exists.

For this text, the Sanskrit still exists. So you'd go and see if the translator was making a weird translation of jhana, or, you know, being, a being, okay? All right.

Anyway, I'm going to go with living beings. Suppose a person is able to take on this wish, which means what? Suppose they're able to commit themselves to the vows of a bodhisattva.

Right? Got it? Okay.

From that moment on, there occurs in them the power. Right? Suk?

In them the power. Sunamgi suk? Even if...

Nyi lok. Another word for nyi is nyal. Nyal dang dang dang du ti nyang.

They're the same. Nyal and nyi are the same. What?

Sleep. Nyi lok means to be asleep. So from that moment on, there occurs in them the power of merit.

Even if they are sleeping. Even if they are... I'll have to clean this up later.

Even if they are sleeping. Bhagme gyer. Bhagme.

Bhagme. Bhagme pa. What's bhagme pa?

Huh? Yeah, bhagme pa means not paying attention like they should. Bhagme pa means not paying attention.

Like if you're bhagme pa with a chainsaw, you'll cut a finger. You see what I mean? That's what bhagme pa means.

Bhagme pa means you don't have your mind on what you're doing. Or even if they aren't paying attention, and the merit and the power will come. Yunmichepa.

Yeah. In masses. Duma.

Uninterrupted. Namkanyam. Equal to the sky.

Equal to the sky itself. Okay? This is famous.

When lamas get to this, they always say, Hey look, if you can get one, if you can get, you know, five minutes of real bodhichitta, then for the rest of the life, that power will continue to build up. And they always like to say, even if you're standing there, or sitting there in the toilet, okay, going to the toilet, even in that moment, the interest is piling up. The good karma is piling up.

Why did Rang Ruk quote that? Yeah, the sukha is still there. The sukha is still there.

The power is still building. But he doesn't have bodhichitta. Okay, he doesn't have bodhichitta.

Got it? So Rang Ruk is using this quotation. And this is because, we missed one thing here.

We said first of all, blah, blah, blah, blah. And moreover, we're going to put this up here. Entering the, what do we call it?

Guide to the Bodhisattvas? Oops. Okay?

Yeah. Technically just a vow. Technically just a vow.

Hopefully you've had the mumba before that, right? The desire, the wish. No.

That's a debate though. They'll probably debate that. You could find a debate on that.

Okay. Is it enough just to take the vow? He says, don't, I mean, if I was in a debate with you, I'd say, well, what about this right here?

Which is what? Yeah, their motivation has to be like unstoppable. Like they're not just a normal person who's taking a vow.

They are Mindopa. Their motivation is totally unstoppable. So it would seem to imply deeper than just taking the vow.

So if you were debating it, you would pull out Mindopa and spend a couple hours on that. We're going to go back somewhere. Well, we'll go back later.

I'll show you what we do here. Well, let's do this part first. One, two, three.

DE LTA YIN KYANG DO DE DE RNAM DANG RGYAL BA'I KHYEN ME DE I'm just doing it live, okay? DE LTA YIN, DE LTA YIN. Yeah, even though, oh, sorry, the KYANG is even though, okay?

Even though it's like that, what? Like what? No, even though it's like that means what?

Yeah, even though you're building up power all the time, DE LTA YIN KYANG, and even though it's true they don't therefore have what? Well, they're seeing emptiness directly. Yeah, so even though they don't have bodhichitta directly, DO DE, yeah, DO means sutra, but what does the DE mean?

It means pitaka. It's the basket of sutra. Three baskets, right?

But you should be aware as a translator, and this can be your translator's rule number 478, which is not a big one, but DO DE is often used as a synonym for DO. So sometimes sutra pitaka, the basket of sutras, doesn't mean the basket of sutras. It just means sutra, some sutras, or a sutra, okay?

DO DE RNAM, DO DE DE RNAM, Say DO DE, DE, RNAM. I'm going to say the two DEs, you ready? DE DE, You hear them differently?

One more time. DE, DE, Okay, so with a head letter it gets, in real English, D, DE. Day and night, say DE.

Then the second one without a head letter becomes a sound that we do not have in English, and you have to think when you make it. DE, DE, DE, DE, Okay, DE, DE, DE, DE, And if you don't do it right or too bad, they can't understand you. It's like, ZZZZZZZZ, You know?

No, it sounds just like that to them. Like you're not distinguishing between DA and NDA, and DA, and TA and TA, you know, and DA, and they can't understand. ZZZZZZ.

Okay, Tibetans are so polite that they'll just stand there and you know, nod their heads for a while, and then you won't get lunch. DE DA YIN KYANG, DE NAM. DANG RGYAL BA, RGYAL BA.

RGYAL BA means? Yeah, contradict. RGYON, Yeah, problem.

How do you say in colloquial Tibetan, No problem. Khyen min du. Say, Khyen min du.

Khyen min du. In India, when they say, Khyen min du, you have a problem. Right?

Khyen min du. The train's coming any moment here. Khyen min du.

Okay. Dey da yin kyang do, dey dey nam dang, gyalway khyen me dey. So, even though this is the case, there's still no problem here that we are contradicting those sutras.

What sutras? Huh? Yeah, right.

Okay, we quoted how many? Four or five. It was four and then there was one more.

It was five. So, if we were really responsible, what would we do? We'd go back.

Problem is, if you go back, you don't get to see what you're working on either. It'd be nice to have them both up at the same time. So, you do this kind of thing like this.

First you make sure your thing is saved. Then you create a backup. Oops, what are you doing?

Okay. Then you go back to your original. Oops.

So, now the backup is, which you should always do, as a translator, every class you should backup. Because this file might get lost sometime, right? Then you should give it to a friend.

Then what you do is you call up both files at the same time, right? So, call up the backup. Where did it go?

What are you doing? Right. And then you, there's a thing here.

If I can get to it. The tile windows horizontally. And then you send these away.

And you expand these out. Yeah? Oh, I know.

It's kind of scary. Which one are you going to save? Anyway.

How are we going to find those quotations? I think there is a one.

[Speaker 2]
No.

[Speaker 1]
What were the quotations about? The wishes too. There's going to be too many wishes, right?

There was a Garuda in there. No? Let's try a Garuda.

Here we go. Okay. Okay.

Here's one of them. Let's... Okay, so let's...

Okay. You're going to read this part. Let me get it up higher for you.

We'll switch them. Oh, I saw your ballet class today. It's pretty cool.

There's a nice ballet. I like it. Okay.

Okay, let's read it together. One, two, three. NAM THAR KHYEN DO DANG PO'I SKABS KYI BYANG CHUB DU SEMS SKYES NE RING PO'I MA LUM PA SHES PA DANG Okay.

This we're just going to... MA LUM PA, okay? In the backup copy.

And we have the whole quotation. Let's look at that quotation again, okay? This is from Lord Buddha.

O Child of Noble Family is like one of those examples that people talk about. There's the son of the king. Within moments of his birth, he already possesses the name of the king.

And so solely by virtue of the greatness of his family, he already outshines even the most senior of the many ministers who advise his father. Okay? That's the quotation.

All right? Consider first the quotation from the... It should be right up here, right?

Uh-oh. Yeah, okay. Life story of Maitreya that spoke about...

And then you go down and you cop the piece. The son of the king within moments of his birth. I'm sorry.

[Speaker 2]
BYANG CHUB DU SEMS SKYES NE About...

[Speaker 1]
About the spiritual warrior who has had the wish for enlightenment for only a short time. Okay? All right?

He's going to pull out three of the old sutra quotations and then he's going to say something about them. So we just got to do some grunt work and go get the three quotations, all right? So here's the second quotation.

Let's read it together. One. Oh, is there refreshments anywhere?

Yeah. It's getting that time. Everyone's too quiet.

All right. One, two, three. JI ME SKABS SU BYANG CHUB DU SEMS DANG PO RGYAS PA ZHES PA DANG Stop there.

Okay. We got to go find this quotation. SEMS DANG PO RGYAS PA So what was the first quotation talking about?

Yeah, a prince who was just born and somehow a bodhisattva who hasn't had bodhicitta so long. Okay? All right?

Keep that in mind. You have to keep that in mind. Okay?

Number two. Number two. I'm sorry.

Dhamma cups. We forgot dhamma cup here. Consider first the first quotation.

Consider, too, the second quotation from the same work about a bodhisattva who has just reached the wish for enlightenment. Okay? Say yes.

Okay. All right. I know this is exciting, but quotations you got to...

Okay, here we go. Here's his third one. One.

Oops. Two. Three.

SA CHUG PA LAS RGYAS PA TZAM BYAS PA'I RGABS KYIS SEMS BSKYED GNYIS PO DE DON DANG SEMS BSKYED LA BYAS PA DANG I'm going to change this a bit. What's a former... I'm going to leave that.

And consider, too, the quotation from Sa Chupa, the Ten Levels, which is a sutra, right? Which says, which talks about... Now we're going to go down to here and say RGYAS PA TZAM Okay.

Right? And now we get back to our original text. It was on page 232.

We're on page 257 now. Okay. Consider, too, the quotation which talks about...

[Speaker 2]
Where was that? Oh, sorry.

[Speaker 1]
The instant after they reach the wish. It's about the instant after they reach the wish. Okay?

What has he done? He has taken three references to the wish. Okay?

From two different books. All right? The first book was something to do with Maitreya's life.

The second is the Ten Levels. They are both sutras. Okay?

So in each case, Lord Buddha was being quoted. How many total references? Oops.

Three, but really only two books. He said, the first quotation from Maitreya's book and the second quotation from Maitreya's book. So really, he counts it as two references.

All right? Got it? None.

Okay. All right. LHAD PA'I KHABS KYI SEMS RGYAS NYID PO DE These two references to the wish.

SEMS RGYAS NYID PO NYID PO, right, is the two, right? These two. DON DAM SEMS RGYAS LA BYAS There's the punchline.

DON DAM SEMS RGYAS LA BYAS What? Yeah, are referring to the... Yeah, these two mentions of the wish would be better, right?

Oops. These two mentions of the wish are referring to the ultimate form of the wish. Okay, we're going to talk about that for a minute.

When you say that bodhisattvas outshine people of the lower paths, right, by virtue of their new family, because the example was the child of a king, right? Is it because they have the wish? Careful.

Is it because they have the wish? He just said it's because they have the wish. Yeah, it's because they have the wish.

It's because they have the wish. But which wish? No, what's he saying right here?

This is really, really cool. This is really, really important. He's saying, yeah, bodhisattvas can outshine people on the lower path, but it's because of their ultimate bodhichitta.

Remember we kept talking about that? Is he talking about because they have love or is he saying because they have the direct perception of emptiness? And here he clarifies.

He says, why is that an answer to this kācigma who's been bugging us for six months? Why is that an answer to this kācig, this other guy who's been bugging us for six months? I'll say it a different way.

You're right, but I'll say it a different way. If I come up and say, look, you didn't get it. That bodhichitta was the ultimate bodhichitta.

Then what's that imply about his belief? He thought it was the other one. He thought it was the other one.

And then there was a problem. Why? Because the guy was in the direct perception of emptiness and he had the normal deceptive bodhichitta.

Got it? So the whole debate for like the last two semesters, he just got crushed. He was like, he thought he had all these, what?

He thought he was what? Do it, do it. Do it, no.

Do it. Do it. He had a scripture quotation.

He blew us away with a scripture quotation. What did he say at the end? Shesubhētya.

Do it again. Shesubhētya. Come on.

Scripture says. Says what? He outshines them.

Why? He's got bodhichitta. At that moment, he's got to have bodhichitta.

Okay? And then we say, tsa. Say tsa.

Back of your hand. Like not even worth the palm of your hand. Tsa.

You know, tsa what? He wasn't talking about bodhichitta as love. He was talking about bodhichitta as the direct perception of emptiness.

Of course he has that on the path of seeing. Duh. So what?

Got it? This whole problem comes from he thinks those scriptures mean he had love during the direct perception of emptiness. Got it?

And we're like, no, no, no. Yeah, they do. But shirshat.

Shirshat. Shirshat. What's shirshat?

A-priority. Assumed we're talking about bodhisattvas. Okay?

Canjusambhashirshat. He kept mentioning bodhisattva, spiritual warrior, remember? The two quotations were interesting because somewhere in the two semesters between them we stopped saying spiritual warrior, we started saying bodhisattva.

Okay. We'll have to go back later and clean that up. All right.

But Alistair Law, how many quotations were in there? Thank you. Yeah, there were supposed to be five quotations and he's only covered a few so far.

Okay? That means our guys might be wimping out. Our guys might be wimping out.

Okay? There might be other quotations, right? So let's see.

Wow, that's great. Who did that? Whose was that?

Is that you guys? Wow. Nice.

Okay. Almost better than chocolate. Uh-oh.

Now we have a problem. Okay. One.

Well, let me cut it. One, two, three. do-dang-bu-gap-su-jang-chum-ki-sem-dang-she-pa-dang And in the first sutra, and in the context of the first sutra, now let's consider the context of the first sutra where they speak about, now we got to go find that quotation.

ki-sem-dang Okay? We're in another piece of the same quotation. All right?

[Speaker 2]
And here it says, A spiritual warrior who has had the wish No, I'm sorry.

[Speaker 1]
It's down here. By the power of their wish. Okay?

I'll do it again. This is hard, okay? Look at this quotation.

All right? This is old. We had this a long time ago.

A bodhisattva who has had the wish for only a short time, which the wish is he talking about? We just said it. No, we just said it.

Ultimate. We just said it. Okay?

Just above, we just said it. That wish in the quotation refers to ultimate bodhicitta. But then the quotation continues, By the power of their wish and compassion, they outshine listeners.

Now he's saying, the second time they mention wish, in the same quotation, in the same sentence, no, in the same paragraph. Okay? In the same book, when they mention wish again, what's our side say?

That wish is love. Okay? I'll say it again.

Okay? Here we go. There's a person who's just become a bodhisattva.

He's a baby bodhisattva. He's had the wish for enlightenment only for a short time, which means he's just newly born into the family of those gandhas. That wish refers to what?

Direct perception of emptiness. By the power of their wish, they outshine listeners and self-made Buddhists. What wish does that refer to?

Yeah, love. Why? You have to go figure.

I don't know. What? Of course, he said so.

Say somebody should. ke shun drupa nyeype rang nu la kepe wangpo dang denpa shin tu chok tu gyurpa sangye rang nyi gyi druku yinpa kye drup tenpa dagye gyi rang nu yinpe che The matchless, glorious, incomparable, Lord of the Universe, writer of art textbooks, kye drup tenpa dagye said so. Okay, we're not there yet.

We're not yet there. Okay, let's keep going. Okay, snacks that are hard to swallow are enemies of Tibetan language.

Okay, one, two, three. jime kap su tam je kampa nyi nyu tenpo nyeype wangpo Consider two, the part, the latter part, the latter context, okay, where they mention having reached the wish to become omniscient. Okay, so here's the later context, the latter context.

A bodhisattva who's just reached the wish for enlightenment has taken birth into the family of the Garudas, and like a Garuda baby, what's the big deal about a Garuda baby? They already outshine other birds, even though they're not full-grown yet.

[Speaker 2]
Okay, all right.

[Speaker 1]
They're already the best bird in the world, like a peregrine falcon. We saw one today, yeah? Maybe, okay.

Okay, so just store that in your mind, the guy who just became a Garuda, okay? Because there's one more. I'm going to cut it up here.

Okay, let's read it together. One, two, three. Sa, chu, pa, re, sem, ke, ma, tak, du, hlak, pe, sam, pe, che, wa, ni, gi, she, pe.

I think that's misspelled. Okay, we'll see. Go up to the top.

Look for a unique piece of the quotation, okay? Would sem be a unique word to... Would that be a good word to search for?

No, okay. You want a unique piece to search for, like tak du hlak, okay? Tak du hlak, all right?

And then you hit it right away, okay? So you have to learn how to phrase it, how to design a search, how to frame a search, okay? And consider, finally, the part in the...

What's sa chupa? The ten levels? Oops.

Where they speak about the instant after they reach the wish. Okay? So now he's talking about the same three books, mentioning the word wish, okay?

First he found three mentions to wish in those two books, three parts, right? Where the wish meant the ultimate wish. What's he going to say about these other three wishes from the same three books, same three places, okay?

The wish, the three wishes, which... Now you got to help me, Ningbo. Ngu su tenpa.

What's tenpa? As a verb. Tenpa is a noun.

Yeah, to teach. Ngu su, directly, nice, okay? So sometimes tenpa means teach and sometimes means mentioned, okay?

The three wishes which are mentioned directly at these... in these contexts, in these three works, all refer to kun dzob sem kye. What's that?

Yeah, the deceptive form of... Yeah, good, deceptive form of the wish. What's he basically saying here?

Who's talking, by the way? Who's talking? Rang nu.

Our side is talking. And he says, look, you tried to catch me on three quotations, right? And each of those quotations mentioned wish twice, okay?

The first time they mentioned the wish, it was talking about the direct perception of emptiness. The second time they mentioned the wish, they were talking about love. Therefore, my position doesn't contradict those sutras.

Okay? So somehow, if you interpret the sutras that way, you can still say that you don't have X when you have Y. What's that?

Yeah, you can still say you don't have that ultimate love in your heart directly when you're having the direct perception of emptiness. Okay? Why that's true, you have to go back and look at those quotations, plug in love for the second one, plug in direct perception of emptiness for the first one, and see if it works.

Okay? That's your homework. Because I'm not going to go through it, okay?

All right? Anybody doesn't have a copy of everything we've done so far? Like, who wants a hard copy?

Anybody want a hard copy?

[Speaker 2]
No?

[Speaker 1]
Okay, yeah. Like, if you haven't been here in the previous classes, we can give you a hard copy of the whole thing up to now. Okay?

Yeah. Three? Just four?

Five, six, seven? Eight? Nine?

Ten? Okay. Eleven?

Twelve? Eleven, twelve. Make fifteen, okay?

Jigme's going to do it. All right? Ask the print shop in Bui to kick that out before next Monday.

Yeah. No, that's fine. That's fine.

Okay? All right? Yeah.

Just all the English up to now. Okay? And so we'll assign you, okay?

I think it's Nicole, right? Yeah, we're going to assign you to explain to us next week. No, find those quotations.

Alistair can help you, okay? Find those three quotations. Find out if it makes sense if you say, love for the first one and...

Sorry, love for the second one and direct perception emptiness for the first one. Okay? Because it's too confusing for me to do.

All right. All right. Got a question for Nyingbo.

The three wishes which are... Why did he say directly here? Explicitly mentioned, okay?

And when they say directly, your ears have to pick up. As a debater, your ears have to pick up. Why do you say directly?

Why didn't he just say mentioned? You see? Why do you say directly?

What's the implication? Indirectly, they're talking about emptiness perception also. Okay?

Whenever we say, I didn't say that directly. Or all I said directly was love. What's the implication?

Indirectly, I'm also talking about emptiness perception. Okay? So you got to chew on that too.

When a debater in the debate ground says directly or mainly or chiefly or, you know, explicitly or... Your ear gets... You got to go like, Oh, wait.

What did you say? And then you say, Oh, I'm directly. You know?

You're like, Oh, directly. You want directly. He says, Yeah, yeah.

I said directly. And then the whole debate changes. We're on to Vilma.

Okay. How many months ago did you translate this? Yeah.

There's cobwebs on the file. Okay. One.

I think we're almost done. Okay? So hang in there.

One, two, three. So I'm just going to pick on Vilma. She didn't look at it for six months or something.

Dhammo. Yeah. First of all, der taal or der taal?

I'll give you a clue. If you're trying to say, It is so. You know?

If I say, Yeah, it is. It means I've just said something I believe. Right?

If I say, Are you telling me? It means he just said something he believes. So who's been talking just now?

Me. So this has got to go up or down? Yeah.

Dhammo der taal? I say der taal? Yeah.

It's got to be that way. Look. Because, what's sum?

Kwanjo sum. Yeah. If you want to curse in Tibetan, you say, Kwanjo sum.

But I'm not going to teach you that. Okay. Dey sum kyi kab ne.

Musu tempe. That's Nyingbo's specialty. Musu tempe.

Directly stated. Directly mentioned. Okay.

Sem kye? Bodhichitta. Wish.

Oh, let's do that much. The first is true. Because the wish which is directly mentioned in these three contexts refers to the wish which is mentioned, which is mentioned directly in quote.

Okay. He quotes another book. Somehow it's important.

Somehow it's really important. Oh, the wishes Lord Buddha was talking about in those other three places is the wish that so-and-so was talking about. So, now what do we have to do?

We've got to go find so-and-so. Okay. All right.

Let's find so-and-so. He said, Dey ni to parkir payi. Dey...

Sung te. Sung te. Te.

This happened... We hit the place in our translation where we mentioned the five recently. Okay.

But we don't have any detail. Okay. Here's the whole quotation.

Here's the whole quotation. From this point on, because of what they have attained, the person is referred to with that one name, a bodhisattva. Okay.

Who said that? Who said? It's the book we're studying.

Master Janagirti. Okay. It's from Entering the Middle Way.

All right. So, here we go. The first of the wishes which is mentioned directly in from that point on, because of what they have attained.

Okay. I'm sorry. Because the first of the wishes which is mentioned directly in from that point on, because of what...

Did I make a... Oh, from this point on. Okay.

[Speaker 2]
Okay.

[Speaker 1]
Why does the bodhicitta mentioned in those three sutras equal the bodhicitta mentioned by Master Janagirti? Who came first? Yeah.

Buddha came first. Okay. By 1150 years.

All right. Okay. Okay.

So, now he's going to say, and that's true, because this quotation establishes the meaning of those three sutra references in a summary way. Okay. I'm going to...

I'm going to go hunting for some sexy stuff, okay? We'll come back. Okay.

Because there's too much time on those quotations and you're falling asleep. We got ten minutes left. I'm going to like skip to the next cartoon, okay?

Right. And we'll go back. We'll go back to...

We'll go finish that next class, I promise. Okay, Beth? All right.

But let's take a look at what's going to happen next week. Okay? We're going to start a whole new argument.

Like that argument has taken like, I don't know, six months? Really. It took about six months.

So, now we get to go on to another argument. All right? Let's read it together.

One, two, three. SUM PA DE DAG KYI DRUK DUN ZHES PA LA DO DE SA CHU PA LE NYEN RANG LA CHU KYI DAG ME NGON SUM DU TOG PA YOD PAR DEN PAR DANG DE SHES BYED KYI LUNG KÖ PA DANG DE LA GZHAN GYIS TSAR PA PO'A DANG SUM This is cool. SUM PA DE DAG KYI DRUK DUN ZHES PA LA You saw Druk Dun back in course 15 of ACI.

Where'd that come from? I don't know. I think Friday night access some brain cells.

It took me like 10 years to learn that one. Yeah, outcome of the exchange. Say outcome of the exchange.

I can't believe you remember that. Okay. If I was really mean I'd say, which exchange?

But anyway. Yeah, somebody asked Lord Buddha a question, right? Did you really mean it when you said nothing exists in the second turn of the wheel, right?

And then Lord Buddha in answer taught the third turn of the wheel, okay? Where he denied that what he said was true. Okay?

So in the first turn of the wheel he says, ah, he doesn't mention emptiness much. In the second turn of the wheel he says everything's empty. In the third turn of the wheel somebody comes up to him and says, are you sure everything's empty?

Isn't that a little radical? He says, you're right, I didn't mean that. You know?

Right? And then what do we learn by the end of it? He didn't mean it when he said, he didn't mean it.

Okay? In the third turn of the wheel when he, when he, what do you call it? What do you call it?

Retracted? When he retracted everything he said in the second turn of the wheel he wasn't speaking literally. Okay?

But one school thinks he was speaking literally. Which is the? Yeah, the minority school say, yeah, in the third turn of the wheel when he retracted everything he said in the second turn of the wheel he was speaking literally.

The middle-weight people say in the third turn of the wheel when he retracted everything he said in the second turn of the wheel he was speaking figuratively. Cool. Oh, you guys are good.

So somehow we are to learn something from this whole exchange that has come before. There is supposed to be some epiphany in your mind from all this, all this whole six months of discussing whether a person who is seeing emptiness directly can have bodhichitta, love, in their heart at the same time. Somehow, there is some like Druptan, somehow you are supposed to come to some third, some new conclusion about life.

What is that conclusion? Dode sa chupa le. Lord Buddha in the book called The Ten Bodhisattva Levels, he said, nyen rang la chö kyi dak me ngun tsun topa yuh.

Say, nyen rang la chö kyi dak me ngun sum du topa yuh. Which says what? What is nyen rang?

Yeah, people on the lower tracks. If you wanted to put it simply for a person who had just walked into this room, what would you say? Someone who doesn't yet have, they don't know the word bodhichitta yet.

Yeah, someone who doesn't yet have like this ultimate love, someone who is not going to save the universe. I prefer someone who is not going to save the universe, right? Someone who doesn't intend to save the universe, okay?

They're just trying to not to suffer, okay? Like they're not worried about the other jillions of people. They just don't want to suffer themselves, okay?

Nyen rang la chö kyi dak me, the fact that things don't have a self nature, okay? Things meaning, you can say all outer stuff, chairs, tables, you know, things other than people. In a deeper level you can say the parts of people.

If you say the parts of people, what happens to the cup and the seat? They're still a part of the person, you see? They're a part of me, right?

It's part of my current experience. The whole universe is part of my current experience. So when you split things and people in Madhyamika, you could say stuff and me, or you could say the Michael and all the parts of Michael, which includes all the other stuff, okay?

It's very cool. All right, yeah, okay. So, they ngun subdu tokpa, that kind of emptiness.

What? They do perceive it directly. They do perceive it.

Like I had years, I struggled with this, years. It really bugged me. What's the implication?

You don't need blank to see emptiness directly. You don't need to have the intention to help everybody to see emptiness directly, you see? No, it's very, it's almost disturbing to me, you know?

Like, wouldn't you have to have some kind of love for people to have enough karma to see emptiness? You see what I mean? Even just that way.

Yeah. What's that? Well, I'm speaking loosely.

They don't yet have the true intention to save the universe by, you know what I mean. But, yeah, they would still have some love, right? And even in the Abhidharma, they use the word bodhisattva, you know?

So, but it's a profound statement. Can a person who doesn't intend to save the world see ultimate reality? No, but you say that because you read it in a book somewhere, but we're going to prove it, okay?

We're going to go through a long process now and prove why that's a logical conclusion to derive from all the discussion we've had up to now. I'll say it again. It's a logical conclusion to derive from all the discussion we've had up to now that you don't need ultimate love to see the true nature of reality directly.

Okay? All right? You have something?

Ah, same thing. Same thing in this school. Dhagme and Dombani are the same thing.

Is he setting us up for some distinction? Possibly, yeah. Right.

Oh, no, not in this school. Not in this school. In the Svatantrika it would be a different kind of emptiness, but in this school it's the same thing.

[Speaker 2]
Okay.

[Speaker 1]
All right. So we'll answer that question next week.

[Speaker 2]
Ah Okay. See you next week.