«Дар освобождения», курс 3 «Зачем мы живы? Стремление создать совершенный мир», занятие 9

[Говорящий 1] (0:02 - 4:26)
All right, they were talking about how every teaching that Lord Buddha gave, especially what's considered the most precious teaching... Oh, I wanted to say one more thing. I heard some bad news during dinner, that Lama Tsongkha Rinpoche is not well, and might have had a small stroke today or something like that.

So I'd like to dedicate this class to his long life and to his health. There are very, very, very few really authentic, mature teachers in the West, you know, who are really well trained and who have a kind attitude. There's not a lot.

We were talking about bringing someone to help or someone else to teach during programs, and I can't think of more than three or four people, you know what I mean? So it's a very, very serious thing for us in this country. So, okay, send your energy to Lama Tsongkha, ask him to stay.

He's like the real thing, and they're very rare right now. Okay, okay. So, Pabongkha Rinpoche was saying that lamrim is not a new thing.

Lamrim's been around since Lord Buddha was teaching, and it has come down to us in these great collections of teachings by the early masters like Arya Nagarjuna or Asanga, right? Master Asanga. Dekasageti lamrim be gyurte so-so jungpa.

So there came to be a sort of a great division, okay? And you should know a little bit about the teaching you're getting and the training you're getting. You should be able to explain it to somebody.

You shouldn't just say, if you're going to end up teaching it to somebody, they're going to see where this comes from. You're going to say, I think it comes from Tibet, you know? And then you should be able to give a little more, you know, history about where it came from.

And we're about to embark on a description of how you got the lamrim, how it came down to you. And you can read it as historical passages. You can read these few pages as some kind of historical presentation.

Oh, this lama lived in that century, and this lama lived in that century. But I think if you listen more carefully, you will find in here a description of your spiritual journey among the lamas who struggled to learn this and struggled to pass it on. And they weren't always, what do you call it, happy endings?

Or it wasn't always fun. And he's going to be pretty descriptive of how hard it was and what they went through. And then I think the reason he put it in here was to sort of inspire us.

We are also... You have to believe that every time we open up an ancient Tibetan book and we start to teach it, that the person who wrote it knew we would be here in April 2011 in the United States. And in 1000 AD or 1400 AD, if they were any kind of lama, they knew we would be sitting here and going through this book together, all right?

And then they put things in the book that were meant for you. So just assume that somebody who could read your mind and who knew what was going to be happening here 1000 years ago has put something down here for you. And it ain't just the history of the teachers, okay?

There's something else going on here. And we'll talk about it, okay? So here we go.

So those two great streams of thought from the time of the perfection of wisdom, emptiness and kindness, those two great streams of teaching, they were running down separate lineages, okay? SO SOR BYUNG PA'I YANG MED SBYOR CHEN PO And then there was a lama. His name was Atisha.

Can I say Atisha?

[Говорящий 2] (4:27 - 4:27)
Atisha.

[Говорящий 1] (4:27 - 11:30)
In Tibetan, he's called SBYOR JE. He's just called the Lord. In Tibetan, he's just called the Lord.

And we're going to be hearing a lot about Lord Atisha, all right? So he's important for us because he brought these teachings from India to Tibet, okay? At the risk of his life.

And we'll hear about it, okay? We'll hear a lot about it. But he's important for us because he brought these teachings to Tibet.

And then probably they'll add a section in the book about Ken Rinpoche or Kepje Lama Sopo Rinpoche about how they brought it to the barbaric people of America. By the way, we are classified in the scriptures as Lalo. Say Lalo.

Lalo. We are barbarians. You know, for Sopo Rinpoche to come here or Ken Rinpoche to come here, it was not easy and it was unpleasant.

You know, like to come into a whole country of people who are insane with money and cars and iPods and then try to get them to think about their death or something. It's not fun. It was very lonely for them, I know.

Sometimes a lama would come to visit Ken Rinpoche who was on his level, maybe once every 10 years for a few days. And then I realized how lonely he was to be in this country. He, Lord Atisha, studied both streams.

And he determined that he would unite the two streams. That's the big contribution he made. He studied the stream on kindness or compassion from a lama named, let's call him Selengba.

In Sanskrit, it's Suvarna Dvipa Guru. And he lived in Indonesia. And we'll talk about it.

And Lord Atisha got this stream, the emptiness stream of teachings, from a lama named Rigpe Kuchu, which in Sanskrit is Vidya Kokila. And he learned the emptiness teachings from... He got the stream of the emptiness teachings from this lama in northern India.

And then he combined them. Historically, this is a big deal. He combined the ancient lineages of emptiness and kindness.

Dear Masayi, jamyang ne shiwal phala gyupe lapchen chu gyu dang sangak gi gyupe so donga yo tsu tsok gi gyupe kabap He also grabbed other lineages. He also grabbed other flows, historical flows of teachings that were coming down. And he grabbed them and he tied them in.

What were some of those flows? Jamyang means Manjushri, ne, to shiwal phala. There was a lineage that went from Manjushri to shiwal phala.

Who's shiwal phala? Shantideva, Master Shantideva. He grabbed that lineage, which is called lapchen chu gyupe gyu.

It means the lineage of extraordinary blessings, especially to do with the teaching on exchanging yourself and others. He grabbed that lineage and tied it in also. He's like a big electrician.

Sangak gi gyupe. And he took the tantric lineages and he grabbed them and he tied them in also. So there's actually four, five, six great streams of beautiful practices.

He tied them together. Donga yo tsu tsok gi gyupe kabap jowul phul du tenpa yo tsu tsok gi ne gyupa Then he came to Tibet. And we'll hear this story.

It's a beautiful story. But when he got to Tibet and he saw the condition of the Tibetans, he wrote a book, okay? He wrote a ridiculously short book, three folios, three pages, okay?

And it was called, it was alumni, okay? So he said the Tibetans need, here's a guy who could, you know, probably recite a thousand pages from memory of Sanskrit or something. And he looked at the condition of the Tibetans and he said, three pages will be enough.

And he wrote this ridiculously beautiful short piece. And even in India, they recognized that later as the most important work written in his times. A three-page work.

I guess people were intelligent enough to realize that it could be short and be a classic. And it, it's a classic. It's called Chanchindrima.

It's the bodhipadapadipada, the lamp on the path to freedom. Lamp on the path. Give a Chanchindrima.

Zenne deta, tateparu lamrim shepe mingdoki thane dene chung. Say mingdok. Mingdok.

Mingdok means the application of a name. But in colloquial Tibetan, it means a nickname. Every monk in the monastery has a nickname.

Half of them are rib baldry. I can't even tell you what they are. I had a monk in my class.

When I first got to the monastery, everybody was starving. There was no food. Everybody was hungry all the time.

We didn't have any water. And there was no wells. There was no taps.

We used to have to walk a couple hundred yards across this field to a creek. And the water was black. And you had to drink it because there was nothing else.

And someone would bring you a glass and you couldn't see through the water. And then they'd say, drink. I can't drink it.

There's nothing else. It was a refugee camp. So we didn't have any food at all.

Then Rinpoche, Ken Rinpoche came. He collected some money in America. He came.

He threw a, what do you call it? He threw a, like a celebration. And then, do you want to do one?

Can we do a little Mama Chupa tomorrow morning?

[Говорящий 2] (11:30 - 11:30)
Early?

[Говорящий 1] (11:31 - 15:30)
Is that okay? If you're in the mood, come then. Eight.

Okay. Eight a.m. Oh, I'm sorry. At the yoga studio?

Yeah, I'm sorry. I forgot that. Hey.

Can you ask them before we unclap? Okay. We'll try to go early.

We'll have a little Mama Chupa to celebrate Easter. Is that okay? All right.

We'll just see if they'll let us get in early. So anyway. So we all got, we handed out a chapelet, right?

What do you call? Tibetan hamburgers. And they hadn't had a nutritious meal for months, you know?

And then we made everybody the most delicious Tibetan dish. And we handed out hundreds of them, you know? And that's called, say, chapelet.

So anyway, then after the, so they had a, what do you call? They had a debate performance to honor Rinpoche. And the star students of each class got up and debated.

So one of my classmates got up and, and you're supposed to, you know, you're supposed to defend a point with logic. And then you're supposed to defend a point with scripture. And the way you defend a point with scripture is, Okay?

Which means, So he's up there and he's like, Instead of saying, he so stated, he said, Because he hadn't had a chapelet for probably years. And his mind was on the chapelet. So for the rest of his life, his mingdok was, Just one slip at age 20.

And he's called, that happens in the monastery. I'm not going to tell you my name. It's really bad.

I have like three, actually. They're all bad. So anyway, so this book got nicknamed Lam Rim.

So that's not so bad. Notice how I changed the subject. It's from those days that the word Lam Rim started to be used.

The nickname Lam Rim. Okay? So we can say that it was from those days that these two great streams of practice were joined together.

Up to the current time. Okay? Up to now.

Up to this room, right? But they were practiced, the Lam Rim was practiced in three distinct different ways. Okay?

Lam Rim was practiced in three distinctly different ways. One was called, say Shumbawa. Shum means a very important classic text.

Like Lam Rim Chamor. Or Lam Rim Namdolachar. Some very, very, Shum means a highway.

Like a major toll road. And Shumbawa means disciples who study the classics. Okay?

They're considered the most intelligent. They study the five great subjects of Buddhism for the last two and a half thousand years. Through five great Shums.

Through five great classics.

[Говорящий 2] (15:31 - 15:31)
Okay?

[Говорящий 1] (15:31 - 16:00)
And that's one way to learn the Lam Rim. And you've done it already. Okay?

The 18 ACI courses are for Shumbawa. And not many Tibetans study to that depth. Okay?

Not even Geshe studied all of that stuff. So you, that's a Shumbawa. And they go deep.

Because they want more, what do you call it? They want a bigger toolkit with which to help other people.

[Говорящий 2] (16:00 - 16:00)
Okay?

[Говорящий 1] (16:00 - 17:32)
They meet some crazy guy in, I was in Jakarta. No, I was in Yogyakarta. You know, and I gave a talk.

It was a beautiful talk. It was a whole group of Muslims. It was a whole room of Muslim entrepreneurs.

And it was amazing, you know? And then, you know, some guy's going to ask you a weird question in Yogyakarta. You know, in a group of Muslim entrepreneurs.

And then, if you're at Shumbawa, if you studied in detail, you have an answer ready. Okay? And that's why to study Shumbawa way, you have a huge toolkit.

Somebody threw you up in front of a bunch of Muslim entrepreneurs. And I was worried because I had never spoken to a large group of Muslims. And I was like, oh, I don't know if I can do this, you know?

And then, because I had Shumbawa background, then it just was incredible. They rushed up after the words and they said, are you coming back? Can you come back, you know?

And can you give a larger talk? And then I said, well, I don't know anybody in Jakarta, you know? And then they said, you know us, you know?

And there's like 10 of them. And they're like, let's do it, you know? Come next.

They said, give us a date, you know? And we'll have... But it's got to be during Ramadan because then we got all the Muslim people have to come, you know?

And they're really excited. So if you are a Shumbawa, you have equipment. You have a lot of equipment to help an unexpected crowd.

[Говорящий 2] (17:33 - 17:33)
Okay?

[Говорящий 1] (17:33 - 17:40)
That's Shumbawa. Those who study less deeply are called lamrimba. Say lamrimba.

[Говорящий 2] (17:40 - 17:41)
Lamrimba.

[Говорящий 1] (17:41 - 38:01)
They use a lamrimba, okay? They use something like this. And they learn beautifully.

And it's enough. Lamrim is enough. Especially if you're going to be teaching to the general populace, okay?

If you're going to be teaching to the common man, lamrim is the best thing because it fits everybody, okay? You can get up in any crowd anywhere, usual, normal people and teach lamrimba and they will relate to it and it will help them, okay? So it's good to be lamrimba.

It's good to have that training, okay? Then there's called damlakpa. Say damlakpa.

Damlakpa. Damlakpa is... Damlak means the private advices which you receive from your lama's lips, you know, in private, you know?

Like you say, Lama, I have this problem, can you help me? And they take you in a room and they sit you down and they talk it over with you. And it's private, personal, tailored to your needs, right?

That's called damlakpa. So damlakpa would be maybe somebody who was close to a heart lama, who had a heart lama, who was fortunate enough to be close to them all the time or close enough to them frequently enough that when they needed more instruction, they just asked their teacher. Like I used to just go upstairs.

All I had to do was make a cup of tea and go upstairs and I could ask Rinpoche anything. But it cost me, right? Like I had to wash dishes all day and I supported him.

I went to work. I worked like 12 hours a day and supported him. But if you have that kind of a relationship, then damlakpa is maybe the fastest way and the most powerful way, okay?

It's the shortest. It's the briefest. It's not a lot of facts, right?

You're just solely depending on the private advices of the lama whom you are serving day by day, hour by hour. And that's one reason to be in that position is you can get damlakpa, you know? And then your whole life is guided by the immediate wishes and advices of your teacher, right?

Because you're just around them all the time, okay? So that's damlakpa. So those are three ways to...

Those are three types of practice that developed with regard to the lama, okay? Some people went deeper. They added more texts.

Some people just went straight to the lamrim. Some people kind of put the books up on the shelf and just listened to what their teacher had to say. And they all have advantages, right?

I think the last one is the fastest and the most powerful. The first one is the best if you're going to be going to Yogyakarta or some unexpected place and someone's going to ask you a weird question that you didn't think of. And then maybe the middle one is good if you're going to be teaching normal people in a normal setting, like a dharma center or something like that.

Lamrim is good. What's even better than each one? Be able to do all three, okay?

Like be able to give all three presentations is the best, okay? And then to know when to do each is a big challenge. Should I overwhelm them with all my facts?

Or should I just stick to the lamrim? Or should we just go out to the botanical gardens and I'll say a few words and it will strike their heart and that'll be enough, you know? So you have to know.

You have to learn that also. You should master all three ways of presenting. And then you should master the art of when is each one more beneficial for people, okay?

Like that. Nam-myong-pa-dan-da-ngwa. Na-yang-je dak-nyi chen-po.

Ho-dak-druk-chen-dang. Tra-or-ken-chen-chu-kyep-sang-po-nyi-le. De-sung-sen-shin.

The Mahatma, which is who? Say dak-nyi. Dak-nyi.

Chen-po. Chen-po. Do you have it there?

Dak-nyi chen-po? Where is dak-nyi chen-po? Okay, that's the Tibetan for Mahatma, okay?

Dak-nyi chen-po. Who are they talking about? Jetsun Karpa.

Okay, Jetsun Karpa. The Mahatma said, Ho-dak-druk-chen-dang. Tra-or-ken-chen-chu-kyep-sang-po-nyi-le.

De-sung-sen-shin. Jetsun Karpa got all three styles of teaching from these two lamas, okay? Ho-dak-druk-chen and Tra-or-ken-chen-chu-kyep-sang-po.

He learned how to give an expanded presentation. He learned how to give a medium presentation. And he learned how to give a brief presentation, okay?

So, nyi-ne-sen. De-men-che-de-sung-yang-gyu-pa-chi-tu-gyur. And from that time, those three systems, which had been separate, were combined into a single lineage.

So that after the time of Tsongkhapa, anyone could learn all three. Je-ru-mo-che-chang-ra-den-gi. Tra-sen-gye-dra-way-sho-du.

Sun-dep-lam-chok-go-je. Jak-tsong-ze-de. Cho-drak-ku-oy-yin-ma-den-chang-de.

Sun-dep-ze-pa-de-tse. So this is a beautiful story, okay? Jetsun Karpa lived in the 1357 to 1490s.

He lived in the 1400s. He did his greatest work after 1400. And one day he was at a monastery called Radren, okay?

And he had gone alone for a walk out behind the monastery, up to like a cliff. There was an area of a cliff. And then there was a statue there of Lord Atisha.

So Atisha lived 400 years before Jetsun Karpa. And this was the monastery where Lord Atisha had been active, Radren, and his disciple, Dromchenchen. So Jetsun Karpa went.

He took a walk up to this statue, which is called Oy-yin-ma, okay? In Tibet, individual holy statues have their own names, okay? Like the great statue of Jetsun Karpa himself.

Do you know what it's called? Can you say? Ngam-dam-ma.

Say Ngam-dam-ma. There's a statue in Lhasa that was destroyed during the Cultural Revolution. It was made during Jetsun Karpa's life.

And it was his likeness. I put it on the cover of the Principle of the Paths of Buddhism book, okay? That's an old photo of it before it was destroyed.

And so images have names. Oy-yin-ma is the name of the most famous statue of Lord Atisha. And it was up on a cliff behind this monastery.

And it was like this, you know? This means yin-ma, okay? The head is not like this, you know?

The head is like that, you know? It's called the bent head statue. Bent head, bent head.

So Jetsun Karpa went for a walk up there. And he prayed to Lord Atisha, you know? He prayed to the image.

And he made a long, beautiful song to the image. And in the middle of that song is a part that goes, yun-den kun-gi shi-gyur tun-chin-che tsu-shin-ten-bang lam-gi tsa-wa-hu ne-pa-to-ne-te-pa-tu Do you know that? Yun-den kun-gi shi-gyur?

Yun-den shil-gyur-ma, okay? It's a very, very famous prayer that we do. The title of the prayer means, My Lama is the source of all the goodness in me.

My Lama is the source of all the goodness in me. It starts like that. It just starts like that, okay?

Then he made that prayer to that image. And then he went into some kind of a, what do you call it? He went into a vision, okay?

And it lasted for a month, okay? He didn't come out of it for a month. And he was just like, what do you call it?

Like St. Teresa's, you know? You go to the Vatican or where do you? No, there's a church near the Vatican.

And she's like, you know, she's like that. And he was like that, you know? And he's like...

And he starts to have a vision of all the people who ever taught the lam-rim in history. He has this vision of them, okay? Je-pa-tre say, lam-rim gyur-pe lam-ma kun-gi shal-sig shal-sig means he saw their holy face.

One by one, he met them and he talked to them. He's in this rapture. And he meets the lamas one by one of the lineage, okay?

Chu-gi sul-len-ze And he was able to converse with them and ask them questions. Khyen-par jo-drong-ni po-to-wa shal-wa-shi da-wa-chi-gi-pa-ru shal-sig Especially four lamas, which was Lord Atisha, Lord Atisha's greatest disciple, which is Drom-tin-che, and then Po-to-wa and Sha-to-wa. And these are the early kadampas of Tibet.

These are the great early masters of Tibet, okay? He saw them for a full month. He was interacting with them in rapture, in a vision, okay?

Tar shen-sung jo-la-tim Then finally, the three disciples melted into Atisha. Lord Atisha. A-ti-she chak-chi-or-shak-te And then Atisha put his hand on Tsongkhapa's head.

And he said, Do something to help the teachings, okay? Tem-la-ja-wa-gi-shi Act on behalf of the teachings. Do something for the teachings, okay?

Dey-dro-da-gi-cha-wa And I will help you. Whatever you need, I will help you. Dey-dro-da-gi-cha-wa-sung-wa Dun-ki-lam-im-che-mo-tsong-war kur-wa-shin What was really going on was that Lord Atisha was telling Tsongkhapa, You have to write a lam-rim.

The lam-im-che-mo, okay? The greatest lam-rim ever written. You have to.

I want you to write a lam-rim, okay? Lam-im-che-mo Kur-wa-shin Lam-im-che-mo-shin-ne-yen-ze Then Tsongkhapa wrote all of the sections on the lam-rim up to meditation and emptiness. He did not write the parts about emptiness and meditation, okay?

Which is what you studied already. We started at the end, right? My master plan is that we did the last two sections already, meditation and emptiness.

Then we're going back to the start. Then for like six years, we're going to go through the rest of this text. And then I thought, since we already did the emptiness and meditation from this text, we'll just skip over to the lam-rim-che-mo and end with that.

We'll end with the meditation and the emptiness sections in lam-rim-che-mo, okay? So you'll get that part twice. You got it at the beginning and you'll get it at the end.

It's 500 pages of emptiness teachings and how to meditate, okay? And that will take a couple more years, okay? That makes nine years total.

I worked it out, okay? That's why it's going to take nine years, okay? Che-mo-tsong-pa-go-wa-shin-lam-rim.

By the way, just to spread a thing out over nine years means you develop as a person. A whole huge chapter of your life is spent in the presence of these ideas. A big section, a big part of your adult life will be spent in the presence of these holy thoughts, you see?

If we spread it out for like nine years. And it's very beautiful to spend your life like that. To go to the gas station and get refilled every few months for nine years, it changes your being, you see?

If you stick on the same thing for like nine, 10 years, it's very beautiful. Rinpoche, we got to the end of nine years and started over. And he did that three times, okay?

For 30 years. Okay. Chi-ja-tsun-jam-pe-yang-ki-tsong-pa-go-me-lak-tong-chen-mo-dze-pe Then he went, he wasn't going to write the sections on emptiness and meditation, but then Majjusri, the angel of wisdom, came to him and said, you have to write it.

So he did. He finished that part much later, okay? The last half of the book, he finished later.

That book is called Hwak-Tong-Chen-Mo. The second half of the Lam-Rim Chen-Mo has a different name than the Lam-Rim Chen-Mo, okay? The section on meditation and emptiness is so famous.

It's so powerful. It's so unique that it is given a separate title by people. They say Hwak-Tong-Chen-Mo, okay?

The great book on Vipashyana, it's really Vipashyana. Vipashyana really means an insight into emptiness, okay? So we'll study that whole book.

We'll go through that whole book, okay? Hwak-Tong-Chen-Mo. ,GZHAN DAG GIS DGOS BAR PO LA LTOS NAS KYANG, ,BYIN RAG GI BSTAD DU YOD PAR ZHES SO, He says, look, if the Lam-Rim Chen-Mo, the great book on the steps to the path, if there were nothing else to make it famous or nothing else to recommend it, there's the fact of who asked him to write it, okay?

Like two enlightened beings asked him to write the book. That's not bad. You know, okay?

Like two enlightened beings said, you have to do it. And then if we study the result of that order, it's an extraordinary blessing, okay? He calls it Jinlak Gitter.

Jinlak Gitter means a goldmine of blessings. It would be a goldmine of blessings. ,ZHES SO, ,DE YANG SONG BYANG DU SREG CHE RGYAL BA'I, ,ZHES SOG GI, ,DE YANG SONG BYANG DU SREG CHE RGYAL BA'I, ,DE YANG SONG BYANG DU SREG CHE RGYAL BA'I, In the Pabongkha Rinpoche quotes a little piece of the Sheljang.

Say Sheljang? Sheljang. Sheljang nowadays means address.

You know, what's that Lama's address? You say Khajang or you say Sheljang? Sheljang is honorific, okay?

In a book, Sheljang means the colorful. And at the end of every Tibetan book, they say, this is who wrote the book. This was his name.

This is who asked him to write the book. This is who carved it. This is who wrote it down for him, okay?

This is who paid for the printing, okay? And there's always a co-op one at the end. So in the Sheljang of the Lamrim Chemmo, he says something.

I got the whole thing for you. Let me see. ,ZHES SOG GI, ,DE YANG SONG BYANG DU SREG CHE RGYAL BA'I, He doesn't give the whole quotation.

So I went to the Lamrim Chemmo and I got it for you. Due to the kindness of Mr. Dan Stivers, whose children are here, I think. Are you here?

Where are you? The mom of the children are here. Okay, anyway, due to the kindness of their family's efforts and John Brady, et cetera, we have, I can go look up in the Lamrim Chemmo.

I don't have to spend three days. I just look it up in about 10 seconds on the computer. There's like a million pages in here.

That they have typed for 24 years. And it will take 150 more years to finish. But anyway, the big books are in there.

,SE CHE RGYAL BA'I, ,SE CHE RGYAL BA'I ME CHUNG CHIN LEN LAS, ,LAS GRUB CHANG CHUD LAM GYI RIM PA'I KYANG, ,THAN DUN NAM GYI YI LA BEL TER SHING, ,RGYAL BA'I TSE PA RING DU KYONG GYUR ZHIG, This is one of Je Tsongkhapa's final prayers after writing a thousand pages of Lamrim. And he says, ,SE CHE RGYAL BA'I ME CHUNG CHIN LEN LAS, ,LAS GRUB. This is the steps on the path to enlightenment.

And it has been written through the wondrous sacred deeds of the Buddha and the Bodhisattvas. Okay? And then Pabongka Rinpoche says, you have to understand that when he says it was written through the wondrous sacred deeds of the Buddhas and Bodhisattvas, he's talking about the fact that he was told to write the book.

He's referring to the vision he had in being told to write the book. ,MMM, ,DANG TSONG KHRANG KYI RM, ,TSI SU LA MIN CHEN MO'I DROD SHES SOG DOR NAS, ,NIM PA DUS PA'I LA MIN CHEN MO'I DZIG, ,MMM, ,TSI SU LA MIN CHEN MO'I DROD SHES SOG DOR NAS, Later on in his life, Je Tsongkhapa felt that a thousand pages might be too many for some people. And he wrote what's called the short book on the steps of the path.

And he abbreviated everything into a short book. The second book, which is very short, it can be taught in an hour or two. That came to be considered when you want to make an oral transmission of the Lamrim, you use that one.

When you have time, when you have like nine years, and you can sit down and explain the whole thing to people, you use something like the Lamrim Chom. Like when the Dalai Lama goes to teach somewhere, they say, I think it must be a hard life, because he rarely gets to sit down with somebody for a long time and explain something. He's required to give a soundbite in each major city of the world.

So when he gives a soundbite, what does he use? He uses the short Lamrim. He uses Je Tsongkhapa's short Lamrim, which is also called Nyamgur.

Say Nyamgur. Nyamgur. Nyamgur means a song of my spiritual life.

And we'll go through it. It's very, very, very beautiful. Very, very beautiful.

It would be on iTunes nowadays. Okay. Chönggye Tse.

Okay. Ney Mendor Hansen. Neyendu Yipar So.

And then you can, if you know both presentations, you can interleave them as necessary. If the students look like they're cool, and they can use more emptiness, and you're teaching the short one, you can swipe 20 pages from the big one and stick it into a program about the little one. Got it?

[Говорящий 2] (38:01 - 38:01)
Okay.

[Говорящий 1] (38:26 - 38:52)
Hang on. Je Tsongkhapa came to a point in his life where he made a note. I think it's in the Lamrim Chömo.

It's in the Lamrim Chömo. And he said, look, there will come a time when people of each generation will not get even the short one. There will come a time, generations of people will come who cannot even understand the short one.

[Говорящий 2] (38:53 - 38:53)
All right?

[Говорящий 1] (38:54 - 45:01)
And he said, then it's up to the Lama of each generation to present the Lamrim to their generation in their language, and using examples from their world and their life. He predicted that. He said, it's at the end of the Lamrim Chömo.

He says, look, there will come a time when each generation, Lamas from each generation should take the Lamrim, and they should interpret it for their generation. For their own country, and their own people, they should interpret it. Are you hot?

Are you guys hot? How many people are hot? Okay, you're not.

All right. I got this thing. So it's like, okay.

And then he said, please make, please compose a version for your generation. He said that. And that's considered a Chö, say, Chö Phang.

Chö Phang is like a bequest. Like it's a last will and testament or something, or it's a request to future generations. He said, please present it to your own students in your own way.

Okay? Got it? Sorry?

Language changes. Read a book from the 1920s. Try to read a book from the 1920s.

Written by a reasonable, well-educated person. And it just sounds dumb. You know?

The language changes. Language changes. Language keeps changing.

These talks listened to by somebody in 10 or 20 years will sound, the language will sound dumb. It won't sound comfortable to them. So each generation needs a Lama to bring the language up to date, but not really the ideas.

You see? Different examples. I mentioned iTunes.

You know, in 20 years, they won't know what iTunes is. You see? And then, those Lamas of those days, which will be you in your old age, you will have to give new examples.

You see? Because life's not going to stop at the iPad. I mean, other things will come.

Things will come that we cannot imagine. I saw a Google, what do you call it, beta program. And the guy stood in front of the computer and he said, and he's giving, he's writing a letter to the camera.

You know? And the camera interprets it and writes the letter for him. You see?

He doesn't say anything. He says, Dear John, I wanted to thank you for coming to my house. You know?

And it was cool because the computer figured it out based on his, and it wasn't like sign language or anything. He was just, you know, picking up stuff. And it worked.

So, I mean, you're, in your old age, when you're still doing this, you know, your kids will be like, they'll be texting. They'll be, you know, they'll be texting. And it'll look like a dance, I think.

Something like, it'll be cool. Okay? So then to talk about texting will be dumb.

It's like if I got up and told you about faxing. I can tell you about telexing. I mean, I'm that old.

And then before that, cables. Okay? Cables.

Take cables, paste it to paper, letter by letter. But you don't want to know about that. Okay.

Xiaopang Zepeshin. So, now we're on to a new subject. Let me think about this.

I think you should struggle through this subject, okay? Let's see how far we get. And we'll take a break.

Then we'll take a break. Maybe I shouldn't do this to you. We'll do it for like 10 minutes, and then we'll continue it after the break.

So, anytime a real, authentic Lamrim Lama teaches the Lamrim, they should pull out eight different Lamrim classics. Okay? A real teaching on the Lamrim, you should pull out eight different classic Lamrims.

Okay? And I thought you should at least know them. The names.

Alright? At least we should honor the names. So, the next 10 minutes is sort of boring, okay?

Like, maybe you could care less. You know? But there are eight exquisite Lamrims, and they're all different.

They all have a different taste to them. And if you're really going to teach Lamrim, you should have four tables with those eight texts open. And then you should be, you know, like, you should be like a symphony, you know?

And then it would take 40 years. But we have them. I have them.

If you want, we could do it, but I don't think we have time. So, here's the eight. Okay?

If you say, I went to a big Lamrim teaching, it went on for years, then somebody who knows their stuff, they'll say, well, did he refer to the eight? And then you say, yeah, yeah, he did. And then, then they might say, what are the eight?

And then you shouldn't go like, okay. So, here we go. Gyalwang Sunamgyatso.

Say, Gyalwang. Gyalwang Sunamgyatso. Sunamgyatso.

Gyalwang, gyal means, gyalwa means, jinna means what? Victor. It means a Buddha.

Wang means king of the Buddhas. Munendra. Something like that.

[Говорящий 2] (45:01 - 45:01)
Okay?

[Говорящий 1] (45:03 - 54:37)
King of all the Buddhas. This is the Tibetan word for the Dalai Lama. Okay?

They don't say Dalai Lama. Dalai Lama is, Mongol. It's a Mongol title.

They don't use it. They say Gyalwang. They say king of the Buddha.

So, when you see a monk's name preceded by Gyalwang, and if there's 14 ornaments on it, like there are in this text, it probably means he was a Dalai Lama. Okay? So, so the third, His Holiness, the third Dalai Lama's name was Sunamgyatso.

Okay? And he wrote a text called, say Lamrim. So, at least you should hear the eight names.

Okay? Say Lamrim, Ser, Shunma. Lamrim, Ser, Shunma.

If you take gold and refine it once, that's a Ser. If you take gold and refine it, and then refine it again, into 24 karat gold, absolutely 100% 24 karat gold, that's Ser, Shunma. So, it's the Lamrim of gold that was, what do you call that?

Refined, refined gold refined again. It's the name of the first great, what do you call, what do you want to call it? Generational reinterpretation of the Lamrim.

He's telling us the third Dalai Lama who lived 1543 to 1588. That puts him about a hundred, maybe call it a hundred and something years after Jetsun Kappa. Okay?

He felt like it was time to update the language. And then he wrote the fourth, so now, we're actually on the fourth one already, okay? Jetsun Kappa wrote the Great Lamrim.

Then he wrote a Lamrim that we didn't mention called the Medium Lamrim. Which is about 200 pages. Then he wrote a Lamrim called The Song of My Spiritual Life.

Which is very, very short. And then by the time of the third Dalai Lama, remember that the first Dalai Lama was Jetsun Kappa's own student, right? That's how he got so smart.

The third Dalai Lama decided we need to update the language and he wrote a Lamrim called The Essence of Refined Gold. Okay, sorry? No, it's not considered in the eight.

It's not considered in the eight, yeah. Gatsor Rinpoche, Sarshamma, de japa tabar naga chenpo lamrim jampal shenu. Then, by the time of the fifth Dalai Lama, he's called the Great Fifth, his name is Lhosa Ngoan, Ngoan Lhosa Gatsor.

He lives 1617 to 1618. Don't worry, we're not going to do history all night. Or the next nine years.

It's my duty that you learn your lineage. If you choose to ignore it, that's your business, okay? So, anyway, 1617 to 1682, he's called the Great Fifth.

He built a small house in Tibet called the Potala, which has, I think, 1200 rooms. Okay? I don't think you could visit them all in a month or two.

Anyway, that was his house. He unified Tibet for the first time. He made a country out of Tibet for the first time.

It wasn't really a country before that. It was a bunch of small fighting guys. So, he's called the Great Fifth Dalai Lama.

He wrote a book about the third Dalai Lama's book that he called, say, jampal shenu, which means the word of Manjushri. The word of Manjushri. It's in gray.

Jampal shenu. Say again? No, that's the book he wrote.

Yeah, and it's by the fifth Dalai Lama. That's probably the most famous one of them all, actually. Jampal shenu.

How many lamrims are we up to now? That's the fifth, yeah. So, we have three by Tsongkhapa, one by the third Dalai Lama, and now one by the fifth Dalai Lama.

We're up to five lamrims, okay? When we get to eight, you get to have a break. So, take hope.

But those of you who care, the work by the fifth Dalai Lama is considered almost a commentary to the third Dalai Lama's lamrim. Okay? Panchen Losanchuki Gyeltsen.

Who is that? His Holiness, the first Panchen Lama. The greatest poet of Tibet, probably.

And the greatest social activist who walked out in the middle of two armies facing off for battle and talked them out of it. Okay? He had the guts to walk out between two armies about to go at it.

And he refused to move. He's just this powerful, single lama standing between two large armies. And he said, if you're going to fight, you're going to have to kill me to do it.

And they wouldn't kill him. And he wouldn't let them fight. And he stopped it.

It's a weird karma. He lives to the age of almost 100. In Tibet, I mean, without dentistry.

Anyway, he wrote the text we're going to study next month, okay? Debate Between the Angel and the Devil. You can watch it online.

You don't have to fly here. But you're welcome to fly. Anyway, he wrote a famous lamrim called Dehlam.

Say Dehlam. Dehlam means path to bliss. And we used it at Diamond Mountain as the required preparation for tantra.

They had seven years of tantra. And the first year was all Dehlam. Okay?

You're not allowed to teach tantra without teaching lamrim first. Even if they went through 15 years of courses before that, which many of them had already, you're required to take them again through the lamrim. So we chose Dehlam.

And it's an exquisite lamrim. By its holiness, the first penchant lamrim. By the way, his dates are where are you?

1570 to 1662. He lived to 92, right? But a very courageous man and a psychedelic poet.

I mean, we published a volume of his poetry and it's like, it's so beautiful. It's like unbelievable. It's almost as good as Neil Young.

Dave Jalpatarwar Judson Losang Yashiki Nyurlam. Say Nyurlam. Which number are we on?

Seven. Number seven is called Quick Path. Quick Path.

Nyurlam. And it was written by the, I think it's the second penchant lamrim. Let me see.

Yeah, his holiness, the second penchant lamrim. So the first penchant lamrim passed away and in the next year, his reincarnation was found. And that was Losang Yashiki.

So his name was Losang Yashiki. His dates are 1663 to 1737. And he wrote a lamrim called Nyurlam.

Fast Path. Fast Path. Last one.

Detarje lamrim. Wait a minute. Oh, okay.

Detarje lamrim chek jing chungwa nyam gul che sum. So how many of the lamrims were written by Judson Kapar? The first three.

The long one, the medium one, and the song of my spiritual life. Akash asks, does that include the three principal paths? It does not.

That's not counted in the eight. Sorry? I'm sorry?

It's not counted either. Marti de... They're all considered commentaries on that.

Especially the first one is considered a commentary. What was the first one? By the third penchant lama is considered almost a commentary on the lamp on the path.

So these are the eight great commentaries. And then that would be considered the root text maybe. I like that.

Marti deshi dengu. Then we have dakpo lawan thakpe leksul nyingku. Say leksul.

Leksul. Nyingku. Nyingku.

Leksul means beautiful words. Nyingku means cool. Cool is a beautiful word.

It means juice of a fruit. It can mean semen also. It means a super essential liquid.

I like to translate it as something like the sweet juice of eloquence or something like that. It's called the sweet juice. Nectar is sort of more like a murta, right?

He didn't choose that word. He chose a word about juice. Probably Anatole was there.

[Говорящий 2] (54:38 - 54:39)
Okay. Nenpe.

[Говорящий 1] (54:40 - 55:55)
De gela lamrim chi chen gye du dak. These are known as the eight great lamrims. You have eight now, right?

Oh, that last lama lived we don't know when he was born but we know that he was born in the 1400s. It's estimated. Gye du dak.

Chi tu rimpe chi gyen so sam tok gye shing ke par ja ma shing Okay. Sorry? Oh, I'm sorry.

Dakpo gomchen nga wang dakpa which is not the same as the other nga wang dakpa for whom the Three Principal Passes is written, okay? His name was Dakpo gomchen nga wang dakpa. So those are the great you can just know their names, okay?

You don't, no more pain than that. Let me show you something, hang on. What do you have?

Tilaka paki? Yeah, he's got tilaka paki. What's it called?

That's tilaka paki he's got? Okay. Questions, 10 to 15 minutes.

If anybody has a question.

[Говорящий 2] (55:57 - 56:12)
No, our meeting is set about making a list of your heart teacher's attributes. My question is, why would you need any attributes other than the tilaka paki, that's the fun part.

[Говорящий 1] (56:15 - 59:05)
I suggested earlier that rather than looking for a heart teacher, you might want to just make one. You design one. It's the same for a partner, okay?

Like in this business, with this kind of training, you don't look for things, you design it and then you create it, right? So to design a partner, you would want to sit down and make a list of what you want. And we said a fraction of loyal, economically independent, or at least have a job.

I'm talking about the boys, if you can tell. But then we said you could do the same with your teacher. You could make a list of the main qualities.

You can get a teacher, because some people need a teacher who's a nice guy, and some people need a teacher who will kick their butt. And my teacher never said one good thing about me for 25 years, okay? Never thanked me for anything, never said I did anything right.

And I needed that, I needed someone that really pushed me in a good way, okay? But then somebody else, it might crush them, you know what I mean? So each person's list, I think, will be different, you see?

We all need a different kind of partner. So I think Akash said, well, why not just have one quality on the list that just kind of made me feel enlightened and started to talk about it. That's okay, I think that could be the main thing.

But I think each of us needs a different kind of partner. We all need a different kind of partner. So you have to write down what's most important for your needs, and then you have to collect the comments and meet them to create that partner.

That's all. So I just think that in India, what do they say, there's some saying in India that the hand has five fingers, pancha-luna, and it means everybody's different. And what do they say?

Each, all fingers have different lengths. Oh, they say all fingers have different lengths. So everybody's different, and your perfect heart is gonna be quite different from mine.

And somewhere in my spiritual career, I realized I couldn't impose my heart to Heather and I. So, because we're all different, and you need a different one than I do, and you have to design your own. So, that's all.

This is my friend, Sharmene, I thought I'd, yeah, go ahead. Talk loud. Oh, I'm sorry, there's a microphone there, you can talk loud.

[Говорящий 2] (59:05 - 1:00:23)
Okay, so I'm supposed to hold a microphone, even though I'm so young, but how many years? 103. I hear I have really long hair.

And I'm older. So, yeah, I hear. And my question is to you.

I'm older than you, that's how. My question is to you. You said that you wanted to find a teacher who would design that, or who would write and put down qualities or characteristics of this person.

Then you said, then you go out and collect your karma. Now, I see what you do, and what other people have done to collect their karma, and it's basically doing to others, and I think that your generosity is extraordinary, and I would like to thank you very much for your grace. Thank you.

We've got an invitation for you to do that today. Oh, yeah. Thank you.

So, how do you, I know, I know what my karma's about, and I want to collect your karma, because I get to protect myself. Well, remember, you're my favorite. So, I see that you collect karma by becoming the person that you want to respect as a teacher.

[Говорящий 1] (1:00:23 - 1:00:24)
Yes, exactly.

[Говорящий 2] (1:00:24 - 1:00:25)
By collecting karma.

[Говорящий 1] (1:00:25 - 1:00:26)
It's exactly that.

[Говорящий 2] (1:00:27 - 1:00:30)
And that's with generosity and love for business.

[Говорящий 1] (1:00:30 - 1:02:11)
Well, you kind of just do what you want. If you want the boy to be more affectionate, then you have to be affectionate. Lots of ladies come up to me, and they say, Miles, you're so affectionate.

I ask them to have meeting, and they're just busy. Yeah, and then they get irritated. They're like, what's so hard about a hug, you know?

It doesn't cost anything. It takes 25 seconds. It's not like taking out the garbage or something, but the reaction is the same, you know?

So, whatever you want, you're exactly right. Whatever you want, you have to do. If you want an affectionate man, then you have to show a little kindness or warmth to, I don't know, to older people that you meet, or children that you meet.

If you want a man who's more loyal, and doesn't, what do you call it? Cheat on you, or doesn't leave you in a lurch, then we have to be more loyal to the people around us. And if you want a man who's, shows a little bit of fiscal responsibility, then we also have to be fiscally responsible, because they will be an exact reflection of our weakness, our own weaknesses.

So, it's funny, in a group of really well-trained people, the amount of complaining drops noticeably, because to complain is to say, this is me. You know? So, we'll be at Diamond Mountain, where people are very well-trained, right?

And then somebody will start off on this thing, like, I can't believe, you know, what's her name? She's such a slob. You know?

[Говорящий 2] (1:02:12 - 1:02:17)
And then everybody will go, you know?

[Говорящий 1] (1:02:18 - 1:04:07)
Because the only way to pursue a slob is if you are being a slob, right? So, it kind of cuts off all the complaining. So anyway, yeah, you just, the trick is, it takes much less activity to get him to be loyal.

You see what I mean? If you're loyal in a tiny way, he will be loyal in a big way. If you're affectionate in small ways, he will be affectionate all day.

Why? Karma grows exponentially. Tiny, tiny seeds, planted with knowledge, result in huge results, okay?

So, it's like planting crops. So, it's kind of encouraging, right? That's the cool part.

You don't have to be as affectionate as you want him to be. And he will be. Garnet has the seed is smaller than the result.

So, all you have to do is make little efforts to be loyal, or affectionate, or financially, fiscally responsible, and then he will be perfect in all of those ways, okay? That's kind of cool. So, it's not that you have to be 85% affectionate.

You don't have to be 85% affectionate. You're 15% affectionate, he'll be 85%. Got it?

That's good news. Any more questions? Yeah, maybe we won't for sure.

It's been a long time. Who didn't get one yet? When did you get one yet?

Don't ask me to come to Yilan, Taiwan. That's not the kind of questions we're doing.

[Говорящий 2] (1:04:08 - 1:04:46)
Good night. Good night. Lots of names in the Bible scripture that we might not be able to study, but just from the names of them, it reveals beauty and softness for the speaking that's not harsh or dry.

I would love to bring the student and their mom on here to this. And in a place where, you know, someone went, where does this beauty and softness come from? I hate that.

I hate that.

[Говорящий 1] (1:04:50 - 1:10:48)
Our karma has created a strange kind of Buddhism. It's our karma. You've got to understand that.

Our karma, because of something of what we did, we have been introduced into a lineage which is 99% male. There are 4500, there are 4,500 scriptures in the Kangrim Kingdom. I'm not aware of more than three that were written by women.

There are no scriptures studied in the monastery by women. There have been no women Geshes in a thousand years in Tibet until, His Holiness tried to do something a couple of years ago and tried to start a Geshe program. I think it's going.

But it's too late and too little. It's a job. I mean, on the grand scheme of things, it's sad that that's all there is, right?

So, we have the karma that we came into a land which is very male-dominated, okay? And then my teacher, Khen Rinpoche, I think he was one of the first people to teach the Geshe course for women. And then we have continued that tradition, right?

But still, on the outside of it, the kind of teaching we have tonight is very male-dominated. Then you get to the secret teaching. There are the secret teachings, which are, if you practice the Lamrim well, at the end of the Lamrim, you go into the secret teachings.

And we gave an example of a secret teaching. What was it? You went to the Paradise Cafe, you sat down to do homework with a group, and in the course of the hour that you spent discussing the class, it dawned, you had this sudden instinct that the woman next to you, the young lady next to you from Virginia was Jethro Tull.

This ultimate male domination, Lama, is emanating next to you as a woman, as a young lady, who's asking nice questions in the breakout room, okay? So in the secret teachings of our own personal lineage, it's all the heroes are ladies. All of them.

All of the higher teachers are women. And I think maybe it's always been that way, okay? It's like, the Rajiv was, teacher was, Saraha.

And he was a high Vajrayogini practitioner. So all of the lineages I've described of wisdom and of compassion, all male teachers throughout history, throughout the last 2,000 years, 20 centuries, all of them were practicing Vajrayogini. They were all considered the highest person in their life to be a woman.

So maybe that gave some softness to the teachings, I think. I think if you, and then if you are granted permission to study those teachings or if you practice those teachings, then it changes all the male things. They all become half of a whole.

Then you realize that not all the male stuff is half. And then the higher teachings are all female. So that's my answer.

In our lineage, that's, we are actually, all the guys in this lineage are the servants of Ramaswami, and we just get to sit up here and help the people. And that's a beautiful thing. I like it, I like it.

I think it's very beautiful. I think that's a good thing. It's an auspicious thing.

But what I really, really want to ask you, okay, last thing tonight. Please try to keep that practice of asking yourself why you're doing something. And I say you will become a much better person very fast.

Somehow it's very, very fast. So each time you do something, like you're going to go home, you're going to get on the train. Before you step on the train, ask yourself, why am I getting on the train?

And then ask yourself. One day I was getting on a plane that would take me away from my mom, you know, and I was at the airport. And I was like, why am I getting on this plane?

And I was like, you just stay here. And I got off, I left the airport. And I just stayed, I never left.

No, I want to be close to my community. So ask yourself why you're doing anything. Please get into that habit.

That's all I care about. If you can't name me April on this, I don't care. I just want you to ask yourself before you do anything in the next 60 years, why am I doing this?

That's all. That's what I really, really want. I want you to come out of here asking yourself why you're doing this, okay?

And I think that's it.

[Говорящий 2] (1:10:48 - 1:11:40)
Thank you. Thank you.