«Дар освобождения», курс 3 «Зачем мы живы? Стремление создать совершенный мир», занятие 1

[Говорящий 1] (0:00 - 8:55)
Just to review, this book was created from a lecture, a teaching that was given in Tibet, Khasa, in 1921. And there was a Lama named Pabongkha Rinpoche. Dechen Rinpoche was his secret name, which everybody knows.

And he gave this extraordinary teaching for 24 days in Khasa. I was looking in the text, you'll see he began on a full moon, we're close to the full moon, and then he taught, he went for 24 days on Spiritual Mount Seychelles, and he ended on the rising Seychelles, which was sort of cool. So he ended on the day of the Holy Angel of Death.

And then his disciple, which was Khyabje Thich Nhat Hanh Rinpoche, he was only 20 at the time, but he was a very high incarnate developer. And then he took notes. So this was in the days before Tathagatagarbha, and these classes were maybe 12 hours a day.

And he took notes and he wrote it all down. And then his teacher asked him to make it into a book for the people who couldn't make it, and he did. So it's this extraordinary record of a teaching.

Thich Nhat Hanh Rinpoche spent, I believe, a great deal of his life perfecting the text. And my teacher taught it to me and my other friends for 30 years. He went through it three times.

And I think it's the most beautiful teaching in the world. I think it's the most beautiful book in the world. And I love books, you know.

I care about books. So it's something very special. So we'll be going through, I think we calculated it out, it will take nine years, nine more years to finish the book.

We'll be meeting twice a year here in Phoenix for 10 days to give explanation of the book. And then we'll be doing two retreats a year for 10 days each in Kravkha or somewhere around there, in which we try to digest or internalize what we've learned. And that's a tradition for this kind of teaching.

And it will take about another nine, nine and a half years or something like that. So we finished already. We went through the end of the book.

We went through the chapters on how to meditate. And then we went through the chapter on emptiness. And that was a plan.

The idea was, first we study how to meditate. And then we study emptiness. And then we go back to the beginning of the book and we start over again.

And then we apply the emptiness, kopsi and nyingchang. We apply those things to the rest of the subjects. So we start from the beginning of the steps of the path to enlightenment.

And we apply what we've learned about meditation and emptiness to those steps. This genre of teaching is called lamrim. Lam means path.

And rim means steps of the path. So it's a very famous way of teaching Buddhism, which is sort of like a lawnmower level. And it teaches you what to do from the beginning to the end.

And it's supposed to be that if you go through it step by step, it's a step by step manual. And if you go through it step by step, then by the time we reach the end of the book, you're enlightened. So that's the goal of this kind of technique.

So we'll start. What I'd like you to do during the length of this course is we're going to do a certain kind of very special practice, a very special personal practice. And you can do it all day.

During this week is a good time. You know, you're away from home most of the year, and you have a chance to change your habits, right? And I'd like you to do something special.

So during this week, anytime you do anything, like I was practicing it the last week, right? Like before you eat your Cheerios, or before you do your gardening, or before you go to the bathroom, or before you send an email, then in the text at this point, you do a special practice called, say, say, kuno. Kuno.

Chirpa. Chirpa. Kuno.

Kuno. Chirpa. Chirpa.

You check in with yourself to see why you're doing what you're doing. You check in with yourself to see, why am I doing this right now? And that's all, okay?

For the whole week, if you don't learn anything else, I just want you to learn this practice. You're about to take a class. You're about to sit through a couple hours of class.

Then think right now, why am I doing this? Why did I come to the Unity Church of Mesa? Why am I listening to some old Tibetan book?

What do I want? And just consider and just reflect for a few minutes. You ready?

Let's just do one right now. Just check in and ask yourself, why did I come here anyway? All right?

And see, what do you hope? What do you want out of this class? Why are you here?

Why are we alive? So, we'll do like a couple minutes, all right? You ready?

You can look like you're meditating, or you can look like you're distracted. It's okay. And just think, why did I come here?

What do I want? That's all. I think you've thought of why by now.

Like, what do I want? Why did I come here? And during the course of this week, we'll be doing that more and more.

And then I'd like you to start doing it before you eat, and before you get in your car, or before you send an email, or something like that. Pause for a few moments, and say to yourself, why am I doing this right now? What do I want?

What do I hope to get by eating this food or by sending this email? What do I hope to do? What do I want to happen?

Because that's really what he's teaching this week. And we'll get better at it during the week. We'll learn how to want something well before we do it.

All right? We may not change what we're doing, but we will think of it in a different way, perhaps. Like, why am I here?

What am I doing? Why did I come here? We'll keep asking ourselves that.

You ready? Okay, here we go. All right, so we're starting from the beginning of the text.

I'd like to spend some good time on the title of the text, because it's very beautiful. So, I read into that, and then I'll translate for you. I got, we got, what do you call it, the graduation forms.

Don't forget to hand them out by Saturday, because it's a new one. But somebody, a couple people said the air conditioning was too high, so we turned it down. If you feel hot, it's their fault.

One person said, I don't like the Tibetan, it's distracting. And I don't care.

[Говорящий 2] (8:56 - 8:58)
Okay, all right, here we go.

[Говорящий 1] (9:00 - 39:27)
NAMDU LAG ZHANG ZHUG ZHUG ZHUG PAS MA NA SA MA SA NA MA NO RA TSUL MED ZHUG ZHUG YANG PO ZHUG ZHUG YANG PO ZHUG ZHUG ZHANG ZHUG LA MI RIN RE NYAM ZHUG ZHUG ZHUG ZHUG ZHUG LAG ZHANG ZHUG ZHUG DU DANG LAG ZHUG ZHUG ZHUG I guess the first thing to say, you know, we know this book as, say, NAMDU LAG ZHANG NAMDU LAG ZHANG NAMDU means liberation. Nirvana and enlightenment, NAMDU. LAG means hand, and ZHANG means to thrust it into somebody's hand.

So it's like, I like to think of it as a child is holding out their hand, and then the parent shoves a piece of candy into their hand. Okay, so in this case, the Lama, who teaches the Lamrim, is shoving enlightenment into your hands. It's like, you can't get out of it.

You know, they're like, here, take it. The name of the book is Liberation Shoved Into the Palm of Your Hand. Isn't that people who made it all watered down, who translated the titles so hard, they called it Liberation in Your Hand or something like that?

It doesn't catch it to me. It means it's shoved into your hand. And you're like, whoa, thanks.

Okay, it's like that, NAMDU LAG ZHANG. That's the way the book is called by most Tibetans. The technical name of it is DU TSI NING PO.

Say DU TSI. DU TSI NING PO DU TSI DU TSI NING PO NING PO means, you know, like SHIN JING. NING PO means heart, or the essence of something.

And then DU TSI means AMERTA. DU TSI means AMERTA. AMERTA means what?

Nectar, deathless nectar. Nectar means to pass beyond death. Nect means like death, necrophilia.

And dar comes from tara, to pass beyond. Nectar is the Greek word for passing beyond death. The word nectar means an essential essence of a magical thing, which if you drink it, you nectar, you pass beyond death.

You don't have to die. AMERTA means to die, AMERTA. So this book is called A DOSE OF AMERTA.

The real name of the book is A DOSE OF AMERTA. And it's literal. It's literal.

If you study this book well, you don't have to die. If you practice this book well, you don't have to die. It's, you know, people debate in the ancient, you know, the scholars about ancient India, they debate, what was the AMERTA?

And there's all these people who say it was Soma, which is like datura, juice, and it makes you high, and then things happen to you or something like that. Oh, shut up. And then it's not like that.

AMERTA is just a bunch of pages, all right? And if you do the practices which are presented in this text, that's AMERTA. That's nectar.

And you don't have to die. So the goal of what we're here for is expressed in the name of the book, which is the essence of deathless nectar. And then you get there and you teach other people how to get there, right?

That's all. You drink that nectar, and then you supply it to others. And that's why we're here.

And that's the name of the book, the teaching book. LHAM DROB PAR BYANG SUB TEPE MENLAR It is a menlar. Menlar means the instructions which your lama gives you.

They say lips to ear, from their lips to your ear. It's like they're sitting next to you, and they're whispering into your ear how to reach deathless nectar. So the name of the book, the other name of the book is Advices Whispered by Your Teacher into Your Ear by Your Holy Beautiful Teacher into Your Ear which thrusts liberation into your head.

LHAM DROB PAR BYANG SUB TEPE MENLAR So the essence of this text is personal. Sabo. The menlar is sabo.

Sabo means profound. Sabo means deep. So my Chinese teacher said, very deep.

And that means the way we stop death by using this text is that we understand the deepest workings of reality. Sabo. Profound.

Which means emptiness. You learn about emptiness, and then that is the profound instructions for death. Sabo.

Say it. LHAM DROB PAR BYANG SUB TEPE MENLAR LHAM means complete. Everything is in there.

It's like a lawn mower repair manual which is complete. Every single thing that could go wrong with your lawn mower is covered. In this book, there is not anything missing.

I like to compare the long rim teachings to an automobile engine. So like I have my car fixed. I have a 1910 Volvo.

And, you know, mainly it's the support for the mechanics in my area. And so I went to Flagstaff and invited them. And they, a couple days ago, like last weekend, and then they, I took it to some highway robbery guy, and then he relieved me of $500, and he fixed something to do with the fan.

And then, yesterday I was driving to Mingo's house, Mingo and Lucinta, and it broke. The car just died on the highway. And then, you know, I got out, and I looked under the hood, and all the bolts to the fan were missing.

Like the guy forgot to put them back in. And I was like, that's not Tsang Lham I learned. Like, engine has a certain number of parts.

Almost all of them are essential. You can't just pull out, it's not like a gallbladder. You can't just pull it out and nothing will happen.

And it's the same for long rim. There's a certain number of realizations that you must reach in your heart, or you won't make it to enlightenment, and you won't get the nectar. There has to be certain breakthroughs that you make, and they should be made in a particular order.

And if you're missing one, you can't just take the carburetor out and hope it will work. It doesn't work like that. The teaching must be Tsang, and it must be Manorwa.

Manorwa means nobody messed it up, because they didn't do their homework, and they didn't get it straight. And then they kind of fudged it when they got it, back in Portland, or wherever you're from. Manorwa means they got it straight, they got it accurate.

It's accurate, and it's complete. Every realization you need is in there. And the instructions of how to get those realizations are in there.

And nobody left the bolts off the fan belt cover. And then the fan belt cover went into all the other pulleys and gears. Oh, such a sweet son.

Okay, Tsung Mi. Chökyi Gyalpo. Chökyi Gyalpo means what?

Chökyi Gyalpo. King of the Dharma. Who's that?

Jetsun Kapla. So, what he's going to say is that, I'm following Jetsun Kapla. Who's Jetsun Kapla?

He was the teacher of His Holiness the First Dalai Lama. He lived 1357 to 1490. It's the only days we all remember.

When he asked me when I was born, I had to sit and think about it. And he was just some kind of miraculous being. I mean, I think he's the greatest teacher of Buddhism ever.

I learned today, what was that? Galsang Hai Lama. Like incredible, extraordinary being.

I think for us, greater than the Buddha himself. For us, I mean, what his effect on us personally, it's just, you can't describe it. He understood everything perfectly about the spiritual path.

And he imparted it perfectly in this world. And if you just can connect with it, then you will be drinking nectar quickly. He's just, you're in Tsongkhapa, you heard Tsongkhapa, most of you already, but you're like spoiled.

You don't understand what it's like not to hear Tsongkhapa. And try to do something. Try to understand something, try to get somewhere.

He's the only one who really clearly expressed how to apply emptiness to your life, and then overcome death itself. He's the only one who really expressed it clearly. So Chökyi Gyalpo, he really is the king of the Dharma.

Chökyi Gyalpo. Tuk means his holy mind. Chö means, what do you call that?

Rice krispies don't have it, and Cheerios do. It's like, it can mean nutrition, or the guts of something, but it means, like the essence, or the cream, it can mean khandala khan. Is that how you pronounce it?

Khandala khan? Something like that. It means the essence of the essence.

Chökyi means from his heart. Tsongkhapa taught this from his heart. Tsongkhapa taught 10,000 pages of scripture.

Like you can't... We debate Tsongkhapa in the winter monastic competitions. We debate sometimes all night.

You cannot cover one page in a week. It's not possible. He wrote 10,000 pages.

You have 500 scholars from the great monasteries debating a single page for a week, and he wrote 10,000 pages. You can't imagine, you can't even imagine it. But the essence of everything he taught is in this book.

That's what they're saying. Chökyi-gyalpo tuk-chud. Chan-chud-nam-kyi rim-pa, the steps of the path to enlightenment.

Nyam-chi, that's the really important part of the title. Nyam-chi means... Say nyam-chi.

Nyam-chi. Chi means a teaching. A teaching, like this is a tea.

It means to guide somebody. The word means to guide somebody. The Tibetan word for a teaching is a guiding.

Chi. Nyam means based on the lama's own experience. So he's saying that Pabongkha Rinpoche, who gave this teaching in 1921, who was the teacher of my teacher.

Sorry, my teacher's teacher's teacher. And he was the teacher of Chögyal Rinpoche, who wrote the book out, who was the teacher of the current dharma. So...

That... Our grandfather, great-grandfather, right? Our great-grandfather.

He taught the steps of enlightenment from his own experience. He went through the steps according to Tsongkhapa. But then he said, look, this is how it happened to me.

Or this is how I did my death meditation. Or this is how I did meditation on emptiness. Or this is how I learned how to concentrate.

He achieved those steps, and then he taught them from experience. And that's called Nyam Chi. So the title says, this is a Nyam Chi.

And it's a Sin Chi. Sin Chi means a record of a teacher. Sin means to hold.

Chi means to write. To write a holding. And the idea is you don't want to lose what you heard.

You're taking notes because you don't want to forget a single word that you heard. So that's called a Sin Chi. A not-forgetting writing.

Sin Chi. And it's a Sumerabha Kunti. The last thing is a Sumerabha Kunti.

It should do Dhamma. Dhamma... Dhamma is weird.

I don't know how to say. Dhamma means you go to class, and the teacher says something. And then suddenly you think, oh, that could be my mom.

They know I haven't done my yoga for six days. They know I'm not doing my six times a month. How did they know?

My friend must have told them. And you think, you feel almost paranoid. You feel like the Lama is criticizing you personally.

Like out of all the people, he's like talking to the eighth row, the third person in. And he's like saying, you know, you, you've got to get it together. I mean, really.

And that's called Dhamma. It's sort of a... I don't know how to describe it.

It's a feeling that the Lama is talking to you directly when you're in a group of a couple hundred people. And that's a sort of magical karma. That's actually a karma of having been a good person for the last six months or so.

It feels like each word in the book is directed at you personally. And that's not wrong. That's true.

If you've been a good person for the last few months, and if you've helped other people, and if you did your homework, then it will feel as if, oh, that's exactly what I needed to hear in my life right now. That's weird. That it should be exactly what I was worrying about yesterday.

Or the problem that I'm having personally. Oh, that... They're talking about exactly what I wanted to hear today.

That's Dhamma. SONG RANG KUN GYI CHUD DRON Which contains all the teachings of the Buddha also. You know the Buddha, we have 1500 sutras and tantras of the Buddha that still exist.

There are a thousand more that were lost. A thousand more that were lost. We still have 1500 sutras and tantras of the Buddha.

And all of them are in here. And that's not an exaggeration. The essence of all the teachings of the Buddha that the Buddha gave over, what, 51 years in this world, or something like that, they're all in this book.

If you study this book for the next nine years, then you will receive... You can open up the canon of Buddhism anywhere and you'll say, oh yeah, that was on day five. It'll all be there.

There's nothing that's not in here. So that's the title of the book. I'll say the title of the book again.

I actually translated it. Let me see. Here's a...

It's on your homework, okay? You have... You have it on your homework.

The translation is on your homework. It says, what does this title tell you about what's in the book, okay? Which is what I just talked about.

So I translated the title for you. But you don't need to write it down because it's on your homework, if you get on the homework. Okay.

The essence of nectar profoundly advises complete and utterly unerring, which thrust into our hands a gift of liberation. Personal instructions which include the cream of all the high words of the Buddha himself. Notes taken during teachings which were based upon the lama's own experience of the steps of the path to enlightenment.

The cream of all that the matchless king of the Dharma ever taught, deep within his own heart. That's the title of the book. You don't have to...

Okay? You don't have to read it. I don't know if you can see.

You can see this. Now, this is the first real page of the book and up here, the people are close. There's Sanskrit written here in what we call Lancha characters.

These were all the... This was the Sanskrit alphabet that was popular in West Bengal a thousand years ago. Okay?

And it's considered auspicious to translate the first few lines into Sanskrit and write them in Lancha script. And no one really knows how to do that anymore. So it comes out pretty weird sometimes.

And I can... I'll read with you the Sanskrit, but it's corrupt. It's not totally accurate.

Okay? So these are the opening lines of the text. The Sanskrit is trāyam guhyānāṭhātir go-la-ma-eka which is all kind of corrupt.

You didn't care. Should I do that? Let's do what it means first and then I'll tell you what are the Sanskrit icons.

Just a second, okay? So, rāṃjāṃ khyepki-prabhojjhī-nepa saṃsūṃ kīṅkārcitta-draupad-kāra nāma-lōsāṃ tubaṃ dārje chāṃ gyalek chēwa-chārcandra-vyūrtsura He's addressing nāma-lōsāṃ tubaṃ dārje chāṃ Chant, say, nāma nāma lōsāṃ lōsāṃ tubaṃ tubaṃ dārje chāṃ dārje chāṃ So at the beginning of the text, it's really the disciple of Pabongka Rinpoche, my teacher's teacher, who is addressing nāma-lōsāṃ. Who is nāma-lōsāṃ?

It's Tsongkhapa. So nāma means teacher, and lōsāṃ is pure-minded one, which was Tsongkhapa's monk's name. So he's praying to nāma-lōsāṃ, and then he calls him tubaṃ.

Tubaṃ means munendra, means you are the king of the Buddhas. You are the king of all Buddhas. dārje chāṃ You are Vajradhāra.

Vajradhāra means the form that the Buddha takes when the Buddha teaches secret teachings. What are secret teachings? The Sanskrit word is tantra, or mantra.

Tantra has a really weird name. What airport were we in? We live in airports.

Where were we? Malaysia? Yeah.

No. Singapore. I don't know.

It was either Malaysia or... No. It was Indonesia.

Jakarta. We were walking to the airport, and there's a big magazine rack, and it says, Learn the Secrets of Yoga, Tantra, and Sex. And I'm like, oh man.

It has come to... In the West, the word tantra has gotten a strange name, or a bad name, and it's not like that. Tantra is more like you're sitting at Paradise Cafe with ten people from the class, and you don't know all four of them, and suddenly it occurs to you that one of them is Sokhapa.

Like you're sitting in the Paradise Cafe, and you're just doing the homework together, and suddenly it strikes you that this person is Sokhapa in disguise. Six centuries later, you came to the Paradise Cafe to help you with your homework, and he looks like a girl. And you're like, wow, how did he do that?

And that's tantra. And it's secret, because if you don't have a good heart, you won't detect him. Okay?

Or you'll say to yourself, that was a cuckoo idea. He's obviously just some lady from Virginia. You know?

Okay? So tantra means hidden. It's hidden from...

It's hidden from most of us who are not good enough. We don't have enough goodness to recognize Sokhapa who's sitting next to us looking like a lady from Virginia. So, Vajradhara is the form that the Lord Buddha takes when he teaches secret teachings, which could be a lady from Virginia in the class.

Got it? That's Vajradhara. She's Vajradhara.

Thuba Vajracharya. She is Ramjangyam Ghibhujniva. Ramjan means zillions.

Gep means protectors of the universe. Enlightened beings who are protecting this universe. Phubo means a heap mountain of them.

Jignyepa means the billions of, zillions of protectors who are wandering around this universe. Enlightened angels. Sangsum Kinkor.

Take their Sangsum. Take their three secrets. Do you know what three secrets mean?

With regard to a divine being. Three secrets. The way they act, the way they talk, and the way they think are called the three secrets.

In Sanskrit, try a Guhya. That part was correct. Try a Guhya.

The three secrets. Sangsum Kinkor. Kinkor means, it's a Tibetan word for Mandala.

Meaning a world or a universe. An enlightened universe. Kinkor.

Chintu Dzogpe Khar. The lady from Virginia is doing this dance. Nata.

Like Nata Raja, right? Dance. She is doing the dance of a single person who is the combination of several billion enlightened beings.

The lady sitting next to you tomorrow in the Paradise Café from Virginia is dancing the dance of a billion enlightened beings as she helps you with your homework. That's the idea. It's beautiful, right?

And she is Tsongkhapa. She is Tsongkhapa. So please drop down, please rain down upon me showers of blessings.

Please rain down upon me showers of blessings. These are the opening lines. The lady from Virginia who is dancing the dance of a billion enlightened beings in this universe in the Paradise Café, please spill your coffee on me.

And don't think it's just spill a coffee. It's Amrita. Got it?

Things are happening around us as we speak. And don't think she just spilled her coffee. Alright?

Now you have permission to spill your coffee. Those of you who care, I'll just do it. Prasaren means billions.

Baranasya is a corruption of Sharanasya which means protectors. Kuta means thieves like Skanda. Kiyanta is a corruption of Yavanta which means however many there may be.

Chayam Guhya means the three secrets. Nakta means a dance. Gola is an old word from Mandala.

And then Eka means one. The one being who incorporates that universe. So that's if you care about the Sanskrit, that's the Sanskrit.

Okay, we're ready to go to the next line. And I will give you a break in about ten minutes. YAM NYING DRAG LA CHOG GI ZHI BA CHOG SI DER MA CHAG MA TSUM GYEL TEN ZING You know it?

GYEL TEN ZING ZANG PO CHUNG NE CHU GYE CHING DE LE GYAL TSUL JUNG NE GON DER DU I bow down to a certain being. And he has written a poem of four lines in honor of this being to whom he's bowing down to. And in keeping with ancient Tibetan custom, he has hidden the name of his teacher in the poem.

It'd be like MAI AR CHU KAO LING NING You wrote that. You would hide Michael Roach's name in there. Okay, I like that.

So in Tibetan it's a little more beautiful. So YAM NYING means YAM NYING means YAM PA and NYING ZE MAI TRE and KARUNA LOVE Two forms of love. One which wants to grant people all their wishes and one which wants to remove from them all their pain.

Two different words for love. MAI TRE and KARUNA TEG PA CHOG means the highest way, which means the bodhisattva's way. SHI THAG CHOG You have used this highest teaching to destroy the extreme of peace.

To destroy the extreme of peace. What is the extreme of peace? You study Buddhism, you get pretty good at emptiness, you get good at meditating, and you are able to destroy your negative emotions forever.

You cannot get angry again. It's not possible. No one can upset you again.

That's nirvana. That's the meaning of the word nirvana. You blew out, nirvana, all of your negative emotions forever.

But you can't stop there. You can't just stop there and be happy. Then you've got to start working for other people.

So, he's saying, Maitreya, because he had those two kinds of love, he destroyed the tendency to space out in a personal nirvana. Siddharma Chakra Neither did he have any attachment to the pleasures of the world. Is it wrong to have a Starbucks coffee just before you get up to give your talk?

In the back. I mean, is that attachment to the pleasures of some time? Is it or not?

You can't say it. It depends on the person's knowledge. It depends on how they see their Starbucks coffee.

Starbucks coffee itself is not samsara. It's not, what do you call it? Suffering world.

But neither is it something good. We don't know. It depends on how you relate to it.

If you understand where it came from, and you understand how to use it to help other people, then Starbucks coffee is a good thing. And to want it is not a bad thing. You can use it for a good thing.

Like not fall asleep when you are teaching. Alright, when you are teaching.

[Говорящий 2] (39:30 - 39:31)
I'm joking. I'm joking.

[Говорящий 1] (39:33 - 39:47)
Navasum. Navasum means the three trainings. Ritual.

Morality. Meditation. You got everyone in there?

Wisdom?

[Говорящий 2] (39:50 - 39:53)
No, it is the three.

[Говорящий 1] (39:54 - 40:22)
The Buddhist scriptures are called Tripitaka. Right? Tripitaka.

The three baskets. They are Vinaya. And then they are What's the other one?

Tripitaka. That sounds okay. What do you think?

[Говорящий 2] (40:26 - 40:27)
I'm sorry.

[Говорящий 1] (40:28 - 50:31)
Yeah. Okay. Anyway, I think you are right.

Vinaya, which covers how to live an ethical life. The training of how to live an ethical life. Abhidharma, which covers the training of how to meditate.

And then, I believe it's Sutra. Tripitaka, which covers how to understand emptiness. So these are the three higher trainings.

Which are called ethical life, meditation, and understanding emptiness. Okay? And all the Buddhist scriptures are primarily because they treat primarily one subject or the other, they are grouped in three parts.

Which are called the three baskets. Sun Yat Sen His lama was a keeper of those teachings. Pabongkha Rinpoche was a keeper of those three kinds of teachings.

And he was of pure comportment behavior. Okay? Because he didn't have the stench of the eight worldly attitudes.

Which are... I'm going to quote, okay? I'm going to quote you from Nagarjuna.

This is Arya Nagarjuna on the eight. This is in a book called Surlekha. Letter to the King.

JI TEN KHYEN PA NYES DANG MI NYES DANG DE DANG MI DE NYES DANG MI NYES DANG JI MED CHE GYI JI TEN CHE RGYAS PO DAG GIS GYIS YOD MIN PA GONG YONG TSE O knower of the world. This is how he addresses the king. And he says NYES PA DANG MI NYES PA To get happy that you got something and unhappy that you lost something.

Are the first two. Happy that you got something and unhappy that you lost something. DE DANG MI DE Happy when you feel good and unhappy when you feel a little bit under the weather.

Like your whole mood changes when you get a cold and you become a monster. NYEN DANG MI NYEN Somebody calls you smart, you feel wonderful. Someone says you're a bad person, you feel terrible.

What would you call that? Well, no, we should say, I'm sorry. Let's change those two.

Let's call them you get famous or you don't get famous. Like you have 4,000 friends on Facebook. Okay?

Or you don't have any friends on Facebook. I don't have any friends on Facebook. And DENG MIN means people call you smart, you feel happy, and people call you stupid.

So I'll say them again. Happy when you get things, unhappy when you miss things. Happy when you feel physically good, unhappy when you get a little bit sick or dumb.

Happy when you're getting famous on Facebook and unhappy when everybody ignores you on Facebook. And then happy when people praise you and unhappy when they write newspaper articles about you that are critical. Okay?

So these are the eight worldly gods. Rinpoche, okay, you want the real transmission. He was a great New York Mets fan.

My teacher. And he would get up and he'd get up and he'd hit a home run, you know? And then he'd be, you know how they go slowly around the bases to insult the other team?

He's like... And he's got this smile on his face, you know? And Rinpoche would say, eight worldly dharma, eight worldly dharma.

And then the next inning he would be up again and he would strike out and then he'd be like he'd be all unhappy, you know? And Rinpoche would say, see, I told you, you know? That was the eight worldly attitudes.

Is it wrong to be happy that you're healthy? Is it wrong to be unhappy that you got the flu this morning? Should you want the flu?

Then it's right to be unhappy that you got the flu. Seems to me. What's wrong with being unhappy that you got...

I don't understand. I mean, you're practicing Buddhism so good things can happen to you, right? I hope.

You want to go to a place where they don't have flu. I mean, if you drink america, probably you won't get flu anymore. I think.

So, isn't it okay not to want to have the flu? Yeah, I think it's tied up with misunderstanding. If you're unhappy, if you get the flu and then you treat everybody mean all day, then you have the eight attitudes, the wrong attitudes about the flu.

If you get the flu and then as a result of getting the flu, you take more effort to serve others, then that flu is a good flu. Then it's not wrong to dislike the flu. Because you dislike the flu, you take care of others better than you did before, because you got the flu.

To not want the flu is fine. That's not wrong. To not want the flu and be mean to everybody because you have the flu, that's wrong.

Because why? Why is that wrong? You'll get the flu again.

Alright? Got it? Those eight attitudes are a little bit tricky.

It's not wrong to dislike. Somebody writes something bad about your newspaper, that's a bad thing. So you should stop criticizing other people.

That's all. Fix it. It's not wrong to not want someone to write something bad about your newspaper.

What he said was good. Understand it and don't like it. That's okay.

Someone wrote something bad about me, so I better work harder not to criticize people. So his mama, Chinle Gyatso, it's the name of Pabongka's monk's name, is hidden in this book. He didn't have those eight thoughts.

Does that mean he ever had the flu? He did have the flu. He's famous that he got sick.

He was, what do you call it? He was cursed by a magician and he got very ill later in his life. So he did have, he did show sickness.

How did he feel about it? He was more kind to other people. Alright?

That's not wrong to not like being sick. Dele Gyatso jume gunde du. I bow down to my lama who is the source of the ocean of happiness.

So my lama, what's the source of the ocean, by the way, normally? What feeds the ocean? The rivers.

And what feeds the rivers is the rain or the snow, right? So he's comparing his lama to an ocean and then the teachings of the lama flow, they flow into it and make people happy. That's the, when you sit down this week and you say, why am I here?

Why did I come to Phoenix to these teachings? Why am I studying yoga? Why am I doing yoga?

Why am I meditating? I think it should be deep down that you want to be happy. I think you should want to be happy.

That's, in the end, it's all about that. I want to be happy. And then he's saying your happiness will be like an ocean.

And it will be fed by the rain and the rivers of your teachings. Your lama, your own teacher's teachings will feed, will be like rivers and rain that feed into your happiness which will become like an ocean. Your happiness, if you practice these things that we're going to talk about, will be like an ocean.

And the Tibetans said the ocean had no bottom and the ocean had no other side. You could go to the end of the ocean, you would fall off the earth. And you could never find the bottom of the ocean.

There is no bottom of the ocean. So your happiness, I mean that's the point, right? That you feel deeply happy and contented if you do these practices.

If you learn them and you do them. Then your teacher is like the rivers and your happiness is like the ocean. That's a beautiful He's asking his teacher, please rain on me, right?

That's what he said last verse, right? Please send down the rain and fill up the ocean of my happiness. Make me a happy person.

Bring me happiness which has no edge or bottom. And they will. It's very nice to have a teacher do that for you.

That's the point, right? To be really, really happy. And make other people happy.