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

[Говорящий 1] (0:00 - 18:58)
So, we've been examining the idea of kundal chupa, which means checking in with your mind just before you start anything, to ask yourself, why am I doing this? And I find it, in this reading, I think it would be nice if we all got in the habit, if we developed the habit, before we undertake anything. It could be going for a day of work, it could be meeting our spouse or partner, it could be having lunch, it could be going to a movie, but before we undertake anything, we learn, we study how to pause and ask ourselves, why am I doing this?

Why am I wanting this? And again, the exercise here is not to force you into having some good motivation for it. Like, okay, I'm gonna eat dinner, and you have to say a prayer, and you have to wait until you feel like Margarita before you can eat, you know?

Because that would take a long time. And not like that, it's like, you just sit down, and before you do something, you think, why am I doing this? How does this take advantage of the extraordinary circumstances I have now in my life?

I have a human mind, human body, I have enough food, I live in a country where we are free to practice, my country's at relative peace right now, there's no one gonna come in and arrest me if I practice. I have a good life, I have a good chance. How is what I'm going to do now, which is what?

We have a teaching, right? How is what I'm going to do now going to make use of that life? Because that life is precious, and I couldn't lose it at any time.

People who live in aging empires always think it's gonna last forever. Especially at the end of the empire's time, for some reason, they get even blinder than before, and they truly believe it's gonna cruise along like this, with a national debt which in 30 years will surpass the gross national product. Meaning you can't pay it even if you wanted to pay it with all the money created in your country.

And at that point, China owns your country, legally. And I'm sure they might have served that right. So those are all, I mean, you have to think, even the things you take for granted, your freedom to practice for your income, for your car, for your highways, for your food, these can all change, and they probably will change.

Given the current pattern, they probably will. So use your time. When you think, what would happen if I lost?

What would happen to me if I lost this opportunity? You see, and in an ultimate sense, what would happen to me if the energy which runs my body wore out? And I couldn't practice, even if I wanted to practice.

And then if I came to the end of my life, and my energy finished and I died, then, I don't know about you, but for me, it feels like driving down one of those big highways and then they didn't finish it. You're up like 50 feet off the ground, and then suddenly the highway stops in mid-air, like they didn't have enough money to finish it, and you're like, well, hopefully there's a barricade there, and you can stop your car. And to me, when I think about my death, or what would happen to me afterwards, it's like, I don't think about it in my head, there's nothing to think about, it's just a big, empty space.

I don't know what would happen. I don't know what would become of me, let's say. And then, we have to think about, at that point, a Buddhist who has been trained has to think about, well, there'll be other things.

I will have other experiences. I will be thrown into another world. Because you're not thrown into a world, the world is created from your own mind.

The world that you're experiencing now is flowing out of your own mind. And then when you die, a new world will flow out of your mind. And that world will be created by the seeds which were planted in your mind by how you treated other people in this life.

If you have provided meals to the poor, you will have food in your new world. If you have served the sick and the elderly, you will have a strong body in your new world. If you have taken care of the needy, you will be born into a wealthy country, a good country.

All of those things. If you have taken interest in other people's spiritual practice and their right to have a spiritual practice, then you will have it. You will live in a country where you're allowed to practice.

Okay, like that. Whatever you've been up to now is going to create that. And then, so you think about, how can I get that to happen?

And then, if you review this kind of thinking before implementing any action in your life, either the actions will change or the quality of the actions will change. See what I mean? You'll do something a little either different or you'll do something which is finer and more beautiful within the same actions you've been doing.

Get it? You might continue going to IBM or wherever you want, but the quality of the experience will change. See, you'll be more compassionate, you'll be kinder, you will imbue the work with more meaning if you run through this little exercise before you go to work, okay?

That's the idea. It's probably not gonna do that to radically change your work or your family or your life. That's not the point.

The point is you will change how you think about it and the level of kindness and wisdom with which you undertake that work, okay? So that's where we are. He's been running through a quick mental exercise that you can do before you undertake any new activity.

And the activity in this context is that 700 monks and other people have come from all over Tibet to hear him teach this teaching. And he's asking them before they start the teaching, can you think of why you're here? Can you review in your own mind why you came here?

And examine why you came here? And here's the way you can review that, okay? So we're up to a point where he said, we don't know if at this time next year we will be dressed in our fine mabas robes or the fur of some animal.

We don't know. He said, young working men, sadami, or you might be in other realms of great terror where you can go after you die, which don't exist anywhere. They are just projected by your mind in the way that you are projecting this teaching right now.

Just different seeds going up to the top. And we have all kinds of seeds. We have seeds to see a paradise, and we have seeds to see a hell.

And it just depends on which one's flowed up to the top at the moment that you die, okay? Dunyaki, now you will know that. Chiwei Jesu Rigpa Denshe Kumbhidrobe, this is very powerful.

He simply says, after you die, it's not as if your mind disappears. The experience of death has no effect on the continual evasion of your mind. There's no pause at all, okay?

The mind flows on. The mind comes from previous moments of life, even at the first moment in your mother's womb. And it's foolish to think that something's gonna change just because your body died.

It doesn't do that. Your mind flows on, okay? Changes to enjoy.

Kyawashi Nengro, you have to go somewhere. You will go somewhere. Again, what does it mean to go somewhere after you die?

It doesn't mean that, you know, they put you in one of the space shuttles and you go to some other place. It doesn't mean that. Your own mind will create a new place, and you will live in that new place.

In the same way that you're living in this room right now, okay? To go somewhere else after you die is, the reason it's true is that you don't go anywhere. Your mind, the seeds in your mind are shared.

And then you see things differently. And that's your new world, okay? It's just the seeds in your mind.

You don't go anywhere. Nengro, so you have to go somewhere. Kyesang deyong nengro dang nengro ni nengme.

There's only two choices. You have to appreciate that when you reach the end of the highway and you're standing up there, there's only two ways that you can go. Either you go up or you go down, okay?

You know? Either you'll experience something better or you'll experience something bad. As good or better or worse.

Those are the only two choices. Something's going to come, and it's definitely going to be better or worse. Or the same or better or worse.

Kyaw dey nga rey ki nyewa kyey no mey ham ngu yeh mey ngu mey gul pata. I was watching a video of the, what do you say? People were in Kuwait, remember?

The entire Kuwait. What's the capital city? Kuwait City?

And they were driving around in the Kuwaiti's new cars, like all their mistake. They basically found some came from Iraq, and they broke in and stole all the gold and cash out of the banks, and then they just beat up everybody and stole their Mercedes Benz's. So you know, here's an Iraqi farmer or something in some rich Kuwaiti auto guy's Mercedes Benz.

And I was watching this. Then suddenly, the United States decides to do something. And I saw footage of the jet fighters come down and they drop bombs on these Mercedes's.

So this guy, he's in a new Mercedes. He's got the air conditioning on. He's never been in a car like that before.

And then suddenly, within 30 seconds, he's engulfed in a ball of flame. He's been fiddling with the air conditioning, trying to get it to work. And then suddenly, he's engulfed in a ball of flame.

And it happens, because it doesn't happen. Because it's not coming from the outside. It's being projected by our own mind.

The mental seeds to feel the cool air coming out of the air conditioner suddenly end. And then new seeds assert themselves, and you are wrapped in a ball of flame, and you are dying. You are wrapped in a ball of flame, and you are dying in a ball of flame.

I saw it on TV, which means it's real. That's true. I mean, it happens.

It happens to people, okay? Going from one life to another is like that. You just suddenly, there's a change in what's happening.

Because new seeds fall to the top of your limb, and the old seeds are thinning. And don't think it's impossible that you go to some place where you're wrapped in a ball of flame just because you have an air conditioner five minutes before, because it happens. It can happen, okay?

He says, you can go to a place where you are indistinguishable from the flames. The flames are so powerful that no one can say there was a person there before. It looks like you are the flames.

DE LAG JAG CHEN YANG SON DA BU YIN RE LA ZHIG TEN GYEL DANG SON TEN GYEL NA SOG TE LAG LAG GYEL NA There's also a hell realm where, Yangtze, it's called Yangtze. Yangtze means get back up. And you go to this hell realm, they kill you, or you're crushed under mountains, and you're dead.

And then the suffering part is that this voice comes out of your mind, right? And it says, get back up. And you have to get back up.

And you get back up and you run, and then they kill you again. And then you don't even have the respite of being dead. You can't even rest.

They say, get back up. And then you get back up and you run, and then they kill you again. And they just do that every day hundreds of times.

That's what that place is. That's what happens in that place. DE LTAR RANG RE LAG PA DEN CHUG PA TZAM YANG MI SOG LAG DEN CHIG TOK SOG He says, I mean, nowadays he says, you're cooking something and you burn your finger.

And you can't bear the feeling. How are you going to be wrapped in a ball of, you know, how can you bear that when it comes? How will you be able to bear that?

Then you're like, well, this is all hell realm stuff. This is not for me. The guy in the Mercedes, he didn't have a choice.

You see, it comes to you without a choice. You don't have a choice. It comes.

And it's real. And it exists. And I didn't teach this before, because people, they would just want to come back.

They'd go home and say, he's got some Lutheran thing going on, you know? He's trying to scare me. I don't know why.

I probably want to donate to him right now. You know, but it is there. It exists.

It exists. I would be remiss if I didn't tell you. Once I know you and you're my friend, I would be irresponsible not to tell you.

When you do it, it makes no difference. But you must go somewhere after you die. And the perceptions change radically.

And terrible things could happen. It's possible. It's possible.

Because this room is possible. And this room is no weirder than a hell house. You know, this room is also coming from your mind.

And there's no reason why worse things can't come from your mind, or better things, right? All right. Ooh.

It's not that fire, it's not that you have a different capacity of experience after you die. You have the same capacity of experience. Whatever pain you feel on the tip of your finger from the stove, it will be equal to that times the number of inches on your body.

And don't think for some reason it would be less. It won't. Dinne minimum.

Dey shindu yidas kina, kina, long, long, long. Chuti jitsam, nevu, ngepahit. So I mentioned before, there's a, I don't want to say rebirth, okay?

I don't like the word rebirth. Rebirth kind of implies that you go somewhere, and you're in somebody else's stomach, and then you get pushed out, and you're a dog. It's not like that.

In the same way that you see me say two words of this teaching, in the same way that you perceive me going from one word to the next one, you will, in the moment of your death, go from one world to another in the time it takes me to say two words. You know, I say. That's how much time it takes for the perceptions to change.

And you're in a completely different realm, completely different world, something you never heard of. And you're there. You can't come back, okay?

That's the way it is. And if you have been the kind of person who is, what do you say? Like most Americans, I think, you are a glutton.

You are a glutton, right? You eat too much. You eat food you don't need at the expense of other people in the world.

And you kill yourself by that eating. And you go to, I spend a lot of time at airports. It's sad.

I go to China, I come back, I look at my countrymen who I care about. I love them that much. And I land, and I come out of the airplane, and it's so sad to me.

It's like hundreds and hundreds of people who are killing themselves with their mouth. Killing themselves with their mouth. And then the karma of that is when you die.

You're born as this special kind of spirit who can never get anything. They can never get enough. And they just wander the world.

They are not visible. They are around us now. They wander the world.

They have a karma that they cannot eat what we eat. They only see the laptops. Like crumbs that's just never back in your form.

I had this mama in this mongrel mongrel. He would eat, and he would always scatter food on the floor. I was the cook and the cleaner, you know?

And I was really irritated whenever he came over. He'd have lunch, and then he'd like smash all the food.

[Говорящий 2] (19:00 - 19:02)
And then I had to clean it up.

[Говорящий 1] (19:05 - 29:15)
And he was, there's a, you can do a kind of a vessel on the food, and then you break it into crumbs and you throw it, and that's all they can see. They can't see the food. They can see the crumbs.

And that comes from gluttony in this life. They don't even use the word gluttony in modern English. There's no such word.

You don't say, go up to your friends and say you're a glutton. You know, but they are, and they are killing themselves. And then karmically, there's this kind of birth that you take as a spirit, and then all you can get is tiny crumbs or tiny droplets of water that people spit.

People spit or urine or things like that. That's all you can see, and that's all you can eat or drink. And it comes from living a life of gluttony.

Okay. Um, deytan yon mayekayu. Deytan yon ne somra sokyan gales chena der ke ketsay jitasa.

So, a welcome to this is, how are you gonna be able to handle that when every time I take you on a one-day fast, you are all, like, dying? You know? You know?

Yon ne. Those of you, I give you a one-day fast and you're, like, coughing up. And those beings live many years and they never get enough to eat.

They're always hungry. And they're always roaming buildings and rooms looking for any crumbs or spit or things like that. That's all they can see.

All right, so, okay. Dunolayang titawatsuna. Suppose you have the karma to see yourself be a dog.

So, dunayang dang sesuruk jita nyepa sokshit chen dang der kretsay jita chesuta eduk. How they, the places in which, people in America, they have this romantic idea of animals' life, right? They're like, oh, the animals are all happy and living in harmony.

I mean, why do birds fly away when you approach? You know, why do deer, I live, why do we have deer? They see you, they run.

Why? You gotta kill them. And birds, the reason they're so frenetic and ADD is that they have to check on their shoulder every few seconds or something will kill them.

The animal kingdom is a world of threat and danger. And if you don't look over your shoulder, you're somebody's dinner. And that's the way it goes, you know?

So think about that, he says, how they live in constant fear, how they seek food, right? I went walking through the desert a couple days ago, and there's this place where water comes out of a spring. And it's filthy, it's like dirty, because all the animals come there to drink, because it's the only water they can get, right?

And it's like scummy, dirty water. And that's all they, do you think they like it? You know, do you think they like drinking like scummy, dirty, marinated water?

They don't have a choice. It's all they can get, they can't turn on a tap and drink water. They drink what they can get or they die.

And when they drink it, they get sick from it, because it's dirty, okay? They don't have a choice. They live like that.

So how are you going to deal with that? If you go there, how are you going to deal with that? They are, in some Shambhala, they're kind of usually yin-yang thing.

We tend to, some Lama gets up, talks about the suffering of the hell realms and the animal realms, these spirit realms, and we think that must be pretty far away. We think, you know, that must be somewhere, okay, he says, ngen song dang rang yin ki bar na chok pa u gyag yin gin sang yin This is, I really remember this line when I'm listening to Mr. Teacher. He said, the only thing separating you from those realms is a single breath.

It's the next breath you take. If you take it, it's the only thing standing between you and those realms. Next breath you can get in, and the next breath you can get out.

It's the extent of time that separates you from those realms. And one day it will close, the time will close. Ma ta ma chen pen chen na rang reng ngen song du rang rang rong tok le dong pa dra li sung ka tun dra yang chen dik sewa dik sewa ni se ni se pa gyel tab tok chen ma ni chen ya ma chen ya ma yo mo chen Ma ta ma chen pen chen If we don't really examine our life, right?

Ma ta ma chen pen chen na rang reng ngen song du rang rong tok le We all tend to think, I'm not one of the people who will have to go to all those places. I understand that there are evil people, and I understand that they might have to go to places like that. Because the seeds within their own minds will project such places.

But, dong pa dra li sung I keep my balance okay. ka tun dra yang chen I study not so well. dik sewa ni se ta gyel I never like to pull a person out of their car and slit their throat.

Okay? tok chen na chi ya ma chen I didn't do anything like that, okay? He says, you know, we all think that.

You do think that. reng dong pa ta pe gyen yin But you haven't examined, you're not checking what karma can do. If you think you have to pull a guy out of their car and slit their throat to go to one of those places, you're mistaken.

sam lo shi tu tang la nye dong drao ngee drao rang dang rang rang me le la rang le shing Nobody ever had to go to a bad place after they died because they wanted to. Okay? Duh.

It's not a question of what you wanted or where you wanted to go. It's not that. You can't decide.

rang rang rang me means you don't have any choice. Nobody signed up for those trials. They didn't have a choice.

rang rang rang rang me le la rang le le la rang le means it depends on the seeds in your mind. It's just the seeds in your mind because those will spit out in reality. le la rang le shing rang re gyur la gye mi gye le gye mar yon kyang We all have good karmas and bad karmas mixed up inside of us.

Everybody has good seeds and bad seeds mixed up inside of them. kang tok je wo shing ma chi kang se len gyi sun dak ma yin ma Whichever ones are predominant at the moment of your death will then project into reality. They will project into the world.

Sun dak. By the way, he uses an expression called se len gyi sun dak. Say se len se len gyi gyi sun dak sun dak se len gyi se len gyi sun dak sun dak It's a very, very important idea.

Karmas, seeds in your mind, which are going to spit out a bad reality, a new reality which is bad, have to be activated in the moment of your death. Or else they won't go off. They can't do it.

They will never go off. You must be ignorant as you die for the seeds to ripen. The seeds cannot ripen unless you are actively misunderstanding your world at the moment of your death.

So that's a cool thing, right? If you can learn where life is coming from, if you can stay aware that what happens to you is exact retribution for everything you do to everybody else, nothing ever comes to you that you haven't done to someone else first because that's where everything comes from. If you can die with that understanding, the negative seeds will not be activated.

Cannot be. That's why Dora Long said said what? At a point, in your intellectual understanding of emptiness, you cannot go from Dora Long.

It's not possible. An understanding of where stuff is coming from prevents you. You cannot, even if you wanted to, you couldn't go.

Okay, that's very beautiful. That's very powerful. Learn about emptiness.

Learn that the thing, everything that every irritating person you ever met was coming exactly from what you did last week. Okay? Just learn that and be sensitive about it.

And at the time of death, when the seeds are activated, the bad ones cannot be activated. You cannot go to the lower place. You cannot go to the places I described.

After a certain point in your understanding. It's cool, right? Raw understanding stops the seeds from from what do you call it?

[Говорящий 2] (29:16 - 29:16)
Right, germination.

[Говорящий 1] (29:18 - 32:18)
Germination of the seeds is stopped by your understanding. And it cannot be what do you call it? It cannot be reversed.

Okay? Once you reach a certain point of understanding, you cannot have bad seeds right away in your mind. It won't happen.

So you have to try. Okay? You have to try to understand emptiness deeply.

So then, he said they have to be activated as you die by misunderstanding what's going on. dini ram yuga khan tom chenwa thag na negeva ram tom chenwa If we make an honest examination of the seeds in our minds, we will have to admit that the negative ones are wrong. And it's not that you're an evil person.

It's that you went to Paradise Cafe today and someone got in front of you in line and you felt slightly irritated. And then you, you know, you got the quiche and it was dried out and you felt irritated again. And then you sat down and your two friends were bickering with each other and you felt irritated again to have to spend an hour next to them.

And then you just were irritated all, all the time. You weren't angry. You didn't say anything.

You didn't shoot anybody. But if, what I like to call a low level of radiation, you know, like you had a low level of negative thoughts. The whole experience of, you were in paradise.

But you had all these, you had all these low level irritations going on. And that's going to create your next world. That's all there is.

That's the raw material for which your next world is created, is your low level of irritations throughout the day. So what do you expect? What's going to come?

Will it be just an irritating cafe? No, because seeds grow. Have a day of low level irritation at a paradise cafe.

Six months later, those seeds can create Iraq or something, you see? Unfortunately, bad seeds grow wildly as do good seeds, okay? They, they didn't know you were going to do it.

Don't cheat you in Cologne or in Germany. Juked them. Shoot dark shin, yin, be.

We go over this again and again and again when we do DCI lectures around the world. If you've been to any of them, the people who go all the time, they're like complaining to me constantly. You guys want to say the same thing everywhere you go.

I said, well, they don't know anything. I have to say the same thing everywhere I go. So when he starts to hear it, don't cheat, shoot me.

Whether the seeds are powerful or not depends on ku rong, which is what?

[Говорящий 2] (32:20 - 32:21)
Your motivation.

[Говорящий 1] (32:25 - 37:38)
The power of an action depends on these four factors, right? Shi, sang, do, re, pa, you know them. The power of a karma depends on what did you intend to happen, you know?

Like, did you want the person that you don't like? Are you constantly praying that the person you don't like has a bad day, okay? Deep, deep down somewhere, are you making this fervent prayer?

Throughout the day. And then you hear that they have some trouble and you're like, do you feel this righteous satisfaction? You know, like they're a bad person and they got there, but they shouldn't, like that, okay?

That's ku rong. Jo rong means, then you actually do something bad. You hurt somebody and you say something to somebody.

And ju means talk to, ju means, it's after you finish insulting somebody, then you come home and you think about what a good job you did, you know? Like, you know, I finally told them off. You know, I hadn't been asking for it for weeks.

And I'm so glad I self-demonstrated. That's called, these factors, shu jia shen, they create the relative strength of a karma. Yimei.

Rang rei li ge wa chung lo shi la le ma che nyan bat so yang, shin tu chen mong gyur te. Even those negative actions which we have committed, which are very small, will grow in their power. Depending on what was our motivation when we did them, how did we carry out the action, and how did we enjoy it afterwards, right?

Then, that's enough. Ge ju tabo tabo shen si jik tong nang, she dang zhang ko ko neng mong, jor wa yang si ngen, me lang hang pong shin tu. Tsu mong, me, dung tung yang, ya gyel ben, tiang sem chen mong che peng, jor wa, che, su, me, bu da po shi, gyur.

Here's an example of a well-done bad deed. Okay, here we go. Ge ju tabo, you have a student.

Dang shen si jik tong nang. And you want to hurt their feelings, and you aim a single word at them. She dang tabo ko deng mong.

He's mentioning three factors that make the karma more powerful. One is intense anger. You're very angry at them when he says a word or a few words, and you want to hurt them.

And the motivation is the compelling, the impelling power is anger, is extreme anger. Jor wa, the way in which you do the, say the words, si ngen, me lang hang pong, she, shin tu, tang mong, tsu mong, you are trying to think of a word which will hurt their feelings the most. You aim the missile of your words at their heart.

Jun tu yang, la gyal dang, khing sem chen bu che, jor. And then afterwards, you're like, I really showed them, you know, like, I really showed them who's hurt, like the chen bu, the jor. So you have motivation, you have action, and then you have how you felt about it afterwards, all complete.

That he says, bu dak po, say bu dak po. Bu dak po is a colloquialism, it means perfect backhug. It's like, bu dak po means perfect, okay?

Bu dak po, she ngen. Shen yang, she sem bu dak po. Now he's gonna get on to killing bedbugs, okay?

If you've never had bedbugs, you have no idea what it's like. I went to India, and all night long, they're crawling on you. And it's itchy, they scratch.

And then you wake up in the morning, and they're on the wall, and they're bloated with your blood. They're like as big as your thumb. And they're like, they can't move.

And they're just sitting there, they push the wall, and they're trying to digest your blood. And they're hanging over the room. And you can't get them out for anything, it's impossible.

You have to burn the bed. You can't get them out. We had a, we debated for weeks how to get rid of them.

We left the bed outside in the rain, washed it with Korox, we did everything. You can't get them out, you just have to throw the bed out. You have to burn it, anyway.

That's what I'm trying to say, but anyway. But so there's this, then in the middle of the night, you feel them crawling on you, and you wanna scratch them, and you know it's gonna hurt them. But in the half, even when you're half awake, you don't care.

You're like, somehow your moral principles collapse. And you're like, I'm gonna scratch, and if it kills him, you know, he was hanging out with that guy.

[Говорящий 2] (37:39 - 37:40)
And you're like, ugh.

[Говорящий 1] (37:44 - 47:59)
You do, and you know that you wake up, and you're sorry, but you're not sorry, because, okay? And she said to Draco, kun nam she nam shin draco. As you're killing a bed bug, if you've ever had them, you know, you feel satisfaction.

You feel angry at them. You haven't slept for like three nights, you go a little crazy. And then you crush them.

Jorwa, jorwa nyepa so dupe yureng tanme. And then sometimes you're like, you don't just squash them, you're like, hey, you know, like, you take your time. And you kill them slowly.

So now you get some kind of satisfaction out of them, okay? Like revenge, okay? Tar, soge, and then you kill them.

Yung, jukdo yung, dal kembo chung yungba. And then afterwards you think, I've helped, what do you call it, I've contributed to my heart. I did a good thing.

I'm keeping myself talking, okay? I was taught to kill, I was telling someone recently, we were swimming in the ocean, and I said, I get a little nervous when I swim in the ocean. And they say, why?

And I say, because my father taught me to kill sharks. We used to fish on the open sea. And sometimes you'd catch a shark.

And then you'd take a shotgun and you'd shoot it. And then it's considered a service to other people. The same with scorpions or rattlesnakes.

I was brought up that you were doing a service if you killed dangerous animals. And then you get this feeling, oh, I did a good thing. So, jukdo yung, dal kembo chung yungba.

So, long sen chenwa chenpe, mi ge wa shinji toton yungba. So the killing of a single bed bug, if it's done with those three factors, intense anger, particularly excruciating killing, and then afterwards you're like, I've contributed to the good health of the world. Like some kind of deluded thought.

Then that karma can become powerful enough to project an entire lifetime. A single act of killing a single bed bug, which in Tibetan was all day. I mean, everybody had a bed bug.

You think Tibet was this romantic shangri-la? Everybody had a bed bug, all the time. Okay, there were some.

Ge wa ni tong chen shi chen yun yungba, lang cheng shin tu tul chung ke. On the other hand, all the wonderful things you think you've done for people and the great kindnesses you've done to others were just windy little things. Like, oh, I shared my tea today with so-and-so after he got home, and after I had sipped off the best part.

You know what I mean? Like, even the little good things you do are, they suck. They're not done with such great preparation, action, and conclusion.

You know, you're like, here, have some of my tea. And then you think you're such a kind person. You do the wrong stuff.

Ge wa tong chen shi chen yun yunba, if you really want to do a good deed well, you have to plan it out carefully, you have to execute it well, you have to have a good motivation in your head, and you have to dedicate the goodness to others afterwards. So, lang cheng shin tu tul chung ke. Those are the steps it would take to do a really good karma.

But, rang reng chen me ge wa wa ni, da wang bu dong rab chung chung, rab chung chung ke sang, reng reng chung ke lo ta ching. The kind of motivation that we should undertake a good deed with, the best would be what? What's the highest thing in my name you could do a good deed with?

Yeah, bodhichitta, okay? What is bodhichitta? The wish to save the world.

The wish to be, to quench yourself, the wish to be giving and doing to save the world. That's bodhichitta, okay? At best, you should do your good deeds with that, okay?

I'm just sharing a cup of tea, but I wanted to, I hope that it will help contribute to me gaining the capacity to save the world. Jing yin jing wo dong, or at least you should think, I'm sharing this cup of tea because I don't want pain in the future. At least that, okay?

Ta ching. Tam ke wa ching ma dun yin ke sang tsam yin, kong wa nan de. But he says, nowadays, as I look around me, I'm not sure that I can find a single person who is doing a good deed, even with the thought that it should be of some help to people after they die.

You see what I mean? Like, nobody's, even the good deeds that people do are not motivated towards what's important, which is what's gonna happen after you die, okay? We just feel like, oh, this person might like me or something.

The minimum spiritual aspiration in the long run is to not screw up after you die. That's the minimum. That's the worst.

That's the lowest. And some, I shouldn't die, I shouldn't have a bad death and go to, and create a new realm after that, which is done. How many people, when they do their little, what do you call it?

When do you put these? Have that in mind? Because if they don't, then it doesn't even count as a spiritual practice.

All right. Dun dun dun dun dun dun dun dun dun dun dun dun dun dun. Dun dun dun dun dun dun dun dun dun dun dun dun dun dun dun.

Almost all of us are hoping, when we do a good deed for someone, that something good will come to us in this life, in the near future, okay? They don't come, dung chung, dung dey dung dey, dig dey, kong yin. But then it gets corrupted, and we, in the pursuit of something good happening to us in this life, we begin to not do such good things.

We start to do worse things, okay? Moshi yong tsan ge pe to seng yong me dey. Moshi yong tsan ge pe to seng yong me dey.

Ma yin chen gong chik dun dey, ring tsan ma yong seng yong dun dey. And then when we undertake a good action, we have trouble keeping a good heart, maintaining a good heart throughout the length of the good deed. We have trouble, we rarely do good deeds, and when we do a good deed, we have trouble maintaining a good heart during the whole length of the good deed.

For example, he says, if you take a rosary, and you try to say, o ma ri pe dung, a hundred times, right? Moshi yong tsan gong chik, ring tsan ma yong, seng yong dun dey. You can't stop, you can't keep your mind on it for the length it takes to say one round of o ma ri pe dung, which is what?

I tried to get one, I think it was 45 seconds or something, okay? Like, you and me, the, what do you call this? The maintenance of a good thought as we do a good deed.

We're not capable of maintaining a kind thought for more than 45 seconds. That's what he's trying to say. You may do something for somebody, you may cook somebody a dinner, right?

It takes you an hour or two hours. During the cooking of the dinner, you cannot concentrate on a good motivation for more than 45 seconds at a time. Then you might come back to it after 10 minutes or something.

None of us can maintain a really virtuous state of mind for the time it takes to make someone a cup of coffee. You can't do it. But, the opposite, you can maintain a strong feeling of anger at somebody for hours, concentrating.

You know, like, really concentrating. You don't think of anything else. You just think about how you're gonna get back at this person.

You write a letter, or an email, or you plan what you're gonna do to them. And the concentration is very good. And the anger is consistent and strong and flows for an hour uninterruptedly.

The opposite we have. Most of our good days are interrupted by either sleepiness or distraction. Yako Cheka.

There's a prayer that they teach you in the monastery. It's called the Thousand Angels of the Heavenly West, right? Gane Nagema.

Gane Nagema means Halloween, Ganeu. Kids learn it. It drives you crazy.

Like, 300 kids going, Ganeu, Ganeu.

[Говорящий 2] (47:59 - 48:00)
Ganeu, Ganeu, Ganeu.

[Говорящий 1] (48:00 - 54:47)
Okay, did you memorize something else for a while? So, every kid in the monastery, by the time they're eight, they know how to recite Gane Nagema. Get it once in your experience, it takes three years.

Gane Nagema, Ganeu, Ganeu, Ganeu, Ganeu, Ganeu, Ganeu. So you, in the time it takes to recite this little prayer, Gane Nagema, Yako Cheka, it's difficult for a human being to maintain a virtuous attitude for the whole prayer. The prayer takes what, a minute?

Gane Nagema, Ganeu, Ganeu, Ganeu, Ganeu, Ganeu, Ganeu. Then your mind is off on, oh, I don't like this person. You cannot, you don't have the capacity to maintain a virtuous thought for more than a minute.

Can't do it. Juktu Yant, Roman, Siddhi by a short way. And then after we do a good Siddhi, we're just mostly thinking, I hope something nice comes to me.

Like, maybe next week I can get a new job, or, you know, like that. Small things. Gane Nagema, Nigemo, Nigemo, Nigemo, Nigemo, Nigemo, Nigemo, Nigemo, Nigemo, Nigemo, Nigemo, Nigemo, Nigemo.

Therefore, the good deeds that you credit yourself with are pretty windy. They don't have much power. They're not, they don't have the, they don't have the elements which will give them power.

They, you think your mind is full of good seeds, and you think your mind doesn't have many bad seeds. But the good seeds were collected in a very windy way, and they're not strong. They won't assert themselves when the time comes.

They are weak. They are not strong. And the other ones are very strong.

You know, hatred for your ex-spouse or something. This is like iron. That, those things are strong, those attitudes are developed over years of time and strengthened every few minutes by thinking about how badly they hurt you, you know?

I mean, our bad thoughts we reinforce strongly. Our good thoughts are very, what do you call it, weak and fragile. I'll do another few minutes and then we'll stop for a minute.

Gashi, gashi ni jor-sam jor-we ma-da-ga, gashi ni kun-lon-dan ju-ki ma-da-ga, gashi sama ma-da-ga shal-a-ru-me. Some of our good deeds are ruined by not following through properly. Some of our good deeds are ruined by defects in our motivation.

Some of our good deeds are ruined by regretting them afterwards. And some of our good deeds are ruined in every way. So, in our, in the case of people like us, So, in our, in the case of people like us, when we approach the question of which deeds will assert themselves in the moment of our death, it's not a debate and it's not a, it's not, it's not really a question because there aren't any powerful good deeds to be reckoned with at the moment of death.

It's not like, am I gonna win the lottery or not? You have to lose the lottery because there's no good numbers in there. Your number's not in the thing.

Whatever you take is gonna be a bad number because all your good deeds have been half-hearted, poorly executed, poorly planned, poorly executed, and poorly thought about afterwards. Or all, all, all of your bad deeds, right? So, he's, he's like really getting sort of down on us.

He's like, it's not a question of whether your good deeds or bad deeds are gonna pop up when you die. You don't have any good deeds. You don't have any.

I'll soon never admit it. The yemeni laylahsir chanda, al-sami' al-sami' al-laylah. And if one of the negative seeds is triggered by what?

At death, by what? Yeah, by not understanding it. If one of those bad seeds is triggered, simply because you don't understand where the world is coming from.

So, you're safe if you do understand. Try to understand that, okay? In that big highway in the sky that stops, you know?

Whether you go to a good place or a bad place is gonna be determined by your level of understanding of where things are coming from. You don't even have to be a good person. You just have to understand.

And the bad seeds, you cannot go off. Just understand where things are coming from. It's already a given that all of our bad seeds are negative.

Almost all of them. But if you understand where things are coming from, they cannot be aggravated when you die. They cannot project a bad world.

That's kind of a cool way out. And that's the essence of Buddhist refuge. When they talk about refuge or shelter in Buddhism, namo buddhaya, namo buddhaya, buddha sarvam nacchati, karma sarvam nacchati.

You know, you say, you go to someone and you say, what is refuge? And they say, okay, I'll teach you. Buddha sarvam nacchati.

Is that it? Yeah. Okay.

Oh, and I get a name, right? I get a new name. They give you a new name.

That's not refuge. What refuge would be, protection, right? What would protection be?

You come to the end of your life. The seeds are rattling around in the wheel. The Venerable Lee's, Venerable White, Venerable White's things is now in motion.

One of the balls is gonna fall out, you know? That's gonna be your next life. If you can just remember where things are coming from, you cannot get a bad ball.

They won't come up. Got it? So it's worth it.

Study emptiness. Study how karma is creating your world. And if you get to a certain point in your understanding, it's not possible to have a bad number come up.

They can't come up. They cannot leave the wheel. Let's stop there.

Let's take a break.