«Дар освобождения», курс 3 «Зачем мы живы? Стремление создать совершенный мир», занятие 5

[Говорящий 1] (0:01 - 17:34)
So we finished talking about the level of motivation that a person of medium capacity might have. So as most of you know, the teachings on the steps to enlightenment were designed for people of three different capacities. They're called lower capacity, medium capacity, and highest capacity.

So we finished, we reached the motivation for being in this teaching for a person of least capacity would be at least after I die, the seeds in my mind should not project a world of pain. I should come back as a human of that. And again, try to grasp that it's not like there's a factory in Kansas producing bodies and then there are people with big nets on long sticks catching spirits and unzipping the backs of the bodies and shoving spirits into them, right?

You know that. And it's not even that you come into your mother's womb or something like that. Those are teachings for lower people.

The way you're reborn is that the seeds in your mind shift slightly, in the same way that the seeds in your mind shift when you're open and born. It's not more difficult to be reborn than it is to open a door. The door doesn't move.

Seeds in your mind stop, new seeds come up, the door is open slightly more. Those seeds die, new seeds come up, the door is open a little bit more, the angle increases. There's no such thing as a door opening.

It's just seeds in your mind, they die and they are replaced by other seeds. And there are, what, how many? 65 per millisecond.

So it's really stills going like, dig, dig, dig, dig, dig, dig, dig, dig, dig, dig. So it takes like, I don't know, 65 stills to get a door open. And that's just coming from your mind.

So it's not different to die and go to another realm. It doesn't take more time than opening a door. It's just a series of stills, new stills.

And then you look down and you have a paw. And someone's usually chasing you. And that's all.

So a person of lowest capacity, who is way above us, they're aware of that, and it scares them. And they understand that the only thing that separates me from a paw is the time of a single breath. And then they're nervous about that.

You never know when you're going to get hit by a car, walking out of the teaching. And, you know, Nemo's a pretty wild driver. And, you know, you just don't know.

So they are educated enough to be very concerned that negative seeds should not ripen in the moment of death. And they do what they have to do to stop that. And they come to a teaching like this to learn how to make those seeds not ripen.

And then we finished second level motivation, middle person, medium person. Their reason for coming to this teaching would be, you know, even if I control the negative seeds that might ripen as I die and create a very bad world of pain, suppose I can stop those seeds from growing and I just have positive seeds grow and I become a human again. Then I have to go through again the same sufferings that I went through in this life.

Being born is intense suffering. I think your mind blocks it out. I think you just don't want to think about it.

But being born is the process of gestation, nine months, closed in a small closet without being able to move. And then coming out is very traumatic. And I think the mind blocks it out.

And then to go through a whole life of ups and downs. Old people got old partly because their karma wore out, but partly because of the constant flow of ups and downs in life. Small ups and downs are what age people more than the body falling apart.

You see, it's just this constant small hopes and then small disappointments, small and young. And each one wears you down. Each little negative thing wears you down.

And so a person of medium capacity in life, I don't want to be born into that kind of body. I don't even want to be born into that kind of world. I want to be born, I want to reach a place where I can no longer suffer at all.

Not just suffer in a high position. See what I mean? I want to reach a place where I don't suffer at all.

That's medium capacity, and we just finished that. Now we're going on to how would a person of highest capacity, why would they come to a teaching like this? He hasn't started the Lam Rim yet.

He's just telling you to examine why you came here, and why you'd do anything. If nothing else in this week of teaching, I'm hoping that you will develop a small habit. Before you do anything, before you come out on the stage to teach, before you play a song on the piano, before you eat your Indian dinner, which was so nice, before you do anything, you examine your heart and you say, why am I doing this?

All right? That's the practice we hope to develop during this week, the habit. Before you do anything, before you stand up during the break to head for the bake sale, to overpay wildly for your cookies, so that our three young teachers can go to Sarah and study this year.

Before you stand up in the break, you think, why am I going to shell out so much money for those cookies? Okay? All right?

Like that, before you do anything, you examine why. And what we said this morning in the meditation practice was, in this system, you don't fight with a poor motivation. You don't, what do you call that?

You don't confront a negative motivation, or an insufficient motivation, and whip yourself. Rather, you say, okay, really, you're headed over to the bake sale table, because you're hoping that a cute girl from Ohio will also be headed there. And that's okay, don't fight that motivation.

Don't struggle against your natural tendencies, okay? Just observe them. Somebody was trying to get me to study non-violent communication, and the first step is just to observe what you do.

So you observe yourself going to the table to meet the girl who you might get to go out on a date, who you might get to move in with you, who after six months will start fighting with you, who after a year will become your worst enemy. And then you always have to sit on the other side of the room in teachings. You have to figure out where she is in your teachings, and sit on the opposite side.

And then you will both get old, disliking each other. One of you will have a car accident. The other will feel intensely guilty that they disliked them all those years.

Then the one who didn't get in the car accident will get old, and they will go and lie down in the hospital, and then both face this huge void, unknown territory of the next life. And then follow your natural motivation. Don't struggle against it.

Just follow the implications of your current set of motivations, which is in the hospital room. The motivation to go to the bank sale table, to bump into the girl from Ohio, ends in the hospital bed. And then the void beyond that, the unknown beyond that.

And let your mind get in the habit of ruining all pleasures you have. Get in the habit of examining what your motivations are, and what are the consequences of those motivations. Where do they lead to, inevitably?

Then circle back to standing up to go to the bank sale table. Then circle back to standing up to go to the bank sale table. Approach the bank sale table, hoping the girl from Ohio is also approaching it, and think, may something about our meeting contribute to the happiness of all people.

And that's all. You don't have to change the motivation. You can still want to grab the same cookie as her.

You got to be fast, though. But then the whole motivation is sweetened. It's not ruined, it's sweetened.

It's made meaningful. And meaningful things are much sweeter. They make your life much more sweet.

It's much more sweet to, you know, walk up to somebody with the intention that perhaps together, your practice could be stronger than individually. It's that kind of motivation. It's the same action, still going to the bank sale table.

But having gone through the long live in your mind, and come back just before you stood up, by now she's probably gone to the cookie and sat down. You have to learn to do this class, okay? And then, what we were saying this morning is your actions may not change that much.

It's just that the motivation becomes sweeter and sweeter. And you never do anything without great spiritual power. And it's sweet.

And you still go to work, and you still do all the things you do. Okay? That doesn't change much.

All right. Now we move on to the motivation that a person of greater capacity would try to have. As expected, we are moving through the classes slower than expected.

And we'll finish all ten by the end of the retreat in August, okay? And just get used to that, okay? I'm not going to rush this particular teaching.

I'm enjoying this book. And if it takes a long time, I don't care, okay? So you won't get past homework three tonight, okay?

But if you're already helpful, let's do it. Yeah, so we'll probably just reach the end of it, or maybe not. So don't stress.

He didn't even write homework for you. Okay. We're at page 11A, first line of the book.

On the DE TZAM GYI CHOG GANG ZHIG LA DE TZAM GYI MI CHOG TE Is it enough motivation to sit down to listen to this teaching in this room tonight, just wanting not to suffer more? Is that enough of a motivation? MI CHOG is not enough.

RAB CIG PA'I DUN DUN GNYER DUN DU GNYER RANG DRA CHOG PA'I GO PHANG THOB NA'I DE TZAM GYI RANG DUN YOD MYONG TSUN LOR RDZO If you are able to achieve nirvana in this lifetime, which as we saw from the teaching, what, Monday night? Last night? Yeah, it's a long time.

Involves seeing ultimate reality directly and then using that knowledge to eliminate your negative emotions forever. That's the definition of nirvana. You see ultimate reality directly and you use that experience to remove your negative emotions forever.

Suppose you are able to do that and just reach nirvana in this lifetime. RANG DUN YANG YONG TSUN MAR RDZOG SHEN DUN YANG MI TSE BA LER MED This is a very common Lamrim expression. Ready?

RANG DUN YONG TSUN MAR RDZOG SHEN DUN YANG MI TSE BA LER MED All Buddhist motivation is divided into two halves. Wanting to achieve your own goals and wanting to achieve the goals of others. Sometimes a Buddha is defined as that being who has fulfilled both goals.

They have done the most that can be done by anybody to fulfill their own goals. And by so doing in the proper way, they have contributed as well as anyone could to the goals of others. So we usually divide your own interests and other people's interests.

He says, if you are able to reach a simple nirvana without going any further, RANG DUN YANG YONG TSUN MAR RDZOG you haven't really even finished your own goals. Even just your own goals are not complete yet. SHEN DUN YANG MI TSE BA LER MED And you have done no more than a puny contribution to the goals of others.

By achieving a personal divinity in which you no longer have negative emotions, your own goals are incomplete and the service of others is minimal. DBANG PHRAD ZHIG GIS DANG MI SHES PA'I GYI ZHIG SOG MAR DBANG DE'I PHYIR Because you have not yet eliminated the obstacles which prevent you from reaching omniscience and the four causes of unknowing. Let's look those up.

Where are you? I didn't put it. No.

Okay. I have to get it to you later. In the Amidanda system, what separates a person who has reached nirvana from a person who is a Buddha is called MI SHES PA'I GYI ZHIG SEM MI SHES PA'I GYI ZHIG Let me look it up.

It's a really exciting search program. So just for those of you who are slaving away your whole life for the ACIP project, here's the cool stuff you can do. So I'm looking for these four kinds of obstacles to omniscience.

I'm going to search a million pages. You ready? Ding.

Done. Okay? It's cool, right?

And it's not on that page. Okay. Normally.

I mean, they mention it, but they don't list what they are. I'm looking for... Let's try again.

[Говорящий 2] (17:36 - 17:44)
Okay. They're all mentioning them, but they're not listening. Yeah.

[Говорящий 1] (17:46 - 20:33)
Anyway, as I remember, it's like being able to see infinitely far away what's happening in detail. The ability to see infinitely far in time, forward and backward. I believe the ability to see into a student's mind and see perfectly what they need for a thousand years from now.

You know what I mean? And there's a fourth one. Okay?

I'll look it up. So in the Amitabha system, these four, the lack of these four is what separates a person who's reached nirvana from a person who's Buddha. In the higher schools, it's special obstacles within your mind which prevent you from becoming omniscient.

So what is omniscient? The human mind, as it is now, even if you are who you seem to be, which I don't know, but the human mind, even now, is possessed of the capability to see all things in all times at the same moment. Okay?

Your mind was built in the factory to perceive all things in all times in a single moment. Okay? It's not a problem for your mind to look at the page you're on now and also read all the other pages of the book at the same time.

Okay? Your mind has this capacity. And that capacity is covered or it's blocked.

Okay? And then what separates you from being a Buddha mentally are these subtle energies in the mind, obstacles, which block that capacity. And if you do yoga well and you're able to open the heart chakra, or if you meditate well and you're able to have a direct experience of emptiness or something like that, in the same day, during that day, you will have experiences of what it's like to be omniscient.

Okay? You will have brief flashes of impossible things happening. For example, seeing the faces of every living being in the world at the same time.

Animal and human. Okay? You have that capacity.

And when you open the heart chakra fairly well, you will... that capacity will be uncovered. Alright?

So he says, pāṅcārṣe ritaṁ śepa yuṣiṣo mā pāṅga eñcā. Because you haven't removed those obstacles, you are not able to serve others perfectly.

[Говорящий 2] (20:34 - 20:34)
Okay?

[Говорящий 1] (20:37 - 22:53)
It would be like going in to see a doctor who in the first moment he or she met you could see all the medical history that you've ever had and ever will have. Okay? It would save a lot of money.

Right? So in the first moment of meeting you, this doctor could look at you and see every disease you're ever going to have and every disease you've ever had for thousands of years back and thousands of years ahead. And then they would treat you accordingly.

Would you rather meet a doctor like that or one who couldn't see five minutes into the future? You see what I mean? Because oftentimes medical treatment kills the patient because they don't see unforeseen complications.

So when he says you have no more than a grossly insufficient capacity to serve others, that's what he's talking about. Okay? When a Buddha is your teacher, then you're in good hands.

Because everything they do is designed for thousands of years ahead. They know what's going to happen to you for the next thousand years. Infinite years.

So when they ask you to do something, it's probably wise to do it. There was a joke in the diamond business. Do you know why all the diamond business is in Antwerp?

In Belgium? There's no diamonds in Belgium. And there's no cutting there anymore.

All the offices are in Belgium. It's near to Switzerland. Okay?

And all the tax... You know, you can funnel all your income to Switzerland, to a bank account, and not pay taxes anywhere. You see?

And the Belgian government doesn't mind. Because they tax you for moving the money to Switzerland. And it's legal.

But in the diamond business, they say, if you're on the top of a 20-story building with your Swiss banker, and he jumps, just jump. You know, don't ask any questions.

[Говорящий 2] (22:54 - 22:54)
Just jump.

[Говорящий 1] (22:56 - 27:39)
He knows something. You know, so... It's like that.

You know, you should try to find a mama or who you believe, at least, is a Buddha. And then... And then feel confident in following their instructions.

Because they can see your future indefinitely. And they might tell you to do weird stuff that has implications for a thousand years out. And therefore, it's not necessarily the case that their instructions would seem logical to you at any given moment.

Okay? If you don't think your teacher is a Buddha, then you should find one that you think is. Okay?

That simplifies things. You should some more foundation. DE NA RAB DBYEL CIG LA RJE BYANG NYID RJE DGOS PA LTAR Okay, like, this is a totally impossible expression.

In Tibet, there were no bridges. Until recently. And...

So you go half a mile, and you run into a river. And then there are 40 places. They're called ra.

And not spelled the same as the other ra. It's misspelled here. Sorry.

Anyway. Then, that's places where the river gets broad, but shallow. And it's usually gravel.

And then you can walk across. Okay? But, especially if you're a monk, you have to hitch up your skirts and gather them in your hand.

Okay? Then, you have to be able to hold all the stuff you're carrying and hold up your skirts at the same time. Got it?

So, if you're going to cross a fort, you should learn how to hold up your robes and carry your stuff with the same hands. Okay? What's it got to do with what we're doing?

Say, thinking out loud, that's what we are talking about. You can enter a lower track. Okay?

There are lower tracks and higher tracks. Lower track, you go through your whole spiritual career on a lower track. All the way up to Nirvana.

What makes it a lower track? We talked about it last night. Maybe you don't understand emptiness completely.

Or, certainly you don't have a bodhisattva motivation. You are not operating... You don't get up to go to the bank sale table to save the world.

Because a bodhisattva would. By the way, is it impossible that a bodhisattva would get up to save the world and meet the girl from Ohio? Very possible.

Okay? No problem. So, you can go along a lower track, have no particular concern for other people, and you can reach Nirvana.

You can struggle along the five stages of spiritual evolution and reach Nirvana. You can do it without developing a concern for the welfare of every other living being. It's possible.

But then still you're going to have to start over again at the beginning of the same track, the same five paths in the bodhisattva track. Okay? So you might as well, what?

Hold your robes and your stuff and walk. Okay? Which means, follow the teachings of the lower track which are shared with the higher track and follow the higher track at the same time.

Rather than going all the way to Nirvana on the lower track and then coming back for your stuff and then going to the whole thing again on the bodhisattva track. Go on the bodhisattva track and you will be holding both at the same time. Got it?

Okay. By the way, those of you who care, the fourth syllable of the fourth line, where are we? Can you get that line that starts with CHOD PA LA?

The line that starts with CHOD PA LA?

[Говорящий 2] (27:44 - 27:47)
Did you resplit the lines? Yeah.

[Говорящий 1] (27:48 - 28:05)
Okay. That's what the people who call it the Tengu do. And we can't see where we are.

Okay. Hopefully, it's just that. Anyway, CHOD PA LA.

SHI NENG. What's a SHI NENG? SHI NENG.

[Говорящий 2] (28:07 - 28:07)
Huh?

[Говорящий 1] (28:09 - 44:29)
Shamatha. Okay? Ultimate capacity of meditation.

We spoke about SHI NENG about 10,000 times last course. Okay? That's where he's like flying off.

Okay? That's SHI NENG, Shamatha. But this spelling is different.

Those of you who care, this is SHI NENG, which is a Tibetan colloquialism for then after the fact. Okay? SHI NENG.

Say SHI NENG. The second one is Shamatha. The first one means after the fact.

People get them confused all the time, which is unfortunate, because then they start talking about after the fact, when they're supposed to be meditating. Okay? All right?

And those of you who care, that expression is very common in colloquial Tibetan, in the monastery, for example, when you want to say, finally. Like you send somebody out to find your ascent, and they like wander around outside, they look through all the cars, and then they come back and bring it, and you say SHI NENG. Okay?

SHI NENG. All right? It's a nice word to know.

It's not the same as SHI NENG. Okay? SHI NENG.

Now, you'll have to go back and start over again. DER NAG DGOS PA'I CHI BLAB, SANG SHUB CHE, LAG DE GNAS, KHYAB PAS PAR, CHE ZIN. For example, suppose you enter a monastery.

Okay? Entering a monastery is not easy. Okay?

Because the food is free. Okay? So, someone has to vouch for you.

Maybe three people will vouch for you. So, first of all, three monks have to vouch for you. This guy can be a good monk.

And then you have to get accepted by one of the 12 colleges. Instead of me, you have to be accepted by one of the 12 colleges. One of the 12 colleges has to say, we accept them as a member of our college.

I remember, it was a very moving ceremony to be accepted. And you feel like, wow, I'm in the club now. And then they vouch for you.

All these people have to stand up and vouch for you. Then somebody has to vouch for you. Then you enter the monastery.

Then your first formal duty is washing dishes. And that lasts for a long time. Okay?

I washed dishes for eight years. Okay? The youngest monk had to wash dishes.

Then you might work up to tea pourers. The little monk who runs to the assembly and pours tea first. They don't have bake sales.

They have tea in these huge metal pitchers. And the abbot says, come. And 30 novices run in and start pouring tea into everybody's wooden bowl.

So, that's called a latte. Latte means they have a good head. Like mom, like Lila.

The day means happy or pleasant. So, latte means good head. Because they can pour tea all over everybody.

They got to be able to pour tea for like a thousand guys in 30 seconds. And not spill it on anybody. Okay?

He says, you enter the monastery. You work your way up from latte to Kimball. What's Kimball?

Abbot. So, you work your way up from the tea pourer guy up to abbot. Which normally takes about 50 years.

Latte means Kimball is a good head. Latte means good head. Then you quit that monastery.

And you go sign up for another monastery. And you wash dishes for another eight years. And then you get to be the latte and pour tea for what?

Ten years. And then you struggle your way up to abbot again. Okay?

What's he talking about? Yeah, it goes through a Hinayana trap. All the way to Nirvana.

And then start over again on the Bodhisattva trap. Why waste your time? Just enter the Bodhisattva monastery in the first place.

Okay? Like that. It's a very important example in a monastery.

His listeners were like, yeah. Could be that stupid. Okay?

Therefore, it's very crucial that we learn from the beginning to have a Bodhisattva attitude when we undertake any task. Okay? We undertake any task from the beginning with a Bodhisattva attitude.

Okay? which is third love, ant. Okay?

Third love. They are LOK GRING LAS. LOK GRING is...

Who is that? Shiksha Lekha. Who wrote that?

I think it's Arya Nagarjuna. I'm not sure. NAD DU KHOR BA'I RGYA TSUG KHONG SUG GYUR MED LOB YI NANG DU PHUNG BA LTA BUR YI NANG BZHIN DU KHYES SHIG PHOS PAS BLO MA ZHES PA'I DE'I POR MED KHYAL TE PHYI PHAR BYED NA DE LA'I PHYAL POR MED PHYAL BAR MED Sorry.

NAD DU KHOR BA'I RGYA TSUG You are in a boat. RGYA TSUG You are on the sea. KHONG SUG GYUR BAR You are sailing on the ocean sea.

LOB YI NANG DU You come to a... What do you call those things? A whirlpool.

A whirlpool. There's another word. There's a fancy word.

Like a maelstrom? It's a big... It's like what your bathtub does, but it's big enough to sink the Titanic.

A vortex? A vortex. Yeah.

Anyway. You know what I'm talking about. Someone falls off the ship.

Like you're on the edge of one of these huge whirl... There's a word. Sounds like vortex, but it's not.

What's it called? It's at sea level. Anyway, it's like spinning around.

And then someone falls off. And then they kind of stop, and you keep going. I used to row.

What do you call it? Crew. Yeah.

And if you... They call it feather. Feather means if the oar catches on a ripple, and it's ripped out of your hands, and it flies out of the boat, hopefully it doesn't take your chin with it, then you're supposed to jump out of the boat.

Because they can't carry you, because you're not contributing. You're supposed to immediately jump out of the boat. You get hit by everybody else.

But then you're going about, I don't know, 40 miles an hour, and then suddenly that guy is way back there. He's in the water, like 50 feet behind you in a second. This is the same.

Somebody falls out. While you're in the whirl, male or whatever, you can see them across the whirlpool. You can see them on the other side.

Whirlpools are as big as like 20 ships or something. lo'i nangar sumatawa nang shin du ke shi phobay lo ma shepa We go through cycles of death and entering new worlds. And then we forget who the person who fell overboard is.

Like we go through another cycle. And then we can see them across the way. And we think, who was that?

We forget they fell off the ship that we were on. You see what I mean? Like we see them struggling, drowning.

And the ship has already passed to the other side. And you're looking across and you say, and you forgot who it was. Maybe they were your mother or your father.

And time passes. There's a huge trauma in the mind when seeds of a whole lifetime are destroyed. And you can't remember much.

Then you might run into someone. My brother died, I don't know, 1975 or something. Then I wouldn't recognize him now if I met him.

Supposedly he should be, what, 30-something now. And I wouldn't know him if I ran into him. But sometimes you wonder.

You meet somebody who looks a little like him. Lo ma shepa kyalte chik thak chino. And if you refuse to throw a lifeline to that person because you didn't know them anymore, right?

They tell poor men, what would be more shameless than that? See, that's your own brother. And you just don't recognize him anymore.

And you don't help him. You just say, I don't know who that guy is. And because of the passing of a whole lifetime, you don't recognize him anymore.

And then you say, good luck, man. But you don't try. But in the chesum vatah, ranggak tenzin lo ma shepa tsam le.

We have been, all of us in this room, we have met each other countless times. And if we are in this particular room together, we must have been extremely close. We must have been family.

Each one of us has been family of another within the past two or three lifetimes. You have been very, very close to me. Or you wouldn't be in this room.

You wouldn't have the sense to be sitting through the highest mahamud teachings with someone unless you were extremely close in the past life. But we don't recognize each other. You can't say that's my brother, that's my mother, and that.

Bona dena senten tachikhi. Dagi mama chepa chikyang me. And there is no one in this room who has not been your mother.

There is no one in this room who didn't have their insides ripped out, burying you. There is no one sitting around you who didn't risk their life to give you birth recently. No one you meet in this room has not suffered.

Forget the pain of birth. I mean, what about the next 20 years? No, it's just when you decide to have a child, we sacrifice a lot.

You know, it doesn't end. And there's no one in this room around you now who hasn't done that for you recently. Dagi kyo, changmei pa shinti, mayang changmei.

I have had countless lives, and so I have had countless mothers. Denchen takimba ma chepe, senten chikyang me. Therefore, there's not a single living person in this world who has not been your mother.

Ma nang che re kyi, taten sin din ma dang, kyepa me pe. And they weren't any less kind to you than your mother in this life has been kind to you. They've been equally kind to you.

Jinki kyangpa shataye. Each one of them took care of you hour by hour, day by day, year after year. You know the 85-year-old lady I take care of, right?

She's coming on Thursday at home. We're practicing 1920s jazz songs to make her happy. She's still taking care of her kids.

She's still like, she's still, you know, they still come over and cry, and she, you know, after 65 years late, they still come and whine, and she still hugs them and tells them, you know, okay, things will be all right. So everybody around you has been doing that for you for countless lifetimes. Everyone in this room has held you in their arms for countless hours and comforted you.

shatayi me. sen jen tang che dang tsen ni ma ni ma chepa dang jinki kyangpa la kyepa chok chok kyang me And there's no difference between the way your current mother took care of you and the way they did. There's no difference.

It's not like they took less care of you than your mother did. yang dak shik gi ri dak sen te sen jen tang te dak yin pa ma yin te ma yin pa mo shik gu Then he says, some people get a weird thought in their head. By the way, there's another weird thought that Americans get in their head, but I'll tell you the one he says.

Some people get this weird thought in their head. It's not true that every living being has been my mother, because if they have, I would recognize them. ma ma yin te shi gu pa me de da nukpa shepa so tsen di ma yang nukpa shepa mang du si pe But you know, even in this world, there are lots of people who don't know who their mother was, who their birth mother was.

There are lots of people who were adopted or things like that. They couldn't meet their mother on a bus, sit down next to them for an hour and not know who they were. If it's possible for people in the same life not to recognize the person who gave them birth, then what's the big deal about not recognizing people who were your mother in other lives?

He's like debating this guy. The debate you get in America is, I don't like my mother. My mother didn't take care of me very well.

That may be. It could be. Parents, when the kid comes out, oftentimes they're not ready to have a kid.

They don't know what to do. Maybe they're not very good at it the first two times. Mama Christy's dad has had now three families.

He's on his sixth and seventh daughters. He told me one night, he says, now I got it right. However your mother, you go to your mother's house now and she treats you like you're 13 and yells at you and bosses you around and you don't get along.

It doesn't change the fact that she conceived you, that she decided to keep you, that knowing that it might cost her her life, she bore you. She knew that it's dangerous to give birth and she knew she might lose her life. She knew it would be extremely painful.

She knew that. She still decided to do it. She carried you for the nine months and then afterwards, you can say you don't like your mother, but she taught you how to talk.

I mean, it's happening right now. She taught you how to talk. She taught you how to walk.

She taught you how to wear your clothes. She taught you how to not be like an animal.

[Говорящий 2] (44:30 - 44:30)
You know?

[Говорящий 1] (44:38 - 54:26)
No, and there's no rest. It's constant. I mean, if they leave you for an hour, if they leave you for a couple hours, you could die.

You might kill yourself or something else might kill you, right? So you could say, after the age of 15, my mother didn't like me. But you can't deny that she took care of you every hour for many years and that she missed her life to bury you and that it was extremely painful.

So you should have some kind of desire to pay them back. Even in this life, there should be, unless you're like, I was going to say retarded, but my mama told me not to say retarded anymore. Unless you're like really physically, mentally challenged, you'd have to be some kind of a very cold-hearted person not to want to pay them back, not to want to repay their kindness.

You'd have to be an extremely insensitive person not to want to pay back their kindness in some way. I like Jesus in the Bible. He says, what's a heart of stone?

You have a heart of stone or you have a hard heart. You'd have to have a heart of stone not to have some small desire to do something bad to help you, right? DE YANG PHRAD PA LA SRED DANG KHO MO LA LTU BA DANG U BA LA NOR SOGS BYIN TE SEMS PAR PHRAD PA YANG BYIN TZU BA TZAM YID BLUR To pay her back, you could make her some food once in a while.

KHO MO LA LTU BA You could make her something to drink when she was thirsty. U BA LA NOR When she needed money, you could give her a few dollars, right? You can do that.

SEMS PAR PHRAD PA YANG BYIN TZU BA TZAM YID BLUR I would admit that, says Pabongkor Rinpoche, I would admit that that is some kind of repayment of their kindness. I would agree. WEN KYANG DE TZAM GYI DANG PA CHEN MIN GYUR But that doesn't really help them much.

What? Keeps them from being hungry for a few hours. Keeps them from being thirsty for a few hours.

That's not such a high way of repaying their kindness. MIN GYUR CHEN SO BAR CHOG TU GYUR PA NI DE BA THAM BYED DANG GYUR PA BYED DE BA THAM BYED DANG GYUR PA BYED The highest form of repaying someone's kindness would be to give them every happiness that is possible and to take away every suffering they would ever encounter. It's a little more radical.

Our goal is not to fix spaghetti dinner for Mother or to make sure she has water in her house. It's like you have the capacity to prevent your mother from ever suffering again the slightest pain and you have the capacity to give her every happiness there is. Then why give her something less?

Does that mean you shouldn't cook spaghetti dinner for your mom? No. They're not mutually exclusive?

Spaghetti is one of the pleasures of life. DONG BAR CHEN MIN DE BA THAM BYED CHEN SO BAR ME DE There is no higher form of repaying someone's kindness than to help them reach a state where they could never suffer again and that they would have all possible forms of happiness. If you're going to pay your mom back, you might as well go big time.

ME DE DE NA MA SEM CHEN DIN NAM DE BA THAM BYED DANG DE NA MYONG BA'I BYAM PA Therefore, we have to try to develop LA, maitri, which is defined as wanting them to all have every happiness, and DUNG YAL THAM BYED DANG BYANG RIN GYEL PAS NYING RJE and KARUNA, compassion, where we want them to be free of all kinds of pain, every kind of pain. Even like, what do you call it? Chipping their fingernail.

You see what I mean? You want them to be free of all kinds of pain. DE YANG MA RIG PAR DE BA THAM BYED DANG DE YANG MA RIG PAR DE BA THAM BYED DANG DUNG YAL THAM BYED DANG BYANG RIN GYEL PAS NYING RJE KUN DU DAG LA BHAG PA'I DE DAG LA BHAG PA'I CIG DU BYANG BA'I CHAO NYAN PA'I KUN DU BYANG RIN GYEL PAS NYING RJE KUN DU BYANG RIN GYEL PAS NYING RJE We have a whole class coming up in New York, May 1st, about the idea of phak sam.

What's phak sam? Phak sam is where you take responsibility. The buck stops here.

Okay, box off means the box stops here, okay? I take responsibility, okay? Like in an organization, I think for the organization to succeed, there has to be one person who says, I'm responsible, you know?

Whatever happens, whatever problems, financial, personnel problems, every kind of problem there is, I'll take care of it. If nobody else will, I will, okay? The box stops here and I accept it.

Happily, I accept that responsibility. Plot sum is a very beautiful concept, okay? Plot sum means, I'll take care of it, or die trying, okay?

Like that. Plot sum is very, very beautiful. And I think it's, the reason I chose it for New York, for the teaching in New York at the Three Jewels, is I felt like we don't have that so much anymore.

You know, it's like we don't, the idea of plot sum has sort of disappeared a little bit, or I don't know, like you don't meet people who say, you know, don't worry, whatever happens, I'm there, I'll take care of it, you know? I'm responsible. You mostly meet people who say, ah, you know, right?

So, in this case, plot sum means, I'll take care of my mom, zuh, okay? I'll make sure they have what they need, and I'll make sure they don't have any pain, ever, okay? I'll make sure that they get everything they ever wanted, and more, and I'll make sure they never have any form of suffering.

And I don't care if no one helps me. I don't care what. I'm the man, you know, or the woman, okay?

I take responsibility, that's plot sum, okay? So he's describing that here. I, myself, even if no one helps me, I accept that responsibility, okay?

It will, if I'm the only person, in the scripture they say, even if I'm the only person who wants to do it, and everyone fights me, you know? Much less, where's the cheek and littles? Aside from, much less help you, they try to thwart you, or they hassle you.

And you say, I don't care if no one helps me, and I don't care if everybody in the world tries to block me, I am going to save the world. And I take responsibility for everybody, okay? I take responsibility, like that.

It's very beautiful. I feel, really, I don't know, excited when I think of that. Spider-Man can do it, it's okay, okay.

When all that, when you're the rich, and now this gets a little uncomfortable. Then Pabongka Rinpoche says, excuse me, but do you have the capacity to do that? Like, can we trust you?

You say we should all put ourselves in your hands. Like, what are your qualifications to save the world? You know, how good are you at that?

Okay, all right? He said, then Pabongka Rinpoche said, chen chen thang chay dak sho, sen chen chi kyi yong, den shang yin yin pa may mo. To be frank, you don't have the capacity to make yourself happy.

How are you going to take care of everybody else? He's like being very honest. He says, from my observation, knowing you for how long I've known you, observing you, I don't believe you know how to make yourself happy, much less everybody else.

What are you talking about? You can't even make yourself happy for a week, a week straight. You don't have the capacity to make your, with all your effort and all your attention and all your skills and all your devotion to yourself, you are not able to go through a whole day happy.

Then what do you mean you're going to take on the, you're going to hot stomp everybody else? Well, that's just like, you know, okay, well, what do I have to do to get qualified? You know, like Spider-Man drank a potion, right?

[Говорящий 2] (54:27 - 54:28)
That was Spider-Man, that was Spider-Man.

[Говорящий 1] (54:29 - 54:31)
Yeah, that was Spider-Man, that was easier.

[Говорящий 2] (54:32 - 54:36)
Okay. Okay. Okay.

[Говорящий 1] (54:37 - 56:42)
Why does Spider-Man hit my head? re shik nye rung dang dak sa la ne te chok chok se ma lam kyi kyang sen chen gyi dun nyu le He says, I can admit that people who have reishi nirvana or people who are high bodhisattvas have some capacity to help others, but de yang nyi tse wa le sang gye ji tar nyu pa min But they don't have the special skills of a being who can see all time and all space. They just are limited.

That's that thing that the doctor who can see your whole medical history for the next 10,000 lifetimes. They might not give you the pill that you expected. de na sen chen gyi dun ze pa la gen dak dang chak wa nyi sang gyi nyak chik Say, nyak chik.

Nyak chik means one and only. The one and only person who is able to really help people is someone who is omniscient. The Buddha's omniscient is the Buddha omnipotent.

We say no. We say you can reach a state where you know all things, but you can never reach a state where you have all power. It's not possible.

If it were possible, I wouldn't have had my car break down. I only got the bill at the day that I got it for my car. All right?

I was lucky, you know? The guy the week before took double. He broke down twice.

If it's possible for, if there's an omnipotent being who's not a schmuck, then I wouldn't have any problems at all. Okay? The fact that I am having problems either means there is an omnipotent being who's a schmuck, or there's nobody who's omnipotent.

I prefer to think the latter.

[Говорящий 2] (56:43 - 56:44)
Okay.

[Говорящий 1] (56:44 - 1:07:09)
All right. I don't think it's fair to be omnipotent and not help people. DE'I KUN YONGSEN RINPEN KYANG SEM CHEN PHAG TU MED PA MING DU LA KUN MYUR ZHIG You know when they paint a Buddha?

You can't see here if you come up close. They put it up as a couple. But there are light rays coming out of their body.

You can see like a network of light rays coming out of their body. So the idea is that every single gesture, when an enlightened being makes an offhand gesture, that in itself helps billions of critters in the universe. They go like that for a reason.

And then just, they go like that, and then 10,000 people are happy with it. Okay. So the effects of their, the repercussions of their slightest movement are helpful for countless people.

SEM CHEN PHAG TU MING DU YANG RANG YI KHANG DANG NGON LOB DANG SEM PA DANG BAG LA NI YANG DANG THUB PA KHUR KHRU Okay. Okay. We'll finish this slide and then we'll take a break.

For, basically. RANG RANG KYI RGYED DU CHOD DANG PA SEM TSE NYID PA'I PHYIR This is very, very famous in Buddhist scripture, okay? This is, the whole thing is famous.

But I'm just giving you the main things, okay? A Buddha has the power to know someone's karma. Their WANG PO, their SEM PA, their BAG LA NI YANG RANG, okay?

So there's four things, okay? Their KHANG, their WANG PO, their SEM PA, and their BAG LA NI YANG RANG. You guys know KHANG because we talked about it in a lot of dialogues.

What is KHANG? KHANG means their propensities, right? What they might be good at.

Some people often come up to me and they say, what should I do with my life? And then you, if you were a Buddha, you could look into their heart and say, you should be a lawyer, you know? No, I have John Rodehouse, okay?

You know him from Chicago. He's like 70 now or something, 65, I don't know. But he's a lawyer, and he's a good lawyer, and he helps many, many people.

So he was a hippie in 1965 or something. He was just a hippie, and he was following around Chogyam Trungpa, you know? Just no money, always following around Chogyam Trungpa, who was one of the first lamas to come to the United States.

So then Chogyam Trungpa looks at him one day and says, John, you're going to go to law school next year, you know? And John's like, huh? You know, I'm a hippie, you know?

He's like, no, no, you're going to law school. And he told him to leave. And then he went to law school, he became a lawyer, okay?

And there was a very crucial moment in the history of the Shambhala centers, and they needed, it was a crucial moment for their existence and they needed a lawyer. And he was there, and he saved it. And the whole Rocky Mountains had all this stuff in Colorado, in Nova Scotia, Tipton, Chittenden, all of those places, Boulder.

The world didn't stick. They all exist because John was a lawyer at the right moment, okay? And he saw his calm.

You see, the lamas saw his calm, and he saw his future. And he said, go to law school. And he obeyed his teacher, which was really unusual.

But then, and he didn't want to. It was the last thing he wanted to do. I mean, the worst thing for a hippie to do in those days was to go to law school.

I mean, it's the most, you can't. Embarrassing thing to be asked to do. Go straight, wear a tie, go to law school.

No, please, anything but that. Okay, wangbo means power, like wang means empowerment. Wangbo means your intellect, okay?

Your intellectual powers is called wangbo. How intelligent are they? Some people you can, you know, a student can get close to you, and you can put them into shape quickly, which is always painful, okay?

But they have, they're sharp enough to take it, you know? So you can push them a little faster than is comfortable. But they have the intelligence to know that this is gonna work, that I'll do it.

It's not pleasant for me. The lama is pushing me a little fast. But they have the intelligence to know that it's gonna be, it's for something important, okay?

That's called wangbo, okay? So Buddha has capacity to see what the person might be able to do, and they can see how far they can push them, okay? Sambha means what's their general likes and dislikes, you know, what are their own goals?

They fit their demands to the student's own wishes. They're very good at sculpting their demands to the natural wishes of the student. The student always wanted to be a ballet dancer, and the lama doesn't say you're never gonna be a ballet dancer.

They figure out a way that they can save the world by becoming a ballet dancer, even if they're no good at it, okay? That's called sambha, okay? Then the last one is bakla-nyawa.

This is more difficult. Bakla-nyawa is the same as bakcha. Bak means deep subconscious.

Nyawa means to sleep. Bakla-nyawa means deep-seated subconscious seeds in the student's mind, okay? Bakla-nyawa means deep, deep-seated seeds in the Buddhist mind.

You wanna know, do you have time? The classical scriptural example of bakla-nyawa is in the Abhidharmakosha. There was a student of Lord Buddha, okay?

Jindak-delke, I think, and Kimdak-delke, and I think, I'm not sure, but the Buddha had these two amazing students named Sariputra and Rao Galiayam, right? And I forget which one. I think it was Rao Galiayam, but I'm not sure.

But one of them had the ability to read people's minds. So this guy came to apply to be a monk, you know? And the Buddha, to save his time, wouldn't even interview everybody who came to be a monk.

He would have Rao Galiayam, I think, go out and read the person's mind and say they do have a seed or they don't have a seed. And if Rao Galiayam said they didn't have a seed, then the Buddha wouldn't waste his time on an interview because he's busy, okay? So he sent Rao Galiayam out to mentally check this guy's mind.

And he came back in and he said, hopeless, there's no seed anywhere in his subconscious. And the Buddha goes, bringing it. And Rao Galiayam's like, why?

There is a seed. There's one seed in the mind. Among billions of seedless minds, there's one seed.

He can become a monk and he will become a monk. And Rao Galiayam is like, I don't see it, Rao Galiayam. And he says, look down at the cortex to the left.

And he's like, oh, I see, I see a fly. And the Buddha's like, yeah, he was a fly. How does that make him qualified to become a monk?

No, look closer. He's on a cow turd. That's it.

I don't understand. Look deeper. Cow turd is moving.

You got it. What? There's a rainstorm.

The cow turd is being washed down the side of a hill. How does that make him qualified? Look deeper.

Oh, the cow turd is floating down the hill towards a stupa, towards a shrine. Yeah, yeah, see what happens when the water hits the shrine. The water hits the shrine.

The cow turd goes around, one time around the shrine. He does one circumambulation. He's riding on a cow turd.

It has a fly in a rainstorm. He says, he can become a monk. He's got that good karma in his mind.

He's got that seed in his mind. That's baklava in yellow. Sounds like baklava.

So a Buddha has the capacity to look deeply into the student's mind and see. Okay? Bata me what the code is.

From tumbe kor chu, okay? Say tumbe. TUMBE KOR KOR CHU Switch the last two words.

CHUKU CHUKU Okay? Say chuku. CHUKU Or you can say tumku.

TUMKU Chuku means, nowadays it means a reincarnated monk. Like the second Pabongka Rinpoche would be called a chuku. But originally it meant an avatar sent by an enlightened being.

I love that movie. What's the best part of that movie? You tell me.

What's the best part of that movie?

[Говорящий 2] (1:07:09 - 1:07:14)
Huh? What's the best part of that movie?

[Говорящий 1] (1:07:14 - 1:09:32)
Yeah, he's dying in the trailer. And she, oh yeah, I'm gonna cry. She feels him.

She senses him. She breaks into the trailer and she sees he's just a cripple. He's not what she thought he was.

And she still recognizes him, right? And then she still loves him. You know what I mean?

Okay, anyway, where were we? Oh yeah, so a Buddha has the capacity to emanate perfectly to address a person's capacity, their thoughts, their intellectual level, and their deep-seas. Okay?

I got it. They have perfect capacity to show whatever form might be perfectly suited to that student at that moment. Last line, they will have cookies.

RANG RANG GYI KHYEN PO'I CHOS BSTAN PA SONG ZAD NYON PA'I PHYIR They also have this beautiful ability to speak whatever language the student needs. Okay? They can speak all languages.

SARVA BHUTA RUTA SNYANA Where does that come from? Yoga Sutra. They have the capacity to speak all languages.

And then they can speak whatever language the student speaks. They can speak to them in their own language. It doesn't just refer to a foreign language, right?

If they know how to talk people's talk, if they walk into a bar, they're like, who's winning the game? You know, like that. They immediately mark to the person's language, and the person immediately feels comfortable with them.

And that's a skill you can start developing now. Pay attention to how people talk and what they talk about, and then try to mark to them, and then they'll feel more comfortable with you. Okay.

So we'll take a 10-minute break, and then when we come back, we'll do some questions, okay? And maybe we'll have time to do a little bit more.