«Дар освобождения», курс 3 «Зачем мы живы? Стремление создать совершенный мир», занятие 7

[Говорящий 1] (0:01 - 27:45)
We just got through the section, a beautiful section, Pabongka Rinpoche had asked, he had said, who can see into people's mind, oh I think it's a little too hot in here, right? Is it too hot? Yeah, they're gonna fall asleep faster.

Pabongka Rinpoche had said, you know, who has the capacity to really help people? You know, and we spoke about the example of a physician, a doctor, who could see all your future, who could look into your future before they made, before they prescribed your medicine. So they know what's going to happen to you in a week, and in three weeks, and 10,000 weeks, and 10,000 years.

And then how would their capacity be to prescribe for you the right thing? You see what I mean? And then Pabongka Rinpoche had said, well, if you were really committed to helping other people, what's helping other people mean?

Basically making them, helping them make themselves happy, right? And what's the best qualification for that? You have to be happy.

Basically, I mean, if you're selling anything, you have to have trial, right? And I mean, the best qualification for teaching happiness is that you're happy. You know that.

So then he said, well, how can you really help a lot of people to be happy? Oh, you should be able to read their minds and see their futures, and see what's going to happen for years out, many thousands of years out. And then he said, well, who has that capacity?

And the answer is we all have that capacity. We all have that capacity. We are in a very, very odd moment of our evolution in this world.

We are possessed of the capacity to see all things. And we are possessed of the capacity to appear in all worlds and to assist the beings living there. And that capacity is temporarily blocked, okay?

We're so weird. This world is in a weird evolutionary stage. There are teachings here which are compelling and, you know, reasonable, which state that you have that capacity.

And it's blocked. And yet we're still blocked. You see what I mean?

Like, most people in most worlds never heard that they had the capacity, or they already developed the capacity and released the capacity. But we're in this strange, we're neither here nor there, right? We're like half and half, you know?

We heard that there's a, we heard we have that capacity, but we haven't opened that capacity. There are people in our world who have reached that capacity and who indicate that we could have that capacity. But then most of us haven't realized that capacity yet.

So we're in a very strange evolutionary place. So Pabongka Rinpoche says, could you develop that capacity? You see, how would you release that capacity?

And then he said, you are in a situation already, you have the ability to release that capacity because you were born of a human woman. Because you were born from the womb of a human woman. And you possess the six elements.

And then we talked about that. When was that? Last night.

So, and it was a beautiful thing. He said six elements, he didn't explain them. So we went to, actually we went to a tantric text, okay?

Don't tell anybody, all right? And and they spoke about how a body, which is born from the womb of a human woman, is hardwired. It has the structural framework, the foundation, which could support the form of an angel.

Your physical body now has an inner foundation or framework, which is uniquely capable of sustaining the body of an angel, okay? So you already have half the work is finished. Only people born of a human woman, womb, have the six elements required to sustain the body of an angel without flesh.

You see what I mean? And you have it. So even from a physical point of view, forget meditation or study or, you see, even from a physical point of view, you already have the physical foundation upon which an angelic body is based, okay?

And so he went through that, and that's where we stopped, okay? Then you just need the instructions on how to build that body, right? That's all you need.

You just need reasonable instructions. And it's not any more mystical than that, okay? You just get the instructions, you carry out about half of them, and you can do it, you know?

It's not like some mystical thing has to happen. The Lam Rim is very, what do you call it, straightforward. It's just a lawnmower manual.

It's a fancy lawnmower manual, you know? And you just do, you plot along and do each thing in order. Swami Sivananda called it jackass persistence.

You just plot along, you know? And the guy whips you on the right side, and you go, you turn left, you know? And you just keep going, you know?

And you don't have to understand too much. You just do what they tell you to do when they say to do it, and then you get enlightened, you know? So that's all.

So, there have been lots of people born from mothers, human mothers' wombs, but they didn't have the instructions, okay? To have the karma, to have the instructions available in your world in a pure and complete form is extremely rare, okay? We're spoiled because we have Google, and most of you have had dharma for as long as you wanted, you know?

You've grown up in the classes, you know? It's been available since Ken Ripache came. That's 1972, you know, in our immediate lineage.

So you've always had it around, but it's very rare. It's very, very rare, and it's hard for you to imagine. First, imagine that it never happened, or he never got here, you know?

He was shot at countless times. He was bombed. He was chased by three separate Chinese armies over the Himalayas, you know?

And he made it, and he was sick countless times, and he was almost blinded in the snow. He had problems with his eyes his whole life from that, but he made it, and it was so tenuous, right? It could have never happened, and this would not be happening, you know?

And then, it's not just that you have a certain lineage of instruction on how to become an angel. You have the complete instructions. Like, he lived long enough to pass on all of the instructions, you know?

And you have all of them. There's nothing you don't have. But for the fact that we have deceived ourselves.

What's the definition of a pramana? In Tibetan language, please. Lua means not deceived, not drunk, not crazy, not overcome with jealousy.

Anything you perceive with your own eyes, if you are not drunk, not crazy, not an asset, or whatever it is nowadays. Somebody said iron or something like that? Steel.

I don't know. Okay. It's a new method.

But here's the word lupa used in a different context. He says, What's rangi lupa? Yeah.

Unless you cheat yourself out of it, you can't help but get enlightened. Unless you get in the way, you're going to get enlightened. Okay?

All right? That's kind of depressing. All right.

There's nothing stopping you. You have everything you need. If you can't get there now, It's certain that you will never find this kind of chance again.

This is unique. The combination of a body, which is already half angel. Okay?

And a teaching which is complete and pure. And you're young, and you're free, and you have money, and you can eat, and you have everything. Okay?

You have everything. It's not going to get better. If you can't do it now, then it's hopeless.

Because you're not going to get a better chance later. It won't happen. I love these lines.

I remember these lines from when I was 20. I love these lines. RANG GCIG DKA' ZHIG Some people say these are the days of dark.

They say these are the bad times. But frankly speaking, in the countless billions of lives you have lived up to now, you never had a more golden times than these. These are the golden days.

You never had a chance like this. These are not dark days in the world. These are not days of pestilence and war and famine.

You never had a better chance in billions of lifetimes. And you ain't gonna have a better chance in the billions of lifetimes ahead. These are the best days you ever saw.

Okay? And they are. You can feel it, right?

These are exciting times. These are very beautiful times. You can feel it in this room.

NYONG BA LAS So we got to do anything we can to get enlightened now. We're not going to have a better chance later. It can only get worse.

And we never had such a good chance before. This is the right time to get it done. Therefore, for the sake of somebody else, he says CHE DU BYA BA.

Very beautiful Tibetan word. For the sake of someone else, CHE DU BYA BA. Who?

SEMS CAN THAMS CAD, every living creature. Not just in this world, but the countless billions of worlds that you cannot see. For them, DU DU LA NA MED PA'I RDZO PA'I CAN GZHU, perfect, matchless, totally complete enlightenment.

DAG GIS PHYIN NAS KYANG. I'm gonna do it. I'm doing it.

Now. CAN GZHUN GYI SEMS KYI MIG PA RNAM SEMS DAG. He says, now at the beginning of the teaching, before we even start the teaching, try to bring up in your mind that you're going to do it now.

You're going to do it now. You can do it now. You're going to get enlightened now.

And you can. These are really strange times in the world. The things in the Middle East and things happening in Asia.

We travel maybe more than anybody. I mean, people like Obama don't see as much of the world as we do. We're traveling constantly to every major continent.

We see everything, politically and geographically and historically. And it's a beautiful time. It's a very exciting time.

There's magic happening. The US newspaper people and the TV people, they don't see what we see. They don't go there.

And we see there are people like you everywhere now. Everywhere. Every little city, there's people like you.

There's big, huge groups of people like you. There's bigger groups than you. There's places like there are thousands of people like you.

Just like you. And they are hot to practice. And they're all turned on.

And they're all excited. And everywhere. And we've been invited to 80, there's like 70 or 80 countries.

That's weird. And it's happening. It's a beautiful thing.

These are the age of Aquarius. It's cool. It's happening.

It really is happening. Thank you. Okay, I can't sing like her.

I know that. This is what it means to kunlo chupa. Okay, we've been talking all week about kunlo chupa.

How do you walk into a teaching? And how do you walk into the bathroom to brush your teeth? How should you think about, he says, ask yourself a question.

Say, why am I doing this? Okay, please, if the only thing you get out of this week, okay, if the only thing you get out of this week is the occasional habit to ask yourself, why am I doing what I'm doing right now? That's all.

And the answer, what did we say about the answer? It doesn't have to be right. There's no right answer.

What's the most common answer? Because I feel like it. What's your motivation for meditating today?

And you just say, I feel like it. And if there comes a day when I don't feel like it, I'll probably skip. And that's the way it is.

And then you just follow your motivation. You say, okay, so you feel like it. Well, you know, how many days are you going to meditate this week?

You say, four. And then, okay, well, how many would that make in a month? Sixteen.

How many months can you do that? Twelve. No, I mean, how many months total can you do that?

I don't know. Well, how old are you? Then you say, X years old.

They say, well, how many years you got left? And then you subtract from 70, right? As if you had 70, right?

As if you knew you had 70. Or seven hours. You don't know, right?

So then you subtract and you say, I have this many years now. And then you're, in this system, you're supposed to say, well, what after that? What's going to happen after that?

And then you're supposed to follow the logic until you reach your death. And then think about what will happen then. And then plan for that.

And then think about helping others to do that. And then you come back to a real motivation. That's all.

Do you still brush your teeth? Hopefully. You still brush your teeth.

You don't change what you're doing, okay? You just do it for deeper reasons now. That's all.

And they make you happier. They make you a happier person. You still do the same things you did before, probably.

How much have you done? When this line of thinking becomes automatic, you are a bodhisattva. When this line of thinking becomes automatic, you are a bodhisattva, okay?

What's automatic? Somebody invites you to go sit in the garden tomorrow at dusk, and they bring Thai food. And they bring a big, a big Thai iced tea.

And you look at that, and you look at the tofu, and then you ask yourself, am I going to eat and drink that? And then you say, like, I could probably eat most of the food, but the iced tea, I don't know. And then you say, why would you eat it?

You see, you just get in the habit of saying, why? Why would you eat that? And then you're supposed to go off on a long exploration of your motivation.

And you don't try to correct it. You just flow with it. And it brings you around to thinking about, sooner or later, all logical, what do you call it, speculation about your future of your life.

Well, now, I curse you, okay? It will come around to thinking about how you're going to save the world, okay? I curse you, okay?

You can't even have a Thai iced tea without considering how it might help you save the world, okay? And it will. It's fine, okay?

Then you come back to, that's how I'm going to save the world. And that process, I curse you, it will become automatic. You will not be able to enjoy anything without thinking about it.

And then you will enjoy the thing more, okay? You go to a movie and sit down before the trailer starts, okay? Get there early.

And take your mind on the why you're there thing, and then by the time you watch the movie, it's a tantric experience, okay? It's a tantric experience. Something amazing happens in the movie.

Maybe you reach heaven by the time the credits start. Seriously, okay? Not kidding.

Not kidding. But you learn to run your mind through that thought, what do you call it, train of thought, before you do anything. And then you're a bodhisattva.

That's what makes you a bodhisattva. That's enough to call you a bodhisattva. It's cool, right?

It's pretty easy. Okay. And if you hope to become enlightened, you must be able to go through this train of thought quickly before you do anything, any activity, okay?

Now we need to, now we need somebody, okay, give me the instructions, okay? I'm all ready. I got the motivation thing down.

Finally, Mr. Pabongka, you know, can we get to the book, okay? He says, okay, now you're ready for the instructions, shikha. DE NI SHEN NA CHOS BYAS BDOD PA'I DBAN PA'I NAS SU SONG YANG LHAG LHAG LHAG DANG If you don't have some clear instructions on how to become an enlightened angel, then okay, you can go out in the middle of the desert and you can do tantra.

You can recite tantric mantras, okay? OM MANI DAM PA DE MA NI RANG MA MI RANG RANG MA MI RANG HUP TAD TAD TAD TAD TAD TAD TAD TAD TAD TAD TAD TAD TAD TAD TAD TAD TAD TAD TAD TAD TAD TAD TAD TAD TAD TAD TAD TAD TAD TAD TAD TAD TAD TAD TAD TAD TAD TAD TAD TAD TAD And you can go. He says, ngak da.

Those of you who know Tibetan, if you want to know acute colloquialism, okay, ngak da dang, okay? Ngak dang means to count mantras. Gnag means mantra, right?

Gnag dang means count mantras. Gnag dang means you can go count those mantras, okay? You add the word da, which means similar, but in colloquial it means, yeah, yeah, you can go.

You can go count your mantras, you know? Man gang dang de, you can go say your prayers. Ya na sem ne tenpo re tsam gompa de, and you can reach those levels of meditation that I was talking about, that I'm gonna talk about, nine levels, right?

So you can, yeah, you can do. Chi yan che mi shepa, and you don't know anything. You won't know anything, jungwayin.

You won't be able to get anywhere, okay? If you don't know the basic steps, you won't get anywhere. Chuk druksu shepa la, tsang la man loy dang la, shig la lob gupay.

In order to get enlightened, you have to know the way. You have to be taught a good, clear system to get enlightened, okay? To get a good, clear system, you should have one which is authentic, and which is, what do you call it?

Man norwa means, there's no, she, say she. She means, pollute, adulterate, adulterate. Somebody thought it would be cute to add to an omniscient being's teaching, okay?

And you add one guy per generation, then we're 47 generations out on Vajrayogini, so then you got, about half the teaching is corrupt, okay? Like that. Gupay, dey dang la dang la gyi gyelpo tabu ni chan chud lang gi renpa dini yinpa dukpe, dey chir dak gi chan chud lang gi renpa di lepa nye ni nyam su len, nyam pa kun nom kye guh.

You have before you a beautiful, compelling, authentic, effective teaching on each spiritual step you need to take to get to enlightenment, the fastest way you can. Nyam su len, but all you have to do is try. From your side, all you have to do is try.

The instructions are good. The instructions are complete, and many people have used them and achieved their goals. You just have to try them, okay?

Nen guh, dey na chir kun nom chepa di kang gi yang gor ne che shing. Therefore, no matter what activity you undertake during the day, the first thing you should do is ask yourself why, and then take yourself through this train of thought, okay? Ne che, ne che means marma, maha marma, okay?

It's extremely crucial, okay? Lhagpar chan chud lang gi renpa chi nyam pa na kun nom yang kang chum kyi mi chokpa chan chok gi sem ma tab chum ma tsun che kyi sem pa shi guh. If you sit down and listen to this book without a good motivation, without examining why you're here, it won't work.

It won't work on you, okay? You have to approach, these are correct steps that will make you enlightened. If all you have to do is hear them and go to Prescott and practice them, and you will get where you want to go.

You can save whole planets, but if you don't approach the teaching with the right motivation, it won't work on you, okay? So he says, well, what's the right motivation? He says, chan chok gi sem, which is what?

Bodhichitta, you know, the desire to save the world. Then he gets you some slack, okay? He says, chum ma tsun che, chum ma tsun che.

Chum ma means, look, if you can't feel like a bodhisattva all the time, just fake it, okay? He says, just fake it. That's good enough to start.

As we start this text, as we start off on the steps to Buddhahood, if you can't sit down here and seriously say, I'm here because I want to save the world, then say, I'm here because I would like to wish I was saving the world. And he says, that's good enough. That's good enough to start, okay?

It's called chum ma, say chum ma. Chum ma means fake, okay? I learned my Tibetan not from addiction, I learned it from a living being.

And then I stayed, I stuck to him. He didn't want me around. And I stuck to him like glue.

And then I got to be his clerk. Then I got to be his dishwasher. Then I moved up to driver.

And so I kept asking him questions all the time. So the way I learned chum ma, we stopped in the Howard Johnson's outside the Delaware Bridge one day. And we went in, and he had a Tibetan tea.

And he said, do you have cream? And they said, no. And I said, well, he'll take creamer.

And he says, what's creamer? I said, well, it's, you know, and I, you know those little bucket things in your coffee cup? I said, see, it's just like cream, you know?

And he goes, chum ma. I said, what's chum ma mean? He says, that's chum ma.

That's fake, that's fake cream, it's not cream, you know? Then I had to go buy some cream next time.

[Говорящий 2] (27:47 - 27:47)
Okay.

[Говорящий 1] (27:49 - 50:04)
Chum kape. Chum kape. If you've had a lot of training, if you've been practicing good, long chupa, I'm sure by August you will be like that, okay?

The reason we're doing 10 days of teaching in Phoenix and then we take two or three months off is that you get yourself ready for the retreat. So you're gonna review this material over and over, the free downloads, you will listen to it again and again, and you will practice good, long chupa, right? That's the most important thing.

In my heart, I beg you to do that. You will become a different person. You'll become like Mahatma Gandhi or something, okay?

All you need to do, before you sit down to anything, say, why am I doing this? If you're with your friends from this teaching in the next few months, when you go out together, right? To take two or something, you know?

And you sit down at a table and you say, you say, what did Geshe Michael say was the one thing he wanted us to remember? And you say, I don't remember. You know?

And you'll say, no, we were supposed to ask, why am I doing this, okay? Why am I doing this right now? And then you were supposed to let your mind wander around and tell you you wanted to save the world.

Somehow, from I feel like it, the mind goes to I'm saving the world, and then you sit down and have dinner. The activity's not different. The activity hasn't changed.

You question why you're there. You raise your, you raise the level of your intention, and then you eat. And you're not required to have any certain intention, okay?

Like, I go to yoga classes, and not, of course, Jenny's, but no, I go to yoga classes, and she goes, oh, oh, oh, oh, and then they say, you know, do it for the three members of your family, and I'm like, can't we just do yoga? You know, I, you know, like, it's hard for me to think about my brother and do downdog, you know? And they're not saying that.

They're not imposing on you some charitable motivation. They're not saying that. They're saying, before you do yoga, ask yourself, why did I come here?

And then you'll say, I want to get thinner. I have a sore neck. There's cute girls at this yoga studio.

You know, like that. And then you can say, well, how long will your neck stay fixed if you go to yoga? You'll say, I don't know.

It's been good for a month. And they say, well, how many months do you have left? You say, what kind of question is that?

What do you mean, how many months I have left? How many months are you going to do yoga? I don't know.

I have a three-month package, you know? And then they say, no, no, you don't understand. How many three-month packages can you get by on before you can't go into dangdang anymore?

You can't hold yourself up into dangdang anymore. How many months before that? And then you say, I don't know, 90 months or maybe more.

Call it 100 months or 200 months. There's a number, right? And then ask yourself, just be innocent, okay?

Don't push. Don't push your mind. Just ask gently, civilly.

You know, okay, where will your last dangdang be? Which studio? You say, maybe here, you know?

And then where, then what? Well, I'll go home and I'll probably just watch TV, you know? But then what happens the day you can't get up to turn the television on?

I don't know, I'll probably just read or something, you know, and then you say, but what if you can't read anymore? You know, your eyes get too bad, you can't read anymore. Even with the worst glasses you can buy, you can't read anymore.

Then what are you going to do? I don't know, I had a grandmother like that. She just sort of slipped away eventually.

They get sad and they slip away. And then what? You say, don't let your mind rest.

Don't let your mind stop. Say, then what? Well, then I don't know, some dark place, I don't know.

I don't know exactly, who knows? Then you say, well, what can you reasonably expect given how you've been treating people? What kind of seeds do you have in your mind?

If your mind right now was to throw forth a new world and you were to walk into that world, what would it be like? Just be reasonable with your mind. Don't lecture your mind, you see?

Don't say, you should be thinking about others. Don't say that. Just say, you know, reasonably, can you expect like, how many meals have you given away in the last year?

And if that's the only way to get a meal, how many meals can you expect in this new world that we're going to be making? And then you say, well, I don't know. Actually, I was too busy this year to give away any meals.

Oh, okay, so the new world's going to be like hungry. And then you just follow the logic, you know? And then you say, well, what's going to happen to your brother and your sister?

How are they going to die? You say, I don't know. They'll just die like everybody else.

Well, what's going to happen to them afterwards? I don't know. They don't practice at all.

They're not interested. They're just collecting cars and houses and kids and, you know. Well, then what kind of seeds are they going to have to throw a new world in front of them?

And you say, they don't have any that I know of. Well, then are you just going to let them be? Are you going to, would you let them, would you let that happen to them with no warning?

And then you say, well, you want me to proselytize to my brother and sister, you know? You've got to have a picture of the Dalai Lama or you're not cool, you know? And then, no, not like that.

If someone expresses interest, if someone begins to think about death, if someone shows the least inkling that they might die someday and they might go somewhere, then yeah, talk to them. You can always say, I heard a guy say. You don't have to say, I believe it.

I heard this weird guy. And then you start talking about it. When you start talking about death, people get interested, okay?

We were in a place called, we were near Zhuhai, which is near Macau. And we gave a talk there a couple of years ago. And I was late.

The lady driving me got lost. It was quite scary. She went the wrong way down the highway to Hong Kong.

And I mean, against the traffic. And then we were really late. And it was our last night in China on that tour.

And Ben and Gomi and Ramuhan covered. They got up and talked and it was great. They did a great job.

And then when I got there, there was like half an hour left and I talked for a little bit. And then it was all business executives, you know? And then somebody asked me, what happens when you die?

You know, like, it's not, we're not supposed to talk about that stuff. We're supposed to talk about profits. And, you know, I'm like, then I thought, well, what the heck?

We're leaving tonight, you know? We're like 45 minutes from the border. And I said, and I went off on what happens when you die.

And they were so turned on, this huge group of business people. And they were like, they were so, so happy. And they were so, so relieved that someone would talk about it.

Because everyone knows they're going to die. And no one ever talks about it, you know? And then if somebody gets up with a half decent convincing story about this seed thing throwing a world in front of you, when you just got finished talking about a seed thing to show a better corporate life in front of you, they're ready for it.

And they were so grateful. People are so grateful for any kind of guidance about an unknown thing. So share it with them when the time is appropriate.

We're not allowed to parcel time. The reason we do mandala before class is that I'm not allowed to teach unless you ask. If you don't do the mandala thing, I'm not supposed to teach.

So you share with them. Think about helping people. What was our example?

Were you brushing your teeth? I forget. Oh yeah, why are we going into yoga class?

Take all these thoughts, come back to the yoga class, come to the front of your mat, take talasana, and your motivation is already fixed. Your motivation is already high. What do you call it?

Elevated. Why? It's not that you fought your mind and you decided to think about your parents' benefit or something like that.

You took your mind to your own death and you went past that. And then you doubled back to think about the people on either side of you. And then you came back to the front of your mat.

That's all. And your mind will be elevated already. And then if you do that before you do anything, your mind is in a heightened spiritual state all day.

If you just think before you do anything, why are you doing it? That's all. Just think, why am I doing this?

I'm not asking you to do anything different, right? All right? That's clear, right?

Still, you should go to yoga class. Still, you should brush your teeth. Do what you do already, but make that motivation, take your mind to what will happen if I repeat this activity indefinitely.

You will die. And then what will happen? Depends on what you've been doing to other people.

Well, how does that impact on the people you love? Trouble. Then you come back to the class and start the class.

You see? Don't do anything different. The mind is already in a high spiritual state.

Got it? It's very beautiful. Oh yeah, so what he's saying is that if you have a lot of practice asking yourself, why am I doing this thing right now?

If you have a lot of practice doing it, and then you walk into a class, are you still hot? You okay? Okay.

Then you walk, it's this light. Then you walk into a class, and they go sashi, poki, jukshi, right? Then your mind goes off.

You know, if you have training, the minute they start the sashi, poki, your mind is to your death, and to your parents' death, and to your brother and sister's death, and your mind is already back to the class, ready, with a high motivation. You see what I mean? Those words are enough to trigger.

You see that one? Is it okay? Are we on there?

It should be the second line. Yin, gyur, mid, tun, pa. But if you're a beginner in this practice, right?

If you're a beginner in this practice of kun, long, chok, pa, bringing your mind to a heightened state before you start anything, then he says, it's not going to be enough to trigger it just by saying sashi, poki, jukshi. Okay, it's not going to be enough. DE'ANG PHYIR BDE'I PHYIR GNYIS KA'AN NAS TZAM DE RIM BZHIN SEL THAB NA CHANG CHUG GI SEMS KYI MIG RNAM LA YIN GYUR TUN OM NGUNG You're going to have to go through this whole process.

What whole process? Why did you come here? I wanted cookies.

I heard there was a bake sale. Okay, how many cookies can you eat in your life? About a million.

What will happen after the millionth cookie? I'll die. What happens after that?

Who knows? What could happen if the seeds of how you treated others in this life threw ahead of you an entire world? I don't know.

I mean, I'm not mean to people, but I'm not particularly interested. I mean, I don't go out of my way. Well then, multiply that times a thousand and that's what you'll get.

And then, what kind of preparations have your friends made for their death? I don't know what kind of preparations you made. Who knows?

So then, basically what you have is you and all your friends being thrown off a cliff into a new world, created by watching television or I don't know, nothing more, you see what I mean? And then, huge masses of unprepared, innocent people being thrown off cliffs. And then bring your mind back and then start the class, okay?

Like that. He says, bring your mind around and then start your yoga class or whatever you're going to start, okay? Tsuknyi yosotrap na, le dombo de sanggye nyam tsam tsam tsam.

De yang lam rim tsam ma se, rang re riwo gen denpa nam ki wang lung chi sok kang chen na ang ngun dro kun lung chok kak, kyi busung gi lam gye rim pa, tsat sam wa re jung wa dang. He says, it is a unique practice. It is a secret, unique practice to the riwo gen denpas.

Do you see that word there, riwo gen denpa? What's a riwo gen denpa? What's ri?

Ri means shang mountain, right? Ri means shang mountain. Riwo means the mountain.

Gen denpa is an old word for galupa, okay? Riwo gen denpa means the mountain galupas. Galupa is a tradition that was started by Jetsu Kappa around 1400.

And which has continued down through his student who was the first Dalai Lama, down to the present day. So we are riwo gen denpa, okay? We are of that lineage, okay?

He said, in the riwo, by the way, why is it called mountain? Jetsu Kappa's headquarters was Ganden Monastery, which he built. He and his disciples built.

How much money did they have when they started? Seven bucks. So tonight when I ask you to build a community center in Phoenix, it's gonna be much easier.

They had seven bucks. They all reached into their pockets, they pulled out all the coins, and they all threw them on the table, and it was seven bucks. And they started on the side of a mountain.

And now that monastery, I mean, at its peak, it had 10,000 monks. And it was beautiful. And that was the headquarters of the galupa.

And that's called riwo gen denpa. In the Cultural Revolution, it was destroyed block by block. There was not a single block left.

And then some buildings have been rebuilt. I think there's maybe 50 or 100 monks that died in them. Anyway, riwo gen denpa lami.

Our unique practice, one of our high, secret, unique practices of our lineage. And you should be proud of your lineage, okay? It's not sectarian, okay?

It's like, I'm Tsongkhapa here. Really? Okay?

And before we do anything, he says, we sit down and we ask, why are you doing that? To whom? Ourself.

Okay? That's why it's a secret, probably. You don't ask, Akash, you don't say, why are you here?

You ask Michael, why are you here? And then you say, I just wanted to be here, you know? Okay.

It's beautiful, though. He says, kadam sarningi denpe kheche lana me pa. This is a unique, and lana me pa, anuttara.

This motivation is, this practice is anuttara, unsurpassed. There's no higher practice. Why?

Before you do anything, sit down and ask, why am I doing this? Then shoot your mind ahead to ride that motivation to the day of your death. Then see your loved ones on either side of you passing into that darkness.

Consider how prepared are they. Try to feel what it would be like to abandon them at that moment. By the way, after that moment, you can't help them.

When you pass that line, you're suffering. You can't do anything for them, okay? You can't, whatever you're gonna do, you gotta do it now while you can talk to them.

There's no like magic ritual you can do and help them. Once they pass that line, and once you pass that line, you are separated. You won't know each other.

You could live together in the next life for 80 years and you wouldn't know you had been together before. You won't recognize them again. So will you throw them into that?

Will you leave them? People who you will never see again. Would you leave them like that?

Just helpless. They die and they're helpless, right? He says, think about it, take your mind there, bring it back, then start your new life, okay?

Everything you do. Start a song. By the way, it makes the song much more beautiful.

If all you cared about was the song, to go into a song thinking about your loved one's death and how you could help them, it makes the song so beautiful because then humanity is in the song. It's very beautiful. It's a good way to do anything.

Even downhill skiing or something. No, if you just ran through that motivation and then took off, the whole thing would be magical. You see?

The whole trip down would be magical. Much different. Your whole life then is like magic.

Driving down Southern is magical until you get to 60. All right. Mm.

Kadam Sanyin. What does that mean? Kadam.

Kadamba? Kadamba is, there's a modern Buddhist group called Kadamba who took their name from a Buddhist group that existed in Tibet a thousand years ago. And they were like hippie yoga practitioners or something.

They were like the first yoga practitioners in the U.S. or something like that. They had small little centers. They never had more than 20 people in them.

One of them would go to India and get diarrhea and come back. And they would, no, they would bring some sweet little practice. And then they had collaborations going on.

They'd say, oh, Mira, can you come over to South Tibet and teach the asanas that you learned and we'll teach you the asanas that we learned on our trip to India. And then they were these cool little, they were like little yoga centers in South Tibet. They were called Kadamba.

And they were extraordinary. I don't know, something happened. Beautiful in those days.

I think it's sort of like early yoga here. I think it's the place that yoga's at now is kind of beautiful. There's a lot of small independent centers.

The teachers are very inspiring. For a lot of us people, that's our inspiration for the week. You go to your yoga class on Saturday.

The teacher gives a five-minute talk before the class. That has replaced sermons in church. And the yoga has replaced the church.

And it is inspiring and it's beautiful. And the yoga is good. The yoga being done in this country or around the world right now is quite authentic.

It's good. So then, they had that going on when Buddhism was first coming into Tibet. It was cool.

It was called Kadamba. Kadamba is a special name. It's a very beautiful name.

Kadamba Sarwa. Say Kadamba. Kadamba Sarwa.

Sarwa. Sarwa. Ka means any book.

Any piece of this book, okay? Let's do it. You ready?

You take any piece of this book, okay? At random. You close your eyes.

Turn it on.

[Говорящий 2] (50:04 - 50:11)
You point to a line. Okay. Right here.

[Говорящий 1] (50:14 - 51:10)
Then you read it. You ready? Here we go.

NYEN PA LA YI KHYEN ZHIG Sorry, I'm drinking. Oh boy, this is weird. CHEN LA KUPA SIG PAS SBYOR BA MA SON NAS AT SAM MA MI RUNG MI RUNG SON PA NGAG PA DE DANG DE DANG ME CHOD NYEN PA SON RANG REN GYEN PA DE CHA DANG Oh wow, okay.

CHO NGA RIG SU CHUN PAS NGAG PA ZHIG KHON LA CHOD MI NYEN PA LA YI KHYEN ZHIG SO DRUG KHYI CHOD LA KUPA SIG PAS SBYOR BA MA SON NAS AT SAM MA MI RUNG MI RUNG SON PA I got to get it straight, okay? DRUG KHYI SEMP DANG PO'I TIG DANG DANG DANG CHEN PA SEMP Oh, okay.

[Говорящий 2] (51:10 - 51:11)
All right.

[Говорящий 1] (51:14 - 54:32)
So he's talking about a saint named Lord Atisha who we're going to learn about. He's on your cover. That black and white is Lord Atisha.

And he saw, he came to Tibet when the Tibetans were still pretty crude in their practice. And he saw, he saw a llama mistreat a book. He saw him lick his fingers and turn the pages, right?

And he, he didn't treat the book as if it was the thing that was going to save the world. He treated the book lightly. They say that when you understand that the instructions for saving the world can be written down, you would not step on a newspaper.

And you would not let a newspaper touch the ground because it has the same letters. A newspaper contains the letters with which you can write the instructions to save the world. And that makes newspapers sacred.

And you should not let them touch the ground. Okay? Because those letters could be used to describe how to save the world.

That's okay. We just did ka. That's ka.

Ka means holy writ. Dampa sharwa means, it seems like a message to you. Okay?

It strikes you as a personal message. Okay? The llama opens up the book at random and quotes a line.

And then it seems like a personal message from God. That's called dampa. All right?

That's the name of their group. The early yogis of Tibet were called kadampa. They could be walking along a path and they could pick up a little, Tibet has so many scriptures that you can walk along the road and you'll see little pieces of scripture.

And you just pick it up and you read a few words and then, oh my God, you know. That's exactly what I needed to know right now. That's kadampa.

You have the karma for it to be immediately the Lord Buddha's word to you for the day. Kadampa sharwa. Sar-nyin means what?

What's sarpa and nyin-bo? Old and new. Sarpa is old.

So, old kadampas are the ones a thousand years ago. The new kadampas begin with jatsakappa. The galupa is therefore the new kadampa.

They were considered the new kadampa. They turned it all back on. They got turned on again.

It was just like the old days. Our lineage is called the kadamsarpa. And sometimes we call kadamsar-nyin.

Okay? We stretch back a thousand years to the beginning of Buddhism in Tibet. Okay?

Kadamsar-nyin, but I'm going to take a break soon. So, have hope. Kadamsar-nyin gyi tenpeh.

What was it Jenny said today? Hey, you're the guys that brought me so far.

[Говорящий 2] (54:33 - 54:35)
Don't yell at me.

[Говорящий 1] (54:36 - 59:18)
You brought me here. Okay. Tenpeh ke che lana me pa yin she.

Daki lama rimpoche yang ne yang te dampar dzepay. I'm going to take a break, honey. Okay.

Daki lama rimpoche yang ne yang te dampar dzepay. Khe tenpeh thukur thepa nam kyi devta lopar dzepor. So, Pabongkha Rinpoche is saying, my lama taught me that this practice was, those of you who wish to take on the heavy burden of working for all living beings, you must master this practice.

You must master this practice. What practice? Kulong chupa.

Say kulong. Kulong. Chupa.

Chupa. Which is what? Just ask yourself why.

Before you do anything, ask yourself why. And then let the mind go off to the end of your life. And then bring it back.

Let it go off to the end of your life, take your loved ones with you, then bring it back, and then start whatever you're going to start. Dampar dzepay. Then he says, my precious lama told me this over and over again.

He doesn't mention his lama's name. I thought I would mention it for you. He just puts this huge mark in the text.

He carved the mark into the text. He was shy to say his lama's holy name. But I'm not shy to say his holy name.

It's a dakpo rinpoche janggal sundo. Say dakpo. Dakpo.

Rinpoche. Rinpoche. Janggal.

Sundo. So that was Pabongkha Rinpoche's teacher. And he told Pabongkha Rinpoche, this is a unique practice of our lineage.

To ask yourself why. Before anything. Get the leopards in.

RIN GYANG TSE DBANG LTA BU BYED KHAB THAMS CAD DUN BYED MYIN GYI'I KHOR TZAM LAS MI BDAG PA'I KHOR SO DRIN DRAG GI GNAS CHUG THOB MI GSUNGS PA'I MI GSUNGS PA'I CHAG LEN YIN But he said, there's a beautiful, it's a beautiful point, okay? There are special rituals in Tibet that are designed to lengthen the lives of the audience and the lama. Okay?

There's a ritual that we could do together that would lengthen our lives. Okay? Which is good if you want to help people.

It's better if you can live longer. The longer you can live, the more people you can take care of. This is a good reason to do yoga.

If your body can keep running a little longer, if you get a little more mileage out of it, you can help more people. He says, but, if you were to take your mind through this kind of kunlong chupa, just prior to a long life initiation, you would dendel chug. Say dendel.

Dendel. Chug. Dendel means what?

Dependent origination. But it has a second meaning. It can mean auspicious, or what do you call it?

Auspicious. Chug means mess it up. So what's dendel chug?

If you're about to undertake a long life initiation, and then you shoot your mind ahead to the moment of your death, that would kind of screw up. Screw it up, okay? He said it would screw up.

All the energy of the, the energy of the ceremony would be, would be destroyed, ruined. Okay, so he said you don't do the full thing under certain circumstances. You use your good sense.

Don't take your mind to your death if you're praying for a long life. Okay? You just get confused, all right?

So, except for special circumstances like that, ini riwo gendemba kadam sarpa. They should take their mind through this process. Why am I here?

What are you doing here? What did you expect to get out of this teaching? Why did you come here?

Why are you sitting there? What do you want? Don't want too little.

Isn't there some rock and roll song like that? I forget. It's like, don't wish for too little.

[Говорящий 2] (59:19 - 59:20)
Okay, I don't know.

[Говорящий 1] (59:22 - 1:03:11)
Maybe, why? Oh yeah, it is. Say the whole line.

They said to me, don't ask for too much. And then said to me, don't ask for too little. When you think of it, tell me.

It's K.D. Lange did it recently. Okay. Dera Loka Tiga.

I'm going to keep, I don't know. I feel like tonight, like we should go a little bit. DER GAR CHOD PA'I THAR LAS LA LAS NI THER NA KYA BA SANG SANG THA BU YIN NYAM LEN MIN DROD Then he does a mean thing.

He starts examining the motivation of each person in the class. He says, well, it seems to me, some of the people who attended here tonight were thinking it would be good luck to hear the teaching, even though I could never practice it myself. MIN NYON YAM DO'ANG PA YANG YOD I admit, it seems like some of you came here for that.

LAS NAS NI KHYAD CHAGS DROD LA'ANG YANG SNGA YANG DROD ZHES YAM YOD THA BU'ANG PA YANG YOD Seems like some of you just came because your friends came. YAM GYUK means following the crowd. Very rare word, but very beautiful word, YAM GYUK.

Are you going tonight? It's very common in the monastery. Like the guy in the cell next to you will come over and say, are you going to the ceremony tonight?

And he'll say, I don't feel like it. He'll say, I'm not going either. And then somebody comes over, are you going to the ceremony tonight?

Yes. Why are you going to the ceremony? Why are you going to go recite for six hours somebody's death ritual?

He says, they're serving shapolet. Let's go. Shapolet is a flat-fried momo.

If you don't know what momo is, you won't appreciate shapolet anyway. It's a Tibetan hamburger. Okay.

Really good. Okay, listen. DE MIN CHEN DANG MIN DAG BAR DI SHIN NI Oh, WEN KYANG DAG PA ONG PA YAM GYUK Seems to me, he says, some of you came thinking, I probably won't be able to put into practice that whole Lam Rim, but I'd like to.

It'd be good luck if I heard it once. And then others of you came here just because your friends came, okay? WEN KYANG DBANG CHEN SOGS CHEN DANG MIN DAG BAR DI SHUN NA DRONG DROG CHE NYAM PA SOGS NI MIN GYUR He says, the only lucky thing is I'm not teaching much tantra tonight.

Why? Because then people think they'll definitely go because they'll have something to sell to other people. If I learn some secret stuff about the chakras and stuff, you know, I could get lots of students, you know?

He says, luckily, Lam Rim is not very sexy. And it's not this big secret thing that, you know, you can put an ad up, a poster up that you know some secret practices that nobody else knows. He said, luckily, that kind of motivation is not possible with this book because it's public knowledge.

Okay? He's cheering them up. Okay, so.

DE MIN DBANG CHEN SOGS LA YIN NA DI SHUN NA DROG DEN PA SOGS NI By the way, he says DRONG DROG. You could go to DRONG DROG. DRONG means town.

DRONG KHYER means town. CHOG means choga. What's choga?

What's a choga?

[Говорящий 2] (1:03:12 - 1:03:13)
Oh, I see.

[Говорящий 1] (1:03:15 - 1:10:40)
That's a choga. What's a choga? Choga means a ritual, right?

A vidhi, a ritual, okay? So what's a DRONG DROG? What's a town ritual?

Town ritual means the monastery which is always required to be, what do you call it? GYANG PHRAG LHAG GYA. Say GYANG PHRAG LHAG GYA.

500 fathoms from the nearest city. This is a fathom, which is four truths, okay? Four, this is a truth, and a truth is 16 swords, okay?

So 16 swords to a truth, four truths to a truth, to a DONG, and DONG LHAG GYA to a, monastery has to be 500 arms fence out of town. Why did I say that? Oh, and then sometimes the monastery will get a request from the family in town saying can you send three monks to recite a tantric text for what do you call it?

Ancestor's benefit. And then you go and you recite and they sit there politely, sometimes they fall asleep. I did it a lot in Mongolian people.

That's how I learned the diamond cutter, by the way, because it's very popular for Chongchok. They don't teach diamond cutter in the monastery, but you're required to recite it at Chongchok. So, you know, I got to read it over and over because you got to recite it to get dinner, you know?

So you go to the house and they set up the altar and all the family sits there and then you start the diamond cutter. You start reciting the diamond cutter. You take like five monks with you and that's supposed to help their ancestors.

And then the grandmother falls asleep. And then the father falls asleep because they're not supposed to leave the room. And then the kids are like running around and breaking things and screaming and you just keep going to the diamond cutter.

But at some point the reciter, the leader says, okay, right, you take 10, you take five. Let's speed this up, you know? And instead of reciting it together, everybody recites it a different piece of it.

And it's like chaos. It's like everyone's reciting a different chapter at the same time. So you can get through fast because they all fell asleep already and they won't know the difference.

And then you finish and you stop ringing the bells and then they're all like. And then the father looks, checks the tidy, looks at you, did you finish all the pages? And you're like, we finished all the pages.

And you did. But that's how you learn the diamond cutter. I think I'm the only person who might have read it while we were reading it.

That's Chong Chok. So some people come to a teaching hoping they'll have a new text to do the Chong Chok. And they can tell the family, I have a Chong Chok text that the other guys don't.

I can recite Kadam Tigde Chudu for you. And nobody else has it. It's really good for ancestors.

Dey min wang chen sok lai yin la. Dey shu na ngak denpa sok gi. Dey dun du e nyu pa yin.

Or maybe you want to learn some of the higher tantras with which you can make rainfall. You can get lots of gigs that way. Nay dun shiwa dang.

You can heal the sick. Nor dru, you can make people rich. Wong du, you can get them promotions at work by doing tantric magic.

He says, luckily I'm not teaching that tonight or the room would really be full. I'm just teaching plain old how to get to enlightenment. Ga shi gyi ni ther gyak kang che shik che dey chun la.

Tsong song gi, ma tsar tabur chun la. Some people take teachings to be like, what do you call it? Inventory that they can sell.

Like I'll have more stuff that I can sell. I can make posters for all kinds of teachings and people will come and pay money. The more subjects I learn, the more posters I can make.

And the more crowds I can get. That's all. Some people come to the teaching with that.

Yu sok su tsong che. Then they go back to their home states and they sell it. Dor na mu, na le.

He says, luckily it doesn't seem like that's gonna happen tonight. Because I am teaching the book that everybody knows about. You can't get any mileage out of this book in Tibet.

Everybody in Tibet knows about this book. Nang me, dey dag ni chur la ten me dey pa tsok che wa che sok pa yin de. He said, if you want to collect really serious negative karma, the best way to do it is to, how do you say?

Is to try to, how do you say? Is to debase the teachings by selling them. If you want to really make a nice, serious bad karma, that's a great way to do it.

To debase the teachings by treating them as commodities. Sok pa yin de. Dönpa sangye kyi tharpa dang dang je khenpo dupe thab su dzunpa nam cheng de dundu khyer wa.

If you take practices that are meant to take you to the golden heights of enlightenment, and instead you use them as commodities to get popular in this life, okay? To make people like you in this life, okay? Like a commodity.

Gyelpo chi teng ne pa dey chagyan kyi dey chulpa dang dzunpa yin no. It's like a king is sitting on a throne and you grab him and you strip off his robes and you put him naked on the ground to wipe the dirt on the ground, you know? It's a beautiful image, yeah?

We can lay in a chapter there. Dey tar ngar shepa'i kuno nyonpa nam yo pa nang na pardor ne. If any of the motivations I've mentioned has ever occurred in your mind as you approach these teachings, I beg you to discard them now, okay?

I beg you to discard them now. Gyang ju sem chun, sem chun ma tsun che kyi sel lek pa tat ne, sem pa shu. I ask you to listen with some concern for the benefit of your loved ones as they pass into that darkness, and other beings, you know?

At least think like that. Some kind of love for other people. Dey kun non chulpe kor song ne, mo shi sem pa chagway chun ne.

We reached the start of the teaching, okay?