«Дар освобождения», курс 3 «Зачем мы живы? Стремление создать совершенный мир», занятие 4

[Говорящий 1] (0:00 - 6:39)
Okay, we'll start. Anybody have any questions from yesterday? You were saying that the reality we experience is a projection of our mind and our seeds.

So, what is the seed I see in other people? Is that all my seeds are true? When you see seeds in other people, what is that?

All the seeds they have. Oh yeah, that's also a seed in your mind, to see seeds in other people. Which leads to the question, there's a famous question that came up, do other people exist?

Or am I living in the side of my own head? That's a very, I think it's a very important question because it could get very lonely. If you believe that everyone you meet is coming from your mind, then is it true that you're like Keanu Reeves in The Matrix when he was in the cocoon?

Everything was happening to him, but it was just inside his own head. So, Master Dharmakirti thought it was an important enough question to write a book about it. He wrote a book called Gyushen Drupal.

Say it, gyu. Shen. Drupal.

So, gyu means mind streams of another person, another person's being. And then, shen means another. Drupal means to prove that they do exist.

So, he wrote a book called The Proof That Other People Do Exist. Because it was a very important question. And so, he said other people do exist, and they are projected by you.

And if they weren't projected by you, they couldn't be other people. So, not only are there other people, but if there were other people that weren't projected by you, they couldn't exist. Then you'd be lonely.

So, it's not just that it's not a problem. It has to be that way. And you do project other people, but you project them as outside of you.

You project them as independent of you. And you project them as having free will. And that's a difficult question.

That's a good question. So, in the mind-only school, they say that because objects are coming from your mind, there's nothing out there. And then the higher schools say your mind is projecting them as out there.

So, they are out there. And that's a nice distinction, to be honest with you. Otherwise, it would get weird.

But sort of another facet of your question is, you know, I mentioned that I had a chance to be one of the examiners of Pabongka Rinpoche, the third one. And so, I asked him this question. I said, Do Buddhas perceive suffering of other people's suffering?

Because if they do, that would imply they had some seeds within themselves to suffer. And then, they wouldn't be a Buddha. And so, he debated it.

We debated it for, I don't know, 20 minutes. And then the Gikula said, the debate master said, Olaso. Which means, especially if you're about to embarrass a high incarnation.

I'm just kidding. So, I'm just kidding. I'm really kidding.

But sometimes they do do that. So anyway, then we continued the debate outside. It was really cute.

They kept debating him in the temple. And a bunch of us, we weren't done yet. And we went outside on the porch.

I think Gimeketsu Rinpoche was there. And we debated some more. So, it goes something like this.

A Buddha can perceive that a person perceives themselves as a suffering person. And at the same time, perceives them as an enlightened being. So, the Buddha has the seeds to see them as an enlightened being.

And they are. To him. You have to say to him, and then the whole thing gets easier.

And then, the person has the seeds to see themselves as a suffering Buddha. At the same time. And because the Buddha is omniscient, they can see that that person sees themselves as a suffering person.

And still teach them. Now, why he would have the seeds in his mind, to see that they see themselves as a suffering Buddha. Your turn.

Do you have a microphone? But I think the important point there is one thing. It's not a contradiction that you could go into an enlightened mandala and see everyone in this room as a divine being.

And they wouldn't see themselves that way. And that's not, in the theory of emptiness, that's not a problem. It's the same as the pen.

Some people see it as a chew toy. Some people see it as a writing instrument. But that means that the people in this room can be having opposite perceptions of this room.

You can be in nirvana in this room. And other people can be suffering in this room. Because there is no standard room.

There is no room between you. There's only the two rooms that you're seeing. Alright?

There's no standard reality. What do you call it? Base reality.

There's no such thing. There's only the room that you're seeing and the room that I'm seeing. Yeah.

[Говорящий 2] (6:40 - 6:53)
Yesterday you mentioned that the bad seeds were stronger than good seeds. Oh, that we have...

[Говорящий 1] (6:54 - 6:57)
Most of us have more bad ones. That's what he said.

[Говорящий 2] (7:01 - 7:09)
With all this work about yoga and meditation, we make our seeds stronger? That's it.

[Говорящий 1] (7:09 - 7:10)
You mean the bad ones or the good ones?

[Говорящий 2] (7:10 - 7:16)
No, the good ones. Bad ones are here for good ones. Better ones.

Yeah, good. Okay.

[Говорящий 1] (7:18 - 21:22)
The point that he was making was that because of our low level bad deeds. He was saying we never killed anybody. We didn't...

It's called mi se tagyal. Say mi se. Mi se.

Tagyal. It means kill the man and pull his horse down. I think in our times it would mean stop a guy at a red light and pull him out of the car and slit his throat and then run away.

That would be the same thing in our culture. And he said, look, nobody in this room ever did anything like that. But all day long we have low level irritation at people.

We're just not happy. We have bad moods. We were driving here on the Gilbert and a motorcycle guy is going like this.

And I'm thinking, you're stupid. I said another word. And then he's going to get himself killed and he's bothering other people.

And then I'll have to pay for the police to come clean him up. And like that. And then those thoughts come to your mind like butterflies.

They just go through your mind. And then you're thinking about, oh, we're almost at the church. They don't stay in your mind and they're not very firm, but the problem is that thoughts, random thoughts in your mind grow stronger with time.

So my thinking that the guy on the motorcycle was a pain in the butt or something, that small thought, and I didn't hold it for more than a block. When we made the turn, I thought about the church. But that random thought, we have them all day.

And then those are like, someone gave me a bag of wildflower seeds last year. I don't know who it was, but thank you. So it was a big random bag of wildflower seeds and nobody knew what, I didn't know what was in there.

And they were tiny, tiny little seeds. And I just threw them around the yard randomly. And then suddenly they were popping up over there and then they were popping up, and they lasted all year.

They went into winter. Different ones came off at different times. And they covered the whole yard.

And the roses I planted and fertilized and everything, they died. And so our bad thoughts are like that. We have constant negative thoughts.

And they're not evil thoughts. They're like, why don't they turn the air conditioning up? Or why don't they turn the air conditioning down?

They're whiny thoughts. And then those take root and then they grow big. And then they determine where we go after we die.

That's what he was saying. Now, how would you make your good thoughts stronger? He mentioned three things.

We usually mention four things. He mentioned kunlun, jorwa, and juk. He called it juk.

So that would mean motivation, action. And this juk means end, tail end, different spelling. And in the Abhidharma, they give it a different name.

They call it shi, sampa, jorwa, tartak. Say shi. Sampa.

Sampa. Jorwa. Jorwa.

Tartak. Very famous. So these are the four factors that can make a good deed strong.

So when you do your good deeds, if you can do them with these four factors, they become much more powerful. And then small good deeds can make you wealthy or can find you a nice partner or change a serious medical condition, if you know these four things. So here they are.

Shi means who do you do your good action towards? You should choose carefully. Like helping a doctor who's helping many poor people, sick people for free is better than helping the sick people yourself.

He can cover more. He or she can cover more people. So that's called the shi.

Doing a kindness towards your parents is considered more powerful than other kindnesses because they've helped you so much. Doing a kindness towards someone who's taught you anything in your life is considered very powerful. Doing a kindness towards someone who's in an emergency situation and who has no one else to turn to is considered very powerful.

So you can... I don't know about you, but I get into I don't have enough time to do all the good things I want to do. I just don't have enough time.

And the emails pile up and people get mad at me all over the world because I promised to do some cool project with them and then I didn't have time. So you have to choose your good deeds carefully. What would be maximum impact with the time that you have?

You have to choose. When you get into the do-gooder business, there's too much to do and you have to prioritize what's more important. What has a greater impact?

So that's shi. Sampa means put some thought into planning it. Like plan your good deeds.

Like you want to make a donation but you think about who you're going to give it to carefully because every time you think about who you're going to do it towards, you get another seed. If you don't think carefully and you just give a donation to the first person who asks you, you only get the one seed. But if you take like a...

I always tell people wait a few weeks and you get some money. If somebody dies and leaves you money or somebody gives you money for something, then wait and think about it because every time you think about it, you get the karma of doing it again. Because thinking about planning it is close to the core of where the seeds are planted, where the karmic seeds are planted.

Deeds of thought are more powerful than speech or body. Lele jikten, that's okay. All the planets in the universe have come from karma.

Deni sempad dandeche. And karma is defined as thought itself and the deeds which thought inspires. Deni sempad dandeche.

Deche buddha nakhi ne. And what the mind does is verbal karma and physical karma. Deche buddha nakhi ne.

Right? Lele jikten, that's okay. Deni sempad dandeche.

Sempa yukhi ne, you know. You can say that. Sempa yukhi ne, you know.

In between there, there's a line that says thinking is karma of the mind. So the planning of a virtuous event is as many seeds as actually executing the event, doing the event. Then jorwa.

Jorwa means you have to actually do it. Okay? You can have the planning and the object in mind, the person in mind, but then if you don't actually do it, do you get any karma?

Yeah, you do. You get the karma of planning. You don't get the karma of doing.

So it's important to do also. But you do get some karma by planning. Sometimes you plan and then you can't do it.

You lose the money or somebody robs you. You still get good karma. Jorwa could have several different versions.

For example, in the act of giving, in the act of generosity, which you have to study if you want to be wealthy. If you want to not have money problems in your life, you have to study how to give money or how to give assistance to people. And it's not a bad thing.

It's not an evil thing. If you didn't have to worry about bills, then you could do other things. It's okay to have money and to use it wisely to help people.

So in Jorwa, there would be three kinds of Jorwa. For example, basic level giving with the, you see that somebody needs money and you just give them money. Like refugees, like we help refugees for 24 years.

We have a 24-year-old project to help refugees. And at the beginning, we used to just give the refugees money. And then they spent it and then that was it.

And then they were poor again. So then level two was, we tried to teach them how to use computers or give them some kind of skill. Teach a person to plant corn rather than giving them corn, right?

Then when the person is softened up, when they have been, when the person trusts you because you have given them money and you have given them a skill in their life, then you teach them level three, which is what? How to do the same thing for other people. So you teach poor people to help other poor people to get jobs.

You see, you teach them these ideas. And then they become super farmers. But they won't take to those ideas unless you've already been through it with them.

Unless you've given them money and given them a skill, they won't listen to you when you say you should give money and skill. So first you have to do it with them, which is the same with everything. So that's jorwa.

Those are three levels of the actual deed that can make a good seed stronger. The most fun and most powerful way to make a good seed stronger is called tartug. Say tartug.

Tartug means after the fact. After you give the money, or after you give the job training, or after you give the knowledge of how to give, right? Then you go home.

You sit down on the couch. You make yourself a cup of tea. And you think about what a good thing you did.

And that plants new seeds, just as planting before the action planted seeds. Enjoying the action after you do it is an important step. It's not pride.

It's enjoying your own goodness. And that plants infinitely more seeds. If you wanted, without any training at all in business, to make the fastest growing manufacturing company in the history of Manhattan, that would be a good way.

Just that trick. After you do a good deed, go home and think about what a kindness it was. What a good thing it was.

If in there there is some wish that other people would observe what you're doing and get turned on and want to try it also, then you're flirting with bodhichitta. Okay? And that's real bodhichitta.

It's not something like you're praying in the class or something like that. It's like, if I were to use my knowledge to become highly successful, and other people saw that, then they might try to do it also. And they would become highly successful.

And then other people would see them getting successful and then they would try it. And the global repercussions are that there would be no poverty in the world. And then if you imagine that as you do a good deed, really that's bodhichitta.

Bodhichitta means bodhisattva love. You want to save the whole world. And the ultimate expression of that is simply happiness.

If people see you are exceptionally happy and cheerful, even under, what do you call it, tough circumstances, like doing a handstand with your hands like that, then... I wish it would be torture. If people see that you are really happy, deeply happy, then, see, that's a kind of bodhichitta.

Because then people will ask you, how did you do that? They'll be curious. If you're all grumpy and whiny and then people ask you what you're doing, you say, I teach Buddhist meditation.

[Говорящий 2] (21:23 - 21:26)
I think I'll go to the TM.

[Говорящий 1] (21:31 - 28:37)
Really, the best form of bodhichitta, I think, is to be happy. And it's hard. The best way to affect the people around you is to be happy.

That's the best example. Otherwise your practice is not successful. So I think it's weird.

It's like you have a responsibility to try to find out how to be happy. If you want to help the world, the way is to become happy yourself. And then people will say, how did you do that?

All right. So let's move on. And if you're not happy, or you're not getting happier, then there's something wrong with your practice.

Then you're not, there's something fundamentally wrong with your practice. And you have to look into the problem. If you don't feel happier as the years go by, then there's some kind of problem in how you're, how do you say, carrying out your practice.

The texts are okay. These practices are correct. But if you don't feel happier as the years go by, then there's something fundamentally mistaken with how you're conducting your own practice.

And it's not a big deal. You can just talk to your heart lama and find out what's going on. THA THER LANG RENG YIN SONG THUG KHYER BAR THAG CHOD DUG NA Which is the second line on 9A.

The second line on 9A. If it's a foregone conclusion that you and I have bad seeds in our mind, and that they're probably going to assert themselves when we die, and then that would throw ahead of us a world of pain, worse than this one. THA THER LANG RENG YIN SONG DER MI SKYE BA'I THAB ZHIG THAG THA THAG THA NA'I TSUL DGOS It would be better to take care of that now than wait until you get hit by a car.

Okay, like, right? I mean, you don't know if someone's going to, you know, just squash you in the parking lot. You don't know.

When you get out of here. I hope not. But since we don't know, it's probably better to get ready.

Prepare. No. Take care of those seeds.

TSUM KOS DE YANG NYEN SONG DE LAS BAR BAR DOD NA DE LAS SBYOR PA'I SKYAP TSUM KOS PAS We need, we were talking about it, right? We need like a higher authority to go to. And we say, would you cancel all my carving seeds?

And they say, yes, okay. They're canceled. Okay, we would like to have that.

And then we talked about a criminal in Tibet. Maybe he's about to be hanged. And then he better find some wealthy, normal man to talk the local guy out of hanging him, okay?

DRAG PO SHUG PA LTAR DIG LAS MI SEM PAS DGOS PA'I GNYIS CHEN NGES ROL CHEN GYIS NA RWAR NYE BA LA We are in a similar situation because future worlds of suffering are awaiting us in the way the hangman was awaiting the criminal. We're in the same situation. NYE BA LA DE LA'I KHYAB NUS PA NI KHON BYOR NI LA YIN PAS DE LA'I KHYAB CHUL So then you get into the idea of the Three Jewels, okay?

In Buddhism, the idea of the Three Jewels. So these are three forms of protection which can prevent the seeds from going off in a certain way. We'll talk about that.

CHUNG BA TZAM DU MA ZAD DE'I RTEN PA'I LAM ROL GYI GNAS LA ZHUGS RTOG BYA DGOS It's not enough to say, I go for refuge in the principles of Buddhism, okay? We have to, ZHUGS RTOG, say ZHUGS RTOG. ZHUGS RTOG ZHUGS means to engage in and RTOG means to avoid.

So ZHUGS RTOG together means to draw proper conclusions about which kinds of things we should be doing and which kinds of things we shouldn't be doing, okay? I grew up Christian. I grew up in a church not far from here.

And there was this line in the liturgy. It said, we have done those things which we ought not to have done and we have done those things, sorry, and we have left undone those things which we ought to have done and there is no helping us. I always remember that.

But it's the same idea. You should know what you should be doing and you should know what you shouldn't be doing and you should apply that knowledge and not do what you shouldn't do and do do what you should do, okay? That's ZHUGS RTOG, okay?

Then you won't have to say that line. ZHUGS RTOG CHAG RGYUP GZHAN GYUR SANG GYE GYI CHAG GYI BRAL BA I remember these lines. I did grow up Christian and I had certain beliefs, you know?

And then when I, I was young when I went to Rinpoche. I was, I don't know, 20, 22, okay? 21.

And then, you know, this struck me. These next lines really struck me. When I got there, he was teaching this.

GZHAN GYUR SANG GYE GYI CHAG GYI BRAL BA ZHIG GYIBS CHU BA LTAR CHU BA LTAR CHAG RGYA YIN NO SNGAR NAS DRANG BZIN PA'I THAR THA RANG CHAG SDUG BSNGAL MI SBYUNG BA YIN If the Buddhas could reach into us and remove our bad seeds, right? If some enlightened being could just walk up to you and reach into your heart and take out all your bad seeds, right? RANG CHAG SDUG BSNGAL MI SBYUNG BA YIN DRANG BZIN They would have already done it.

And we wouldn't be in pain now, okay? So what's the, here's a classical argument, okay? In my mind, what's the proof that even the most powerful being in the universe cannot remove from you your suffering?

[Говорящий 2] (28:38 - 28:38)
Your suffering.

[Говорящий 1] (28:39 - 50:08)
They didn't do it. I went to the dentist. It hurt.

If there were a being who could have taken that pain away, and assuming they're not sadistic, I mean, assuming they're compassionate, then I wouldn't have had that experience. Ergo, therefore, it must be that they could not take away that pain, okay? They cannot reach in and just take out your seeds.

Not possible. SDUG BSNGAL MI SBYUNG BA YIN DRANG BZIN PA'I THAR THA RANG CHAG SDUG BSNGAL MI SBYUNG BA YIN And they cannot wash away your bad deeds with water. By the way, he had no knowledge of Christianity.

In those days, even in 19, what, 75, when I met the Tibetans, they had never heard anything. Like, this is not coming from, it's not a criticism. They never heard of it, okay?

But at the same breath, you should always say, if you have deep faith in a being like Jesus, okay, if you have unshakable faith and belief in a person like Jesus, the karma of that faith could remove your bad deeds, okay? The mechanism is not what you thought, but the result is the same. And we don't say Jesus, we say your heart teacher or something like that.

But it doesn't really matter, does it? Whoever appeals to you, it is possible. Karma can remove seeds.

And if you have a strong enough belief in, remember the dog tooth story? So to make a long story short, some guy went to India. His mom told him to bring back a relic of the Buddha.

He forgot. He got almost home. He remembered his mom wanted a relic of the Buddha.

So he stopped at a dog carcass and pulled out a tooth and then brought it home. And his mom put it on the altar and worshiped it. And then she got enlightened from a dog.

You'll often hear His Holiness say, I'm just a dog's tooth. And that's what he's talking about. That's the story he's referring to.

It's not that he thinks he's a tooth. So it is possible that a being could remove your, including your heart teacher, could remove your negative seeds. If you had enough faith to create a karma to enable them to do that.

Okay? It comes from, still it comes from you. Grace also comes from you.

And it's beautiful. And in the end, in tantra, that's what you do. You work with your lama, your heart teacher, in that way.

And your heart teacher could be Jesus or anybody else. So in the highest schools of Buddhism, that makes sense to do that. All right.

DOR NIYAMALA DE LA CHOSUNG NYID KYI CHOSUNG DRO BA'I DUGNAL CHAGS KYI MI SELA An enlightened being cannot wave their hand and all your suffering's going to go away. NYID KYI THOB PA SHEN LA PO MIN TE This is a very, very famous line in scripture. Say NYID KYI NYID KYI THOB PA SHEN LA PO MIN TE I cannot take my knowledge out of my mind and just put it into your mind.

Not possible. I can't just take all my understanding and emptiness out of my mind and just stick it into your hand. Doesn't work that way.

You have to teach. And they have to hear it. And they have to understand it.

SHEN LA PO MIN TE CHUN NYID DEN PA BSTAN PA'I DOR ZA'I Very famous line. By the way, this is all a quotation from a sutra. CHUN NYID DEN PA BSTAN PA'I DOR ZA'I The Buddhists liberate people not by waving their hands, not by washing their hands with holy water, not by moving their understandings into another person's head because it cannot be done.

CHUN NYID DEN PA BSTAN PA'I DOR ZA'I They teach other people about how reality real works, really works, and that liberates those people. They teach people how reality works and that frees those people. They have to follow the path themselves and free themselves ultimately.

Even if it means enabling your Lama to do it. Got it? Okay.

BYAS SUM PA DE NA LTAR GYIS NGAN SONG STE LAS THAR BA'I PHYIR GONG SBYOR LA BSKYAB CHUG NAS NGAN SONG STE LAS THAR BA'I THAR BA'I BRJE LEN BDE GYI BAR NA LA TSUL BZHIN DU JUG RTOG CHA'O NYAM DU BSAM PA NI Therefore, you and I should take refuge in the powerful objects of the Buddhist faith, which is the Buddha, the teachings, and those who keep those teachings, by observing the laws of karma. Okay? We should take refuge in those powerful beings.

How? It's not that you sit in front of a picture and go, oh, please help me, or something like that. You worship a Buddhist deity by observing the laws of karma in your own private life, not hurting people and helping people.

And that is Buddhist worship. TSUL BZHIN DU JUG RTOG CHA'O NYAM DU BSAM PA NI SKYE BU CHUNG MU DANG KUN MO'I LAM GYI RIN PA'I GONG NAS KUN LUNG CHOS PA YIN With all of the talk from the first day up to now, when we started talking about what a good chance we had now and what good circumstances we had now, up to this moment, we have covered the first level of the Lam Rim, which is called the level which is shared with people of lowest capacity, okay? The steps of the path which are shared with people of lowest capacity, okay?

What's lowest capacity mean? Lowest capacity in Buddhism means, when I die, I don't want to go somewhere bad, meaning I don't want to create a bad world for myself. I want minimum spiritual, what do you call it, motivation.

When I die, I don't want to go somewhere bad. That's minimum. We've covered now the steps that you need to follow to achieve that.

And that's called, you would think it would be called steps for a person of lowest capacity, but it's called what? Steps which are shared with a person of lowest capacity, meaning that when you move up to middle capacity, you don't give up those. You keep them.

You just build on them. Okay, that's an important principle in Lam Rim. Not even the Buddha wants to go to hell, okay?

Got it? You never lose that basic motivation, but then you build on top of it, okay? Okay.

,'OD NA MYAN SONG LAS THAR BA STE, ,'CHOG GANG ZHES NA Is it enough for your spiritual practice to be aimed at no more than not going somewhere bad after you die? Is that enough? Should you stop there?

No, okay? He says, ,DE MI CHOG means no, you shouldn't stop there. ,DE MI CHOG DE ,DE LAS THAR TZAM GYI LDAN DUR BRTEN LA ,LEN RE LEN NYID ZHIG THOB TU CHUG KYANG ,BLAR LEN NGES PA ZHIG DANG ,CHEN DANG NGAN SONG DU LTUNG BAR DGYUR BA'I ,THA MI TZIN ZHING YID DEN LAS You can, he's saying you can learn to manipulate your seeds so that after you die, you won't go to a bad place.

You can learn that skill, right? That's it. But that doesn't destroy the bad seeds, all right?

It just suppresses them. And then maybe you would be okay for one or two lifetimes. Then the bad seeds would reassert themselves, okay?

So he says it's not enough to cultivate enough goodness to create a nice world for yourself after you die. Because when those seeds wear out, then the other seeds will, what do you call them? Assert themselves.

And then you're back to where you started. DEN LAS KYI, ,MAN YANG NYON RE DEN GYUR BTREN ,MANG PO THOB KYANG LAR NGAN SONG DU LTUNG ZHING In countless lifetimes, you and I have achieved good places to be. And then we lost it.

And we dropped again. THA LTA YANG THUG MED BAR DIN DAG PAS And we're the same now. We are high right now in the cycle of birth.

We're high now, but we will drop again. DE YANG YONG RE SKYE BA RIN PA RNAM SU ,LHA'I BAR BO TZAM PA DANG ,BYA RGYEN RGYAL CHEN GYI LUS LANG NAS ,LHA'I ZHING MED GANG NA ,DOD PA YANG MANG GYI CHE DE You and I, I saw, I don't know, I saw this thing called the Hubble telescope video. It's 45 minutes, okay?

And it starts out with this corny stuff and the astronauts go and they change the mirror or something and they make it all dramatic, but it's kind of boring. And then the most exciting part is the guy who's making an enchilada in space. And he's got Velcro things all over the wall of the spaceship and there's baggies, Ziploc baggies.

One's got the beans, one's got the red sauce, one's got the tortillas, and then he opens them up, he takes out the tortilla and then he grabs the beans and they're just floating, you know? And then he gets the sauce and then he rolls it like that. That was the best part.

But then they went into, it was really beautiful. I don't know, they have some new infrared scanners on the telescope or something, but they can, they went something like a billion light years away and they could see into a cloud in which stars were forming like kids in the womb. They had nice little cocoons around them and the little star was, they were baby stars.

And the telescope can see through the womb. And they said it's a huge galactic disk of wind spinning. And that's what the Abhidharma says, which is very weird.

It's called Lunggikinkara, the spinning disk of wind. But now they believe that's how it happens. And so this wind is spinning and then there's these baby stars being born, you know?

And they took you out that far and they simulated going 500 million miles an hour. And slowly the stars got bigger and passed and then you reached this little womb, you know? You saw that.

Then they kept going and they reached the end of the Milky Way. And then you're like looking ahead, like driving a car and you hit the end of the Milky Way, you know? And then there's another galaxy, you know?

And then they fast forwarded and then there were billions of galaxies, pictures of billions of galaxies. Then they went farther and then to galaxies that weren't formed yet properly and they're all clunky. They look like melted Reese chocolates.

And they said, oh, these are baby galaxies. These are the birth of galaxies, like the Milky Way. And the Milky Way has several billion, billion stars in it.

So you're watching billions of other galaxies getting born. And they're photographs, they're not drawings. And it was like really cool.

So imagine a being who had the power to manipulate those objects, like marbles, okay? Imagine a being who has the power to manipulate galaxies like marbles. Play with galaxies like marbles.

There are such beings, okay? You can be born as a person who has a body, a different kind of body who can manipulate galaxies that well. Just play with galaxies of billions of stars each, okay?

That's called sangha. You know, they say Brahma, right? Or Chakra or Vishnu.

We believe there are such beings. And they are incredibly powerful. You can't imagine how powerful they are to play with galaxies, you know?

We believe there are such beings. We don't think Brahma is some little guy that was Krishna's friend and, you know, Krishna played flute and Brahma was fooling around. It's not like that.

In these histories, there are people, there was a guy named Brahma and he was playing with galaxies. He was that big and that powerful. And you have been Brahma.

You have been that being who could play with galaxies. You have been there and you have done it. That's probably why you could even hear my words today.

Okay, you have done that. You have played with galaxies as if they were marbles, okay? You have been there.

And you have lived in those places and had that power and that reach of your arms. YANG DE NAS TSE BUR TE NYAL BA'I CHAGS SU'I PHYIR DROD DO CHE DGOS PO'I MANG DU CHUNG BA Then there's a place, there's a hell realm, okay? It's like a huge griddle, like a, what do you call it, pancake griddle, okay?

Think of a football field, or think of Phoenix. Just the size of Phoenix, one huge metal plate. And then they drop you on that plate.

And it's red hot and you're naked, okay? And you run, okay? You just run.

And you run as far as you can, exhausted, and then you can't do anything else. You turn around and you run some other direction because there's nowhere to go. There's no end to the griddle.

You just run. And your feet are burnt. The skin comes off, the flesh comes off, and then it grows back and you run.

And you spend many years like that, okay? There are places like that. So what he was saying is, you've been a galaxy marble player who dropped down to the griddle countless times, many, many times, okay?

You've gone to those extremes of power and then helplessness, okay? DGEN DO DGOS PA DE BZHIN DU LHA YID DU LHA'I DU TSIG LA LONG CHOD CHEN NAS YANG DE NAS TSE PAR DE NYA BA'I CHOG CHUD KHUR MA'I KHAR THUNG DGOS PA DANG You have played in the, what do you call it? The playgrounds of the gods.

And you have enjoyed yourself there drinking the divine wine of the gods. And then they have thrown you into places where you had to drink molten iron. Countless.

You've been to these extremes, okay? These two extremes. LHA'I KHU DANG PHU MONG MANG PO DANG NYAM DU TSIG BZHIN CHEN NAS YANG NYA BA'I LAS KHYEN JIG SU RUNG BA'I THAR KHOR LAS DGOS PA You have held in your arms the most divine women and boys of the paradises, worldly paradises.

And you have spent many years like that in each other's company. And then you have been dropped to realms where you are surrounded by people with weapons who kill you over and over again, okay? These kinds of, what do you call it?

Hugs you have had. These two extremes of hugs you have gone through. Countless times.

KHAB RE KHOR LO RGYUR BA'I RGYAL POR KHYER TE BANG MI KHYEN BUM PHRAG GI DAG PO CHEN NAS YANG JIG RTEN GYI CHEN YOD PA'I THAR MA PHUN TSIG DANG CHUG TSIG THAR PA KHYER BA DANG You have been king of the world countless times, okay? And there have been hundreds of thousands of cities and households under your reign, right? You have had, you've got to understand what a king was in the old days, okay?

A king could walk into your house and say, I like your wife, and I'll take her love. Oh, I also like the pizza in your refrigerator, and he'd just take that. You cannot lock your door to the king, and you have no rights to the king.

King can do anything. King can come in and kill your children and leave. There's no, that's what a king really was.

You have been that kind of king countless times. And then he says, then you have dropped down to being, he gives three examples. PONGS KYI means, what do you call it?

Donkey keeper? Donkey, the person who keeps the donkeys and feeds them and cleans up their poop, okay? PONGS KYI.

And you have been a CHUNG KYI, what do you call it? Cow herder? And you have been the guy who stood on the corner of Southern and Gilbert in a Statue of Liberty suit.

And had to hold that sign. That's good. That's good, man.

That's hard. KHAP LAS NYI MA DANG DAG BAR SKYES PAS RANG GI DGOS KYI LING ZHIG GSAL BAR BYED PA'I YANG LING PHAL GYI MUN NAGS KYI SKYES PAS There are special kinds of divine beings, like Brahma, but their bodies are as, they produce as much light as a star, okay? Their bodies produce as much light as a star, okay?

And they have provided light to whole worlds by standing near them, okay? They provide sunlight to whole planets just by standing near them. You have been that.

And then you have been born into places between the stars in utter darkness with no visible light. And you have lived whole lifetimes in darkness, in the middle of cold vacuum of space as a living being and conscious being and not seeing anything except black and not felt anything. Just conscious inside a void of black.

You have lived between the stars countless times. You have been the starlight which illumines planets and you have lived countless lives stranded in darkness for your entire life with no other sensation. Yeah.

[Говорящий 2] (50:10 - 50:14)
When you become a being like Brahma, you don't have to abolish to sustain your life?

[Говорящий 1] (50:15 - 55:22)
Yeah, yeah. He said, when you become a being like Brahma, don't you have the knowledge to sustain the light, right? There's a problem.

The karma to understand is different from the karma of authority or power, you see what I mean? Or wealth. So you meet oftentimes wealthy people who have no knowledge of how they got wealthy and they can't sustain it because they don't know how they got wealthy.

And the same with Brahma. So the karma to know how to sustain it and the karma to have it happen to you are different. And that's why many wealthy people lose their wealth, what do you call it?

Helplessly. They don't want to. Bill Gates didn't want to have the, what do you call it?

The dishonor or the embarrassment of being thrown out of Microsoft, but he was. And he had all the money, but they still threw him out. And then Steve Jobs had the same thing happen, right?

At Apple. And then they asked him to come back. And then he got extremely successful and now he's dying.

He will die in the next few months. He has very serious cancer. The latest iPad announcement was maybe his last thing.

So the ripening of seeds for power and wealth ripened independently of the seeds to understand how they got wealthy or how they got powerful. Okay, we can't leave it at that, right? That's a little depressing.

I think I might've been that darkness person. I remember something like that. I don't know.

It really kind of disturbs me when I read that line because I think maybe recently I've been in that. Rang di lakpa kyan kung sa yang mi towe Unable even to observe the bending and extension of your arm. The darkness is that thick for a whole lifetime.

You can't even watch your hand come and go. So korwe de gyi ji tisang tok yin yin ten mi Therefore, there is no level of authority or power in this world, which is, what do you call it? You can't trust it.

Like we tend to think I would like to be the boss of my company. I hope I could work up to be the president of the company. I hope I could be the head of this or that, or I could be the single object of so-and-so's full attention.

But it comes and goes. It always wears off. Those things, what he's trying to say to us, look, you can manipulate your seeds.

You can reach places of extraordinary authority and power and wealth, but it always changes. And the nature of having great authority and great wealth, and a great, what do you call it? The most beautiful or intelligent partner, for example, is that when that karma is exhausted, you tend to drop drastically, violently.

Drastically and violently. It's not that you just move down to the vice presidency. Normally, you get locked up like Mr. Mubarak and his two sons, right now, today. They are locked up in a prison in Egypt. And the people, and they locked up countless other people. Now, this few days ago, they were locked up.

That's it. So normally, we want to have great amounts of power or wealth or the most handsome guy or something like that. But even if you get them, the nature of those seeds is that when they finish, they finish big time.

And you drop. You don't just leave the country. You get locked up in the prison where you locked up everybody else.

And then they'll probably, what do you call it? Prosecute them. And that's the nature of great worldly success, okay?

If it could stay or if there were some kind of stability to it, it would be okay. It doesn't.