Серия ежедневной практики, курс 09 — Пустота ума (махамудра) (1999, Сокел), занятие 11

[Speaker 2]
This is the continuation of session 6.

[Speaker 1]
Could you just speak, maybe just very briefly, on Guru Devotion and the role that that plays? Because, I don't know, the question that I heard from Michael was, how valuable is that, and why, and how does that work? Yeah, she said, what's the role of Guru Devotion, basically?

I mean, on a simple level, as I said, seeing emptiness directly is about as difficult as learning to play piano well. Meaning, if you had a good teacher, and you took the time every day, you could see it. And normally, the failure to see emptiness directly can be related to a failure, either you didn't have a qualified teacher, or you didn't do your scales.

So in that sense, you need to have a teacher. And it's impossible to see emptiness directly without a teacher. It's impossible without proper training to see it.

If you do have proper training, and you put in the time, you must see it. It's very cool. I mean, that's the nice thing about Buddhism.

You know what I mean? Any normal American person can do it, if you have a good teacher and you spend the time. And it's not some mystical thing that happens to one person in a zillion, or something like that.

It's just a question of, did you get trained and did you put in the hours? And then you see it. You know what I mean?

Like that. So in that sense, in a sutra way, it's totally necessary. In a tantric way, everything depends on that.

Everything depends on guru devotion. Why? If you want to get out of here in one lifetime, it's the exercise of choosing one being and saying, okay, whatever, I've logically established that you are probably an enlightened being.

Now just tell me what to do. You know what I mean? So, I'm not saying that you blindly follow whatever that person says.

That's not guru devotion, that's stupidity. Okay? I'm saying that logically, you establish that this person is most likely an enlightened being.

Then to truly commit yourself to whatever they say is pretty much the only way to get enlightened in one lifetime. Because then you're willing to take great leaps that are extremely difficult logically. You know what I mean?

But once you've established that this being is probably enlightened, and, you know, it's like saying, you're Einstein and I'm in the third grade. Now, if there was a difference between the third grade and the fourth grade, I could argue with you, I could reason with you, I could try to figure out why you're telling me to do something. But I believe you to be Einstein.

And I understand myself to be a third grader. And I understand that the only way I can get to what you are is just by doing whatever you say. Because if I tried to figure out with a third grade mind why E equals MC squared, it would take me a couple million years.

So, you know, I'll do whatever you say. And then there's this whole process of how difficult it is to really do what they say. I mean, you're a third grader following Einstein.

And they're going to say, okay, do this thing. And you're going to say, wait a minute, I don't see any logical reason for that. I'd rather go do this.

And they'd say, trust me, you know what I mean? I know better. And then to really follow them completely at that point is about the only way to get out of samsara in one lifetime.

And it's very difficult. And it should not be done until you've established that they are probably an enlightened being. It should not be done blindly.

That would be very stupid. So there's a delicate difference between those two. Yeah?

I have a question. You know, in terms of teachers, gurus, Geshe's in particular, I'm struggling, I guess everybody else is, with the depth and breadth of your knowledge and experience. If it's not too delicate, I wonder if you could speak to, is this a kind of standard level of knowledge that the Geshe has, or where does this knowledge come from?

Ha ha! I'll just say one thing. In my experience, and as I get older and more mellow, is that it dawns on me that different people should have different gurus.

You know what I mean? That you have to find the one that's right for you. Especially the last course we had in New York, in the last course we had at Serra, was about these six kinds of emptiness.

And the teachers continually drilled into us. These were all taught by Lord Buddha. Lord Buddha felt that certain disciples needed this presentation.

And then suddenly one day it dawned on me that all the fun I've made of all the other Buddhist traditions was a big mistake. You know what I mean? That, which is by the way, breaking your first bodhisattva vow also, besides everything else, okay?

That, you know, you must find a teacher that fits your own spiritual physiology. You know what I mean? You have to find the teacher and the teaching which fits your level at that point.

And that's why Lord Buddha manifested in four different schools and tantra. You know what I mean? It's obvious, but it's so hard.

So I'd say it's really your responsibility to find the one that fits you, that exactly fits you. And the real estate is so precious, the mental real estate. You have a limited amount of hours of your life.

You have limited waking hours, you have limited leisure hours, you have limited spiritual thinking hours. Be careful who you entrust that territory to. You know what I mean?

To expose your mind to spiritual ideas which are wrong is very dangerous time-wise. You don't have time. You know what I mean?

Try to figure out very quickly whether or not this person is qualified and whether or not what they're teaching fits you. And then go for it. You know what I mean?

So I'd say that. And so, yeah, that's all I'm... Yeah?

One thing is, you know, the Geshe education which you received and many other Geshes have also received in kind, you know, there's the language barrier and the translation barrier. And I wonder, is the breadth and depth of the knowledge of the scriptures and topics and et cetera, to your experience of what you know the programming of the Geshes, is what you present pretty much what they know?

[Speaker 2]
I mean, from a scriptural perspective, or is it, you know, the language barrier that we're not hearing it from anyone else? I don't know.

[Speaker 1]
I think... John said, is it typical of a Geshe's education that you have a broad, you know, a depth of subjects. Yeah, they do.

Every Geshe does. Every Harampa Geshe, for sure. There's different degrees of Geshe.

I'm not a Harampa Geshe. A Harampa Geshe, if they could speak English, would be much more likely. But it also depends on the students.

I'm afraid that many of them see that the American students maybe are not... This is, you know, they can't... They don't want to overwhelm the American students, so they try to teach them more basic subjects.

But they're certainly equipped when they come out of the monasteries. The three, the big three, Ganden, Debung, Sera, when they come out, they're certainly equipped with all those subjects. I'm afraid that what most often happens is either they don't have a translator or the students are not dedicated enough to put in six or seven years to get the transmission of it.

So they tend to back off a little bit. And then it gets to be a habit. And I think it's because of the lack of...

I did that for ten years in New York. I didn't demand homework or quizzes. And then people came and went.

I didn't demand attendance. And students didn't progress. And then, after a while, I just said, OK, now anybody who misses more than two classes is out, or you have to do your homework, or stuff like that.

And then people started to progress much more seriously. So I think it's some kind of discipline, enforced discipline, I think, something like that. But there's certainly...

My experiences are certainly qualified. But then there's a thing of... Sometimes it's hard to relate that to your normal life.

The fourth chapter of Avisamankara, Ornament of Realizations, to present it in a way that deals with a person's life, is... I think my experience of my own life in the monastery, and I don't speak for other people, I can't, it would be foolish, is that you can get overwhelmed in the details and miss the application to your own life. And that's a big danger.

I believe that could easily happen. And then, the last thing I'd say is that what people in New York got in those seven-year course is every relevant fact that a Geshe learns. They didn't memorize hundreds of pages of scripture, but they went through every major concept that a Geshe ever learns.

And that's great. But then you have to do the other components, which are retreats, meditation, watching your vows, and a daily practice. Without that, the seven years is worthless.

Yeah. Are we getting close?

[Speaker 2]
Hey, Michael, I got a question for you. Yeah.

[Speaker 1]
I never hear this in any Buddhist books or classes. What is the Buddha's game plan on how to do romantic relationships, marriages, and so on? You know...

Somebody asked me in Bendigo, Australia. We had a great time there. We had a really, really good time.

And somebody asked me that. And to me, if you've chosen that way, which is a valid way, to live, you know, to have a relationship, then you can use it as a barometer of your progress. In other words, it's a mini-samsara if you don't do it well.

No, and I'm not... And somebody told me, what do you mean? And I said, you know, to conduct a relationship with the opposite sex successfully is a sign that your practice is good.

You see what I mean? And to have the same old cycle, saw you, was attracted, talked to you, got you out on a date, got you other places, then had a nice time with you, started to see some faults, got a little bored, you turned into a monster, you know, I hate you, you know, and then see you later. This cycle like that, that's a mini-samsara that has nothing to do with the other person.

You see, that's all a statement on the state of your mind. It has nothing to do with the other person. They didn't change that drastically in six months, okay?

It has everything to say about your own mental state. Don't blame it on the other person. There's a song by...

what's her name? Alanis... Martha, you know, Thank You India, or something like that.

Somewhere in there she says, I'd like to blame it all on... you know, I wish I had the... I wish I could say I could blame everything on my boyfriend, but I can't, you know, or something like that.

What I mean is, as your vow-keeping gets more sophisticated, those relationships will change, because they are just another part of your life. They're just the same as your body, for example. You know what I mean?

So, if your vow-keeping skill gets better and better by tracking it carefully, then a barometer will be that your relationships get sweeter and sweeter and sweeter. And they won't go through the same old pattern of... that same old pattern.

When relationships stop going in that pattern, that's a sign that you're keeping your vows well. And then the ultimate... You know, we were joking in Bendigo.

They said, well, you know, I taught like that. She can do that. Well, according to that, then by the end, you know, you...

I said, path in Brisbane. They said, what? I said, path.

They said, oh, path. By the time you finish this path, you know, then quite honestly, quite frankly, and without exaggeration, you and your mate would become Mr. and Mrs. Chakrasamvara. And I'm not kidding.

You know what I mean? I mean, that should be your goal in your mind. I mean, the fact that they're not right now is a reflection of your own mental state, not them.

And so, I'd say, go for it, and keep your vows very, very, very well. And then it'll be a big success. You know, there's no problem with that.

They will become your tantric half, you know. And I don't mean causal. I mean result.

I mean, you will look up one day and see each other. There's this incident with Jetsun Kappa. He met one of his lamas, and I think...

I don't know if it was Umapa, and he said, Oh my gosh, Manjushri came here today. And so Kappa said, No, you're Vajrapani. And it's on this thangka, you know, that they're walking down the road, and one of them is like running away.

He says, I saw Manjushri. And the other one is running the other way. He says, I saw Vajrapani, you know.

And it'll be just like... They have it on the thangka, I can show you. But it'll happen with your mate.

And that's beautiful. And so I'd say that your success in your romantic relationships, as you say, is a reflection of your own state of mind. And when your vow-keeping is good enough, all these things will happen, and they'll be real.

And that's cool. That's auspicious place to stop, I think. Yeah, I like that.

So we'll take a break, 5-10 minutes. And we'll do a short lung. It takes 5-10 minutes, something like that.

I need my computer, by the way. Can you do it? Can I ask him?

Okay, we'll start. Ready? First, we should do a mandala, and then a kamdo sem kye.

First, I'll go a brief description of how the lung will go. Lung means oral transmission of the root text for a teaching. So, you're going to receive an oral transmission of the Mahamudra root text that was written by the first Panchen Lama, Losang Chokyi Gyatson.

He was born in the 1560s. Extraordinary lama. I mean, the first one is always the...

I won't say the best, but, you know, that's where the lineage starts, you know. And these are extraordinary, very, very extraordinary lama. A very extraordinary teacher, incredible poet, great emptiness meditator, and a great tantric practitioner.

And then, the words of the text are passed on from lineage to lineage, from generation to generation. So, you now will be the lineage holder of this text next in line, okay? And there's a certain responsibility there that you pass it on to the next person.

It's like a pyramid scheme or something. Okay? So, you have to try to do that.

And even if not so much the words, then the meaning, okay? And not let this Mahamudra lineage get... I always joke, you know, don't be the dead end after two and a half thousand years that you're the person that didn't pass it on, okay?

So, start thinking in terms of that. I know a lot of Westerners who say, oh, I'm not good enough, I don't know enough to be a Lama. Of course you know enough.

And if you study the Kadampas of ancient Tibet, I mean, it started out just like this. And all those millions of Buddhists in Tibet started out just like this. And you try to draw a family tree of the Kadampas of ancient Tibet, it looks like a tumbleweed.

It doesn't go down like this. It's like, he taught him that, but he taught him that, and then he taught him that, but he taught him that. And they were sharing knowledge, and they were sharing initiations, and they were passing it on to each other.

So, don't be shy. It's your duty to pass it on. And study it until you know it well, and then don't be shy to pass it on.

You don't have to pass it on to six hundred people, you know, it can be two or three, one. It doesn't matter. I mean, how many people did Naropa pass on the Vajrayogini practice to?

Kuchepamding, two. Okay, so, that's okay. You know, right?

So, don't think like that, okay? Pass it on, alright? I was granted this instruction by Khen Rinpoche Geshe Losantarjun, who came here, he finished his Naropa Geshe in Tibet at Seremet, became a monk at age seven in 1928, lived a very pure monk's life.

I've lived with him many years, never seen any kind of anything except perfect monk's life. He's taught in the United States over 25 years, never asked for a penny, never asked him, I've never seen him ask anyone for anything, I mean, nothing, okay? Totally free.

Taught us freely, went through all of the major subjects, very patiently. I mean, it took him almost ten years to finish Liberation in the Palm of Your Hands, okay? I mean, it took him almost ten years to finish Shantideva, Master Shantideva.

So, he did it very patiently, consistently, didn't travel much, I mean, dedicated his life to his students and gave almost every hour of his day to his students. So, that's where this lineage comes from, okay? And very skillful lama as far as what you need, has enough courage to be hard on his students when he has to.

You know, a lot of, like, I'm afraid to be too hard on my students because I think they'll get mad and go away, you know. But very skillful, extremely skillful, high Tantric lama, graduated from Tantric College before Tibet was lost and became the Assistant Director of the Tantric College, Yume. So, really fantastic lama, very good for me.

So, you're getting that pure lineage from that, okay? Okay. Then I'll do a short other prayer first, which is just auspicious.

It's a praise of Lord Buddha and it's like a thank you for the Mahamudra teachings, okay? The source of them. And then we'll do a lung of the First Panchen Lama's root text.

When I start the lung, which is after I finish with the bell stuff, then you have to really tune up your ears, okay? And try to concentrate on the words of the lung. Your only job is to listen well and try not to think about getting home on time or anything like that, okay?

Imagine that you and I are alone, imagine that I'm holding this lineage, imagine that we are sitting quietly in some temple up in the Himalayas or whatever, and that you're receiving this transmission, okay? And concentrate on it, okay? Okay, first another prayer.

I don't know what to do, I don't know where to go, I don't know what to do, I don't know what to do, I don't know what to do, I don't know what to do, I don't know what to do, I don't know what to do, I don't know what to do, I don't know what to do, I don't know what to do, I don't know what to do, I don't know what to do, I don't know what to do, I don't know what to do, I don't know what to do, I don't know what to do, I don't know what to do, I don't know what to do, I don't know what to do, I don't know what to do, I don't know what to do, I don't know what to do, I don't know what to do, I don't know what to do, I don't know what to do, I don't know what to do, I don't know what to do Press the like button and leave your comments, share with friends, and don't forget to subscribe to my channel. Namo Mahamudraya Khun Gyal Khun Gyal Rang Shin Chak Gyal Che Yenmey Chu Drel Sum Gyi Dor Je Hing Chinpa Tön Zey Khyap Dhar Dupey Je Dhamme Namay Shab Lung Khunpey Dun Duk Yip Mengwa Gyal Tse Duk Chud Du Ne Lekpa Töm Zey Gyin Lim Gyal Gyu Pa Duk Chok Thar Ma Ba Tsoy Yab Sey Gyal Khor Soy Chak Gyal Chenpey Dangwa Thing Gyal La Chok Ngur Ju Sung Le Dhampo Ten Don They Chen La Jupey Kodan Shung Shin Chir Gyal Tsam Tse Tsam Ma Yinpey Gyalm Do Sem Gyal Nen Den Ja Sem Gyi Chu Ni Thong Wai Hyang Tso Sa Drip Jang La Dupey Yigya Pum Tsam Tung Sha Ning Chak Gyal Kamang Ngun Tane Duk Sum Sang Gyal Tam Je Dong Yenmey Tsawey La Ma La Ning Lai Sun Depi Yang Yang Chang Ngur Si Chak Gyal Chenpey La Shey Tse Man Tuk Duk Nai Hyang Dong Wa Ye Wey Ni Su Yun Chinma Dor Je Loon Nee La Ne Duk Nun So Dap Gyal Lai Jung Wey Dey Chen Wey Sa Dey Sa Ra Ha Tam Loo Duk Shab Na Rok Mai Tui Chak Chen Dey Drip Ning Khor Ney Tempa Yiyang Namay Gyu Dey Yang Ney Yim Um Ma Gyen Dey Duk Sum Gyi Ngun Tane Tong Nyi Kong Tsu Den Dik Lai Shen Pey Dap Pey Nam Meche Pah Chok Loo Duk Sung Dik Ney Dey Yew Gomba Shin Chak Gyal Chenpey Tuyen Po Den Sem Gyi Ngo Duk Chee Pey Tsu Gyen Dey Namay Sung Shin Jun Ten Chi Gyen Chor Gyal Ah Ma Ngun Dey Ro Nyong Yi Kyi Shin Shi Jai Chu Yu Dzogchen Dau Umay Taa Tee La So Pa So So Ming Duk Manayang Ngay Tun Nung Rey La Kyi Shin Nyam Nyong Chen Kyi Nyam Chor Pey Chen Na Gomba Jik Du Bap Dey Na Diye Taa To Taa Taa Thor Ney Gomba Tsu Dam Gomb Thor Ney Ta Wa Tsu Wey Loo Nyi Ley Den Ney Chin May Loo Shin Sam Den Dey Wey Tek Loo La Loo Ney Den Dan Den Chey Lam Nung Rok Gu Tru Taa Too Tsa Rik Pa Tang Nyi Lek Par Chen Nam Da Gey Wey Sem Den Pey Gyem Do Sem Gye Han Ngun Duk Tang Sem Lam Namay Neng Chor Gomb Shu Da Sun Dev Gyal Tsa So Chey Ney La Ma Rang La Den Nang Wa Pen Poon Ngang Dey Lam Rey Do La So Nam Do Gyi Chey Chu Khang Yom Yee Chey Pan Yom May Chung Sey Nyam Ba Shok Gyal Da Nyi Lo Ta Bo Yee Yee Chey Ka Ba Ma Yim Ba Ma Yim Den Pey Gyal So Tsu Kyu Wa Rik Pey Shey Shen Do Rik Chin Sey Wey Ngong Wa Lam Shem Gyi Dim La Chey Rik Yeh Tsu Nam Do Khang Dang Khang Gyeh Pan Dey Tan Dey Nyi Loo Sin Ja Yang Na Ril Kor Khin Shin Do Nam Do Chee Key Pey Pey Chey Chey Ta Ney Pa Dey Yee Tse Dim Ba Ma Shor Ho Gyi Loo Shem Gyi Dim La Ho Gyi Loo Sem Gyi Jok Sa Dey Nang Da Shek Dang Shen Yang Jik Key Dung Chee Poo Ching Pey Sem Nyi Nyi Long La Tru Wa Teh Tsung May Chey Tsung Pa Ta Ma Yen Noo Nam Do Khang Gyeh Ngong Wa Lam Tey Chey Rang Yee Dong Sang Cha Dey Shin Ney Tse Aung Thap Pan Nam Ma Drip Dong Sey Or Shik Gye Wa Tong Wa Ney Gyur Dey Pa Shey Drak Shin Nam Do Chee Chey Kyang Jik Key Kyang Min Do Gyi Wa Ngu Sin Ba Chey Dey Dey Ngong Wa Lam Jok Ba Tzin Gye Cha Tsun Nyi Phur Wey Peh Dang Tsung Ba Yin Chee Tar Sun Ney Phur Wey Cha Ro Nyi Cho Nam Khor Nen Lai Ang Dey Nbam Shin Shek Ba Jee Shin Kyang Ba Dey Nyam Shek Ngong Wa Khang Gye Kyang Ma Drip Dong Shing Sa Wa Dong Su Cheng Khang Do Ang Ma Drup Pen Tong Sang Nang Ka Ta Bu Dang Chee Yang Cha Way Shik Gye Wa Dey Ta Sem Gyi Tse Nyi Nyi Ngun Tsun Ha Gyi Tong Ma Kyang Dey Chey Tsung Shin Teng Du Mek Kang Shek Tse Mek Huk Pa Chok Dey Nay Sang Gye Ba Chang Se Dey Peh Dang Nga Yin Yen No Shek Teng Sang Khang Rik Gom Cheng Ba Peh Chey Gom Ba Chee Kyi Tong Dey Ta Mu Kyi Tsun Di Nyi Deng Pa Lai Chen Sem Ney Pan Drip Pen Mek Tsun Tab Gye Dang Sem Gyi Kun Tso Ngun Tsun Nyi Shek Tsun Gyi Gyen Tse Ma Da Ney Sem Gyi Chun Nyen La Ngun Tsun Jee Tar Cha Way Tsun Sem Gyi Nang Gyi Yee Shek Kun Ngun May Tzin Peh Tsun Sun Ney Da Lo Mung Peh Mun Se Way Tsong Peh Nam Mah Shek Tam Gung Tong Wey Tsu Nang Duk Jee Tan Nyi Yu Chuk Kyuk Pa Ta Chang Mi Shik Peh Gung Pa Peh Kyi Peh Rang Shin Tsang Pa Ta Pa Pa Loo Do Kyop Nyi Kyi Kyi Peh Sa Min Choo Ma Yin May Min Loon Min Nam Ka Min Nang Shin Ma Yin Ku Min Ham Dey Lai Shen Na Kyi Puk Kam Kyi Puk Kam Duk Duk Peh Chey Yen Da Ma Yen Jee Da Wa Peh Shen Kam Ney Rey Rey Ham Duk Chey Yen Tat Nyi Du Min Tsun Pa Shin Ding Re Wa She So Gong Ba Chee Do Ne Je Nee Cha Chen Gong Ba Re Choo Min Nam Ka Chee Chee Pa Duk Sum Gae So Gya Tsor Chen Lam Me Chang Choo Chen Bong O Deh Ta Kong Ne Tsor Do Kin Yu Do Nam Wa Chee Sha Yang Ngun Tso Ship Ma Tso Shi Dang Nyi Tso Jen Bat Hang Nyi Char Hang Gee Char Kar Sha Ngun Zen Tab Ngun Nang Do Na Rang Sen La So Pa Kang Kan Nam Wey Dun Dear Nang Gae Choo Gae Nyum Pae Do Ka Ta Tong Ne Wen Bae Wen Bae Ru Su Do Tong Song Gae Choo Tsu Gae Do Ne Nam De La Nyam Nen Nim Ba Chee Pa Ne Choo Ram Jam Ba Gin Tun Gen Zen Dang Ham Tong Ka Chee Ba She Ra Sen Gen Yi Ke Nga Mo Ne Yang Yang Ku Shin Sha Yang Gae Rik Kun Sa Kya Da Do Chae Chang Chen La Su Wan De Gyun Dang Zen Tee Wa Choo Ba Dang Jam Nim Jae Chang Sem Jong Ba Dang Nam Sun Joo Chak Ya Chun Bu Ye Chok Nyu Du Tok Ba Jin Ba Chin Chun Tok Ba Jin Gil Om Shing Ram Jam Shok Choo Ji Den Na Du Sum Gae Gya Wa Gae Bae Yep Ke Nam Sun Joo Chak Ya Chun Bu Ye Chok Nyu Du Tok Ba Jin Gil Om Gyu Jang Chok Ka Wa Chen Jong Dil Tuk Den La Tu Wan Ni Bae Jen Chae Chun Lo Sang Tra Ba La Su Wan De Gyu Dang Zen Tee Wa Choo Ba Dang Jam Nim Jam Jam Nim Jae Chang Sem Jong Wa Dang Nam Sun Joo Chak Ya Chun Bu Ye Chok Nyu Du Tok Ba Jin Gil Om Jang Yang Gyu Se Po Tsong Ka Pa Joo Gyu Gyu Den Ba Jin Bae Tso Dong Den Jang Bae Gyat So La Su Wan De Gyu Dang Zen Tee Ba Choo Ba Dang Jam Nim Jae Chang Sem Jong Wa Dang Nam Sun Joo Chak Ya Chun Bu Ye Chok Nyu Du Tok Ba Jin Gil Om Nyen Gyu Ba Dang Nam Sun Joo Chak Ya Chun Bu Ye Chok Nyu Du Tok Ba Jun Tok Ba Jin Gil Om Rim Nik Nyang Jor Ta Chin Nay Chi Me Ki Rim Zen Ku Nye Bae Duk Joo Ta Ma Ba Joo La Su Wan De Gyu Dang Zen Tee Ba Choo Ba Dang Jam Nim Jae Chang Sem Jong Ba Dong Nam Sun Joo Chak Ya Chun Bu Ye Gyu Dang Zen Tee Ba Lim Tee Ba Choo Ba Dang Jam Nim Jae Chang Sem Gyu Dong Ba Dong Nam Sun Joo Chak Ya Chun Bu Ye Chok Nyu Du Tok Ba Jun Gil Om Ku Sung Ki Po Dam Nyang Ga Wa Ngu Mik Ka Ke Do Kun Den Kyu Rim Sang Gye Ye Shi La Su Wan De Gyu Dang Zen Tee Wa Choo Then Dang Gyu Doo Jae Ba Doo Sha Dun Jun Tsa Way La Ma La Su Wan De Gyu Dang Zen Tee Wa Choo Ba Dang Jam Nim Jae Chang Sem Gyu Dong Dong Nam Sun Joo Chak Ya Chun Bu Ye Chok Nyu Du Tok Ba Jun Gil Om Jai La Ma Sang Gye Su Tong Wa Dam Nyang Ku Wa La Sim Ba Lo Ba Dam Ma Okay, congratulations. Okay, we'll do a... Then you do a thank you mandala and a dedication.

And I think dedicate the mandala to the long life of our lamas, okay? Especially Lama Supa. La Sang Gyu Ke Ham Hun Wan Jin Sang Gyum Sang Gi Om Va Sang Re Ge Am Hun Je Tchag Nyu Gwang Yu Gyam Gok Nam Su Te Gyap Ung Ry Ra Sah Nuk Bong Bo Khong Tsam Bon Nyun Nynu Svan Nam Chi Sang Nam Nyang Nyih Nang Nyam Pah Nga Yum Dong Gna Yum RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RIN POCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPO POCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPOCHE RINPO Sakyamuni Jai Shree Nirmala Nirmala Nirmala Nirmala Sanghye Nirmala Nirmala Sanghye Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala

[Speaker 2]
Nirmala

[Speaker 1]
Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala

[Speaker 2]
Nirmala Nirmala Nirmala

[Speaker 1]
Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala Nirmala I'd like to thank everybody, LMB staff, people. I know we're more of a pain in the butt than most other people who come here. So, thank you for that.

People who drove us around, like up till 2 or 3 o'clock in the morning. I'd like to thank... Ora and Christy worked...

They worked very late hours on the readings. They didn't get it sometimes to the last minute. And they do all the Tibetan and everything else.

And went out and got all the materials and stuff. Gail and all her crew, staying up all kind of hours. Xeroxing things, okay?

All the fine cooking people, which were too good. And for me it's a great blessing to teach. It's a great opportunity.

For me it's a very beautiful thing. I enjoy it a lot. I always learn a lot.

It's a pleasure to be with so many nice people, good people, great people. And so many good practitioners. Especially...

I see Lama Yeshe like a big gardener, you know? And planted all this. And it's amazing, like years and years later.

You go to Australia, they say, yeah, he came here once 25 years ago or something. And there's this whole hundreds of people practicing from that. It's amazing.

So, I rejoice in your places. It's just for me a very great virtue, karma result to be able to be here. And to be...

To listen and to be part of it. And for me it's very, very... I thank you very much for that.

Somebody asked me to give a spiel about... They said, what are you doing in Arizona exactly? I'll give five minutes spiel.

Two minutes spiel. I went to Mongolia. And they had this beautiful courtyard on a hill.

And I said... And they showed me all this rubble of all the buildings that the communists destroyed. And I said, what was that pile of rubble?

And they said, oh, those three piles were the three scripture colleges. We had a Ganden college, a Derbun college and a Sara college. And they studied all three courses.

Like if you did a Geshe at Ganden in Mongolia, which is a separate monastery. You did all three courses. All three Geshe courses.

I said, wow, that's amazing. And they said, yeah, and then you're ready to start your medical studies. And that was the other rubble, the other pile of rubble.

And they said, that was the medical college. And that's where you would... After you finish your Geshe, you go study medicine.

And I said, wow, that's amazing. And then they said, yeah, and after that you go to the next pile of rubble. And that was the sacred dance school, the Cham school.

And they would dance. They would learn dance. We've seen their dance.

Then you would go learn sculpture, painting, sacred music, Sanskrit. And it was extraordinary. I mean, at Sara we generally worked very hard just to do one of those things.

And then to see what a Geshe was in Mongolia. Such a well-rounded thing. Such a beautiful thing.

Imagine that you'd have to be a doctor and a dancer and a sculptor and a Geshe, you know. And I thought it was beautiful. I was struck by it.

And they're rebuilding it. And you meet people who are doing that. And the images are unbelievable.

And the sculpture and the architecture. It's just extraordinary. And it struck me as a very good model.

So generally what we're thinking in Arizona is to try to do something like that, but to define an American, a truly American tradition for each of those. I always tell people, I went to St. Petersburg, I went to the Hermitage. They said, you want to see a Vajrapani that was painted on a wall of a cave before Buddhism reached Tibet.

And I said, yeah. This is from the Silk Road of China, right? And they said, go to this floor number two.

It's on the east side of the wall. And here's this big fresco that they took off of a cave. And the guy looks like John Landau or something.

You know what I mean? Really. I'm not kidding.

It's a totally American face. And you're like, wow. I thought he had to have slanty eyes or something.

And they said, no. This is the way that Vajrapani was painted before it came to Tibet. And then it dawned on me that this is a cultural thing.

And there's the evidence of it. And I thought, eventually we must define an American way of passing on our scriptures, our own monastic textbooks. Then we have to define an American form of sacred art, sacred dance, sacred music, medicine, Sanskrit, things like that.

So the idea there is to define an area that requires no expenses. You know, like no heating, no cooling. The water comes up from the windmill things.

That's generally how that area is. And that you could live on the cheap, you know, and have more time, like four or five hours a day, to practice, you know, before you get too old. So that's generally the idea.

And keep in touch about it. And then people who are artists or musicians or thinkers, my idea is that people could come and help develop those things. I don't know what American sacred music would be like.

You know... Or the Tantras. Or what a Tantric Tantra would look like.

You see what I mean? Think about it. Tantras in stained glass.

Think about it. I mean, there's no... Buddhism, every time it reached a country, went under...

And I'm not suggesting that we change anything. I'm not saying we change Buddha doctrine or anything. I'm not saying that.

I'm saying the expression of it should be... Like, doctrinally, it should be perfectly what Lord Buddha taught and what was passed on in India and Tibet. Shouldn't change an inch of it.

But the format of it should be English. And, you know... I mean, in Tibet, they didn't study Sanskrit.

By the time of Je Tsongkapa, nobody was reading it in Sanskrit. You see what I mean? And it's our responsibility and it's our pleasure and our neat opportunity to help develop those things consciously.

And I look forward to that. And I think... So think of...

put it... SEM LA GYAK SHU In Tibetan they say, SEM LA GYAK SHU means I'll put a seed into your heart and you think about it. You know what I mean?

But what your contribution can be. You know? American Buddhist legal theory.

Okay, stuff like that. Think about it. All right.

See you next time.

[Speaker 2]
You have been listening to Mahamudra Meditation on the Emptiness of the Mind To contact us on other courses available or for further information please check our website at www.world-view.org