Занятие 1, часть 2

[Говорящий 1] (0:00 - 9:31)
Okay. DELAGASA DUNEY PUNYASA GANGDE SHENLUNG NEGYAR DUNGYINMEN YENGEN NGENCHEN DUNEY SUNGGYI TSO CHIGRUNNU DUGYUMEN ANGYANG DIR DREPA PANGLUR CHAGSAMGUDWAN GULAKSIN GANGDE SHENLUNG NEGYAR DUNGYINMEN My teacher, I'm just talking about the teacher. My teacher's words rip out from the roots the hundred diseases.

It means the diseases of the soul. Rips out the hundred diseases of the soul. YENGEN NGENCHEN DUNEY SUNGGI TSO My Lama's speech is like the ocean, which is the source of jewels.

So it was believed in Tibet that all jewels came from the bottom of the sea. And you just found them. So YENGEN means whatever qualities I have, I have discovered at the bottom of the sea of my teacher's teachings.

CHIGRUNNU DUGYUMEN ANGYANG DIR My mind is like a child's mind. And the words he spoke during those 24 days in Lhasa in 1921, my mind was not a fit vessel to hold those words. They were too deep for my mind.

And my mind wasn't big enough to fit them. He's talking about himself. My mind was like a child's mind.

There's no way that they even captured everything he said. CHIGRUNNU DUGYUMEN ANGYANG DIR ANGYANG means, say, ANGYANG? ANGYANG means what?

What? DIR GYEMER PANG LE But I was worried about what a great loss it would be if I forgot a single word that he said during those 24 days. I was thinking about, PANG means what a great loss it would be to everyone if we forgot what he said.

So therefore, CHAGSAM GELA TSE I will try to write down on paper 1% of the amazing stuff he said. And that's called, what's it called? TSOBAR DAM CHAO Say it, TSOBAR?

TSOBAR DAM CHAO TSOBAR DAM CHAO is a custom of Buddhist wise people when they start a book, they swear they will finish it. I will die, or I will finish it. So this is called TSOBAR DAM CHAO.

This is his, what do you call it? Life or death promise. I'm going to write the book.

And there are books in the Tengyur which end in half sentence. They end in mid-sentence. Because they did die.

But they didn't give up. There are books in the Tengyur where the sentence just stops in the middle. So this is a very, very important You have to get this sense that this is a crucial moment in the teaching.

Trijang Rinpoche has just swore that he will give us a record of what his teachings said. He just made a, he's taken an oath that he will write this book. And I would estimate, I believe it took him about 20 years to finish it.

From the time that he was 20 to the time he was 40. This book is written perfectly. The Tibetan has never been matched.

No one ever wrote a book this beautiful in Tibet. Nobody. And it wasn't the lecturers.

It was the transcriber who took those raw lectures, like raw film, you know. And then he converted it into the most, it's the greatest Tibetan language ever written. And it will never be surpassed.

Since 1959, Tibet was lost and the level of Tibetan has dropped quickly. It's like Navajo or something now. So this is probably the greatest book, literarily, that's ever been written in Tibet.

And then the meaning is the greatest meaning. So he took, what, 20 years of his, prime of his life, and he sacrificed it to his teachers, to writing a record of what his teachers thought. And I think what I'd like you to do mentally, at this moment, okay, we'll pause.

You make your own commitment to pass this on. You make your own commitment. You don't have to write down something or like that.

Just make a commitment to pass these ideas on to somebody. So we'll take a few minutes. And you think, part of the reason I'm here is that I'm going to be a transmitter of this knowledge.

I'm going to pass it on to other people. And I make that commitment in the same way that Chitra Rinpoche made the commitment. He just finished his commitment.

He said, look, my mind is like a three-year-old. Chiba means three-year-old. But I'm going to tell you as much as I remember.

But you make your own commitment. You should teach that this thing is amazing. This thing can save people's lives.

You can make a person's life. You can help them overcome death itself if you learn to teach this. So you should make a commitment like that.

Okay, you ready? We'll pause for a few minutes. Just think, I make, you know, in my own way, my own three-year-old mind, I will do what I can to pass this on to other people.

I will learn it well, and I will pass it on. You ready? Here we go.

Okay. So please teach it, all right? Many of you are already teachers.

And a lot of you, all the rest of you can be teachers. And it's a beautiful, beautiful thing to teach, all right? It's a very precious thing to teach people.

And pieces of it will come back in your mind 20 years from now. You know, just things we said today will pop up in your mind 20 years from now. It's so beautiful.

This thing, it does something to your subconscious. And it profoundly moves your being. And you will, it will stick in your mind.

You can't avoid it. You will be some kind of strange virus in your mind forever, for the rest of your life. Here we go.

Okay. Okay. Here's how it starts, okay?

There have been already millions of Buddha, okay? Millions of people already got enlightened. This planet is a little retarded, okay?

We're like behind. But there have been worlds where there are lots of people who practice this already and they reach the goal and they're already here, okay? And they attempted to relate to us in our past lives.

We have had countless past lives. Countless Buddhas have tried to relate to us and change us. But we resisted, okay?

Like we were the, what do you call it? Recalcitrant. We were the, we could not be moved by thousands of Buddhas who came before us.

Like we're special, alright? We're the people who held out, you know? Against all those teachings and initiations and everything, okay?

And more particularly, in this world, there will be a thousand Buddhas, okay? And Gautama is considered the highest of all of them. But we also resisted his attempts to change us, you know?

And we, during the Upa, we were not, we didn't have good enough karma to meet the historical Buddha and to study with the historical Buddha. We were probably ants at the time. Okay?

We just didn't make it. We're like, I don't know, the back of the cloud. And we just didn't make it.

Thousands of Buddhas had come before. We were too hard-hearted to be moved. And we didn't have the karma to meet the Buddha who came to this world.

We, I don't know where we were. Probably in Sturlus. Okay?

Karma durar myyapa. Dakso kilamen ki durar. Then he includes himself.

[Говорящий 2] (9:32 - 9:32)
Okay?

[Говорящий 1] (9:33 - 23:20)
A welcome change including himself. Like, people like me. Mendo Tathagata.

Oh, I'm sorry. This is Chintra Rinpoche now describing Pabongkha Rinpoche. Chintra Rinpoche saying, me and the other students in the class, we were the, what do you call that?

Like gang members who can't be changed. Incorrigible. We were the incorrigible ones.

Okay? But we were in the class. Okay?

And then there, here came this nama. Okay? Nama karpe.

Nama karpe loke chit-samsun che kye rak tu chung-ba nay su. He taught us to have a single wholesome thought. He taught us to have one decent thought in a day.

Like, just to think about what somebody else needed for a few seconds. He started with that. He said, try to think of what somebody else needs for a few seconds.

In the next 24 hours. Like, he helped us learn how to frame a single virtuous thought. Nay su.

Ten-sam-wa shakte. Ten-sam-wa ma-na-ma-nam-ten-pa-na-ma-sam-che. Ten-sam-wa shakte.

Sar-gyur-pa-ga-re. Ram-wa-tu-che-pa. And then he, in stages, and very gradually, he empowered us to take ourselves to total enlightenment.

Okay? And the whole range of teachings. From learning how to have a single moment's virtuous thought, up to empowering us to drag ourselves to total enlightenment.

He gave us everything. He taught us everything. Ma-don.

Don-ra-nye-rik-ta-ye-pa-la-yong-yang-ne-yong-rik-ta. He made constant and tireless attempts to pull us out of our, what do you call it, negativities. Okay?

Kun-tsun-so-pe-wa-po-ta-ye-pa-la-yong-ne-yong-rik-ta-pa. And he, what did he do? He drove us to be good.

What do you call it? Like a cow. Like he herded us to goodness.

No, no, no. That's not right. Ga-rin-chen-chung-me.

Matchless kindness. Okay? Matchless kindness of our teacher.

Chen-chung-me. Ta-den Lama. The glorious Lama.

My glorious Lama. Then, this is a very beautiful Dhamma. Dun-gi-le-du.

Sen-ne-mu-te. Dun-gi, say dun-gi-le-du. Dun-gi-le-du.

Sen-ne. Sen-ne. Mu-te.

Mu-te. Whose name I utter only because it is of great purpose. Like, he's like, I'm not worthy to say my teacher's name.

Okay? I'm not worthy to say my teacher's name. It's like a curse for me to say my teacher's name.

But I want you to know his name. Like he said, I'm not even worthy to mention his name. But I have to.

Dun-gi-le-du. Sen-ne-mu-te. Which is keeping a tempered vow.

He's keeping a tempered vow. Those of you who know. You have to be careful around your teacher's name.

Jetsun, Jampa, Tenzin, Chinle, Gyatso. Jetsun means holy one. Jampa, Tenzin, Chinle, Gyatso is his teacher's name.

Pabongka Rinpoche is a monk's name. Whose name was hidden in those verses before. Jampa means mighty enough.

Tenzin means keeper of the Dharma. Chinle means who acts as the Buddha's act. And Gyatso means the ocean.

So all those words were hidden in the words before. Belzango means glorious. Chok means supreme.

Ne jube ne chok we ne chusang rituk du. We were in his hermitage. Called Chusang Rita.

This is a special hermitage where Pabongka Rinpoche used to stay. I believe it's up behind Sara. Have you been there?

He's been there. So anyway, we were all gathered there. Mugu duke kyewo ma suma tak tamu.

There were lots of people there like me. Mugu means wild monkeys. Like wild monkey.

Mugu duka, impossible to train. Impossible to tame. Kyewo mi suma means, what do you call, all incorrigible individuals.

Like me. Tak tamu. Kyewo.

Ten choki tangi gatun. No way to sambok. We had a wonderful occasion to have this teaching together.

We gathered together and he imparted this teaching to us. Chakja means the iron bird year, which is 1921. Tundarawa means it's the seventh mongol month, which is how Tibetans count months.

So that would be in early fall. Kanme un samte. He started on nangkang.

Nangkang means the full moon. We're about two or three days off the full moon right now. He started on the full moon.

Samte. Nin nyer shi ring. And he continued for 21 days.

I think it's on your homework. It just occurred to me. Chi jang means throath holder.

Chi jang Rinpoche was already a high lama when he went to this teaching. He was a truku. He was a reincarnated lama, like the Dalai Lama.

And he became, in his time, the greatest scholar and wise man of Tibet, okay, to Djerupa today. And he trained a whole generation, including my teacher, Khenropoche. He trained, he trained Lama Yeshe, he trained all these great lamas.

He trained countless high lamas, okay. The whole generation of high lamas in the last century, the end of the last century, was trained by him, Khenropoche, okay. And he sacrificed his life.

He sacrificed the greater part of his life to create this work for his teacher, okay. His teacher asked him, could you make a good record of what went down? And, you know, and he, he didn't do a half-assed job.

He did an extraordinary job. And then they carved it. I mean, he got it carved and, you know, it took him most of his money.

And he sacrificed great wealth, great position, and his own desires. You see, he could have written a hundred books. And he didn't write much.

The books that he wrote are extraordinary. They're unbelievable. But he didn't have time to write so much because he was taking care of his lamas at this point.

And then, I don't know if you know, but when Tibet was lost in 1959, there were a million monks. At that time, there were a million monks. In Tibet, there were a million monks.

One out of six people was a monk. And they had to choose two to be the teachers of the new Dharma, right. So who did they choose?

They chose him, all right. Why? I mean, it's interesting.

He became the highest – he attained the highest position of a teacher in Tibet because he gave up his own wishes for his teacher. He sacrificed his own wishes. He could have been very famous.

He was a great writer. He was an extraordinary writer. And he didn't write his books.

He wrote his teaching books. He was very strange. And then the karma of that was that he was selected to be the teacher of the Khun Dharma, okay, out of a million monks.

It's very interesting. All right. Which is this whole idea of giving up or sacrificing what you want and trying to serve a higher purpose.

And then it's not really a sacrifice. It's kind of cheating, okay. Like, you're going to get the best things anyway.

That's how they come. That's how you get them. You sacrifice what you want.

And people were asking me – I had interesting interactions with some people. You know, we had Vietnam University. I taught the higher teachings for seven years.

Thousands of hours. And 20,000 pages of translations. And I remember when we went there, it was empty land.

And I think the first day, like seven people came. And it looked pretty bleak. And people were like, why should I come to Tucson, you know.

And by the end, we had 134 graduates who really heard the whole higher teachings of Buddhism over a seven-year period, right. And then they're like, well, what do we do next, Geshe-la? I'm like, well, we did like ten years in New York.

We did all the open teachings. And then we did seven years in Vanuatu. We did all the secret teachings.

And now we're going to go to Phoenix. And they're like, I don't like Phoenix. And I'm like, excuse me?

And they're like, it's too hot. And I'm like, okay. And it's noisy, and it's too big.

And the traffic is bad. And I can't find a place to stay, you know, like the other three million people did. And then – And then I'm like, that's okay, you know.

And then they're like, why are we going to Phoenix? And I'm like, because it's a desert, you know. What I'm trying to say is, you go to the bad place.

A Buddhist goes to the bad place, you know. We go on these tours, right? They're like, where's the next tour, Geshe-la?

I said, Ukraine. We're going – I swear, we're going to Bulgaria. And then we're going to Kiev.

And they're like, we're going to get kidnapped again. I said, oh, we're also going to Medellin in Colombia. In the summer, right?

And they're like, why are we going there? Can't we go to Paris? I'm like, no, you don't get it.

You have to go to the places that need you, you see? You have to go to the places that don't have anybody. And you have to go to the places that are hard.

You have to go to the places where the need is greatest. You don't go to the places that are most – that's a weird idea. What, go to the places that have the best restaurants for tzatziki?

Which, of course, is Paris. You can't debate it. It's true.

But you have to go to the places that need it the most. And in Phoenix, what's happening here, especially between the Spanish-American population and the other people, it's bad. It's really desperate.

And people are really sad and desperate. Many people here are sad and desperate. So we have to work here.

We should work in a place like this. We go to the hard places, and we make them beautiful. And that's what he did.

That's a teacher of tzatziki. He went, you know, he sat there and transcribed for 20 years. And this is the fruit.

The fruit is unmatched. It's the most beautiful work ever written. And that's what happens.

You go to the bad places, and you take the hard jobs, and then you make things of great beauty. Right? It makes sense to go to Phoenix.

Not that Phoenix is that bad. All right. All right.

I'm going to keep going. Is that okay? We'll finish by sometime.

We got a next part. That's the real next part. All right.

I won't keep you too long. Next thing. Who came to the teaching, to the original teaching?

It was about 700 people. It was over 700 people. They came from the Great Three Monasteries of Tibet.

They're called the Big Three. Like Harvard, Yale, and Princeton. It's Ganden, Jebun, and the best one, which is?

[Говорящий 2] (23:20 - 23:21)
Okay.

[Говорящий 1] (23:24 - 34:13)
Utsan means Central Tibet. Dokham means the two provinces in East Tibet. Like thirsty people seeking water.

They came to my Lama from all the states of Tibet. To partake of the nectar of his speech. Deathless nectar of his speech.

Kachay-chebur. And they came at great expense and great hardship to walk from Kham to the concentration camp for like three months. They walked to hear the teaching.

They didn't get on a plane in Guadalajara, Mexico City. And they're only half way in the air. Sakbe-latu-chutu-tsum.

They were among their number 30 High Reincarnated Lamas. So, 30 Incarnated Lamas. Dana-dzinpa-gyur-dan-che and many monks.

Tsopa-gya-chak-dung-gyel-wa-lat. Cha-ju-ang-gyel-le-mar-chi jam-da-she-lung-ge-chi-gyen gyepa. Now, I'm going to cover this subject and then we'll stop for the night.

How did Pabongka Rinpoche give the teaching? What was his style? You should know.

Pabongka Rinpoche... You see, in Tibet, the common people didn't hear Dharma. The big teachings went on in the monasteries.

Like, you were lucky if you knew how to recite Om Mani Padme Hum. You know? And, especially women.

I mean, nuns were never allowed to become geshes. They were expected to do Tara prayers forever. They weren't supposed to learn anything.

And the common people didn't learn to read. And they never went to big Dharma teachings. They weren't encouraged to.

But Pabongka Rinpoche, he said, that's wrong. And he went out and he gave these huge teachings for the common people. And he was criticized.

And he was almost punished for doing that. But he was famous for... He went out among the common people.

He gave huge lectures to everybody. And he changed them deeply. And he was attacked for that.

He was very severely criticized for... And he would make jokes. And he would make the teachings fun.

And... And he was threatened constantly. So, he was very...

Alright. Alright. So, here's the style in which he taught.

Why am I making a big deal about this? Well, the most important thing is it's on your homework. But also, I think it's a style of teaching to emulate.

When you hear Sri Jaya Rinpoche's description of Pabongka Rinpoche's teaching style, I think it's something we should do. I think it's something we should all do. So, here's the first thing.

Chandra Nandini's name was Chandrashekara. So, he based his teaching on the great classics. And most importantly, a book called The Word of Gentle Voice.

The Word of Gentle Voice. This is a long room that was written by the great 5th Dalai Lama. They called it The Great 5th.

He built the Potala Palace for example. And he unified Tibet as a country. And that was called The Great 5th.

He's been considered the greatest of the Dalai Lamas. I think number 14 is probably greater in his effect on the world. But the 5th Dalai Lama up till now is called The Great.

So, he wrote a book, a special kind of Lamrim, Steps to Enlightenment, called Marti. I'm going to explain that later. It's called A Crimson Teacher.

A Crimson Teacher. Why it's called that, I'll tell you later. There were two great lineages of the 5th Dalai Lama's Lamrim.

One is called the Central lineage, Central Tibet lineage. And one is called the Southern Tibet lineage. The Central Tibet lineage is more detailed.

The Southern one is more brief. Myrlong Marti is another great Lamrim text that was written by the 2nd Panchen Lama. He used that text.

And he used kye bu chen bu dak chen nyam je. Kye. What's dak chen nyam je?

Exchanging yourself. Exchanging yourself and others, right? Who's famous for teaching it?

Master Shantideva. He doesn't say Master Shantideva. He says the Mahatma.

Kye bu chen bu means the Mahatma. It means Master Shantideva. He taught Master Shantideva's exchanging self and others.

Following the Lojong Danduma. The Lojong. The 7 point training of the heart.

Developing a good heart. Lojong. It's 7 points written down by Geshe Jigme.

Like a thousand years after it started. And you guys studied it. Those of you who finished course 14 in the ACI, you've studied that.

But this text uses that intense, intense, extensively. That Lojong is one of the main topics of this Danduma. Nyam je.

Nyam je. So he gave a teaching based on his personal experience. So the first point here is that when our Lama gave this teaching, he used authentic sources.

He wasn't making stuff up. He wasn't, what do you call it? She said winging it.

I have a new problem. I have trained people and then they say they're training and then they wing it. I don't know how to say it.

They like modify everything to make it sound different or sexy or I don't know. Anyway, he taught from the classics. Debakkat dun charshe re re ne kyal tsun je ki pe.

He used real life examples. That's the second thing. He used the classics and then he used real life examples.

Like he would say you know, geshe so and so from Sereme monastery, he's really good at this death meditation. And let me tell you about him. So he would use examples of real life that the people had actually seen.

Like he would talk about Obama or something like that. He would try to use real life examples. That's the second style of teaching.

Duk chhe ki vikpa. What's vikpa? He used logic.

He used debate. He proved things logically. And it doesn't sound so sexy but in my experience, you know, we travel the world nowadays.

We travel constantly. All the continents. And people really respond to something that makes sense.

If something makes sense, you say, look, your world is being created by seeds in your mind. Here's how you plant those seeds. Here's how the world is coming out of your mind.

Here's how you can adjust the world by adjusting the seeds. You can have a successful life. You can have a successful family.

And it makes sense to them. And they respond. It's very interesting.

We got an invitation a couple days ago. They said the president of China is going to be at the talk and you're the keynote speaker. We found out today he wasn't going to be at the talk.

But anyway, even in countries where they have not had a tradition of these teachings, it makes sense. We were in Indonesia. We gave a talk to a large group of Muslim youth.

Young Muslims. And they were so turned on. And they mobbed us afterwards.

They said, will you come back? We need help. We need people to organize and get the places ready.

They said, we'll do it. And not because it's a religious thing, but because it makes sense. So, rikpat.

That's the third thing. What do we got? Real sources.

Real what do you call it? Content. Real content.

Namsahamnida. Real content. What was the second thing?

Real life examples. This is what's going on right now. Third thing.

It makes sense. It's logical. Number four.

Namsahamnida means cool stories. Namsahamnida means like weird but true. There was, anyway.

That's what it means. Oh man, he would tell us stories. He would tell cool stories.

Probably their anxiety is like, Namsahamnida. Yi che pe lung. And then he could pull out these quotations.

Because he was a geshe, okay? Pabongka Bache. He was a Ling Tse geshe from Sarah Mae Gerald House.

Ling Tse means lower rank geshe. Not a Pabongka. He was like a second rank geshe.

That's a Ling Tse. But he had to memorize. He's from our college.

He's from our house. Of Sarah Mae. He could just pull quotations out from scripture.

So, he could prove stuff like what we did with Nagarjuna, Arya Nagarjuna. We just did the Eight Worldly Thoughts, but we quoted it from Nagarjuna. So, he could pull out quotations on him.

How many we got?

[Говорящий 2] (34:13 - 34:14)
Five.

[Говорящий 1] (34:16 - 44:07)
Nunda Cheke Nyingyuki Nyingyuki Menakigene Somba And he could share with us the oral lineage that was never written down. He'd say, here's what I heard from my Lama when we were watching TV one day. You know, like he had the oral lineage also.

He uses the word gen. He pulled out jewels from the oral lineage and attached them to his feet. Things he had heard quietly from some high Lama in a dark corner of what was that place on the New Jersey coastline?

Denny's. Howard Johnson's. That's where I got most of my genki sumbe.

Leda moa nama goteshing rabding tasungi lord sambal This is nice. He spoke to his audience's level. He was really good at speaking to his audience's level.

Even beginners could grasp what he said, but those practitioners in the room who were more advanced didn't get bored. Like he could still at the same time he could make it clear enough for beginners, but he could still throw in stuff that made it really exciting for people who heard everything. Which is hard.

We went to Singapore. We had 600 people show up in this big trade union I'm like, half these people have been here before and half of them have never been here before. If I teach something advanced, the first half is going to get bored.

Sorry, the first half is going to enjoy it. But then the second half is going to walk out of the information. 300 people.

And then we got all these complaints. They said, next time you come to Singapore will you teach something new? And I'm like, well, half the 300 people in the room knew I had to say something new.

But in one talk, to talk to the new people, and to satisfy the people who had 20 years of teaching, Pabongka Rinpoche could do it. I can't do it. How many have we got?

Seven. Nyangyong, you talked to Kawe. Ikola.

He related it to our own lives. He related it to our own lives. What he taught, he related to our own lives.

It wasn't some dry philosophy from the 18th century. Thank you, Pabongka Rinpoche. Thank you, Pabongka Rinpoche.

Kawe Kawe. Nyangyong. Nyangyong.

This is great. When people in the audience started nodding off and got bored, he would tell a joke. And he would have us roaring with laughter.

He would have the whole crowd roaring with laughter. That's nice, right? What are we?

How many? Nine. That's nine.

Okay. Rengar, Rujoi, Chima, Wangmen, and Jingu. And at times he had us uncontrollably sobbing.

At times he had us roaring with laughter, and at times he had everybody in the audience sobbing. So he spoke from the heart also. Chedak jikshin yinjuwa.

Tata patame tse le tangi nyamne, kora chene jikshin du nyamdo. And at other times he scared us, chedak. He started talking about what would happen to us after we died, and if we didn't practice this well, and what could happen to us.

And everybody in the audience was scared to death. And they were really frightened. But he was so good at explaining what could happen to us.

If we didn't practice nirvana and die, what would happen to us then? That he got us all like, like we all went home, and he says we all were wondering why we didn't practice better. He had us so scared that we were like we just went home and meditated.

Okay? How many is that? Okay, that's enough.

He got us he got us to a very frightened about what could happen to us in the rest of our lives and after we died, if we didn't practice this well. kepa du pakpe sumshe padak la tiwa kalanuk no human being could ever capture what happened in those sessions. No human being could ever capture in writing and describe to another person what happened to us with him in that room.

Like he's like I can't do it. It's not going to happen. I can't give you those feelings of what went on in the room with all of us for those 24 days.

Rinpoche yam non gyaltok du gyal ni nengaki nengak nam jena shintu pangbe but I was thinking what a shame it would be if I lost some of the extraordinary things he said. Lo shing bok shik sim yin du gyi par bok shik means so I'm going to do the best I can to capture them for you. I'm going to I'm going to have the guts to try.

I'm going to have the guts to try. We're almost done, okay? Give me like five more minutes.

We're in a good place. Jesu jai lama chok ne kyang chod do tu ma nge pa nam rang roh na su du che par ga shing Then that lama came to me afterwards. Abbot Rinpoche came to me and he said to me you know, people who are at the teaching have been coming up to me and asking me questions and I don't have time to answer the questions of 700 people who weren't listening.

Okay? It's not practical for me to review the questions that everybody had for the 24 days, 700 people. And ching sum chi de mi mang yang cha tsang wa dang yi ten rung ka re.

And lots of people took notes, but he didn't trust them. He thought maybe they couldn't get it right. Yi ten rung ka re.

He came to me and he said he didn't feel comfortable with a lot of people who were taking notes. Kyur kyi kar nge pa nam sum chi top shi. And he ordered me to do the book.

He ordered me to do the book. Top shi. Kyai nga wang pe pa.

He ordered me and he gave me permission. He says it in a beautiful way. See?

He says, in one way he ordered me, but in the other way he granted me a great kindness to allow me to do this book. Okay? Drup pa sor ten drup pa dok shen rang, rang re sum sab la tabu and I have many other dharma friends who couldn't come to the teaching.

And so this book is going to be like a stand in for the mama. Like gyel sab che. Means, what do you call it?

A region. This book will stand in for the mama, for the people who couldn't get to the teaching. Hen du re we lu.

I'm hoping that it will help people. Therefore che re me pa. That's very important.

I won't add anything and I won't leave anything out. I'm not going to corrupt. Re means in India, what do you call it?

Rat poison is cheaper than aspirin. So guess what you get in your aspirin sometimes. That's called re.

Re means, what do you call it? What do you call it? What do you call it?

They cut it with something else. They adulterate. They adulterate, yeah.

Re means adulterate. I'm not going to adulterate with my own ideas. I'm just giving you the straight proof.

What the mama said. And I'm not, che means I'm not changing anything and I'm not adulterating anything. You're going to get the straight story.

Gunper Chaw I will give it to you. I will give you what he said. And that's the end of tonight's teaching.

He's making again a commitment to give us a beautiful record of teaching from his teaching. It's very moving what he did. I found some on what do you call it?

YouTube, there's some film of him. Maybe I'll try to get it for you. When he was like 80 and to me his face, he's a very beautiful man.

Very peaceful and his movements were very graceful and very beautiful moment. We'll do a closing prayer. This is to give karma away to other people.

[Говорящий 2] (44:12 - 45:47)
Chant Chant Chant Chant Chant Chant Chant Compassion.