«Дар освобождения», курс 3 «Зачем мы живы? Стремление создать совершенный мир», занятие 10

[Говорящий 1] (0:00 - 28:34)
We've been talking about, in this lineage, in this system, it's traditional to go over the lineage and how the teaching came down to us, so that you know it's authentic. He's going to take some time to do that. So we went through the eight famous lamrims that are usually used along with the lamrim that you're teaching.

In Tibetan, it's called drak. Drak means to use them together with the one you're teaching. These eight lamrims were not technically a progression of rude texts to commentaries.

There's no overt connection between the eight lamrims. Therefore, traditionally, you would receive the chigyun. Chigyun means a lineage of transmission.

So you would have to receive separate lineage transmissions for each of them. You see what I mean? He's saying it's not like all eight are one flow of rude text and commentary.

If you wanted the blessing of the lineage for these eight, you would have to get it separately for each one of the eight. Khyepar jambel shelu chigyun gye du nyi le. The lamrim by Soynes the Fifth Dalai Lama, the Word of Gentle Voice, there grew to be two transmissions of that.

A more detailed transmission and a briefer transmission. gyu jing u pa dang pho pe khyepar kyi, u gyu dang pho gyu nyi she che wa. There came to be, because the people who held those two lineages of the Fifth Dalai Lama's lamrim hailed from two separate parts of Tibet, they were given the name of the Southern lineage and the Central lineage.

The South Tibet lineage and the Central Tibet lineage. So he says, for that lamrim, you would also have to receive two separate lineage transmissions if you wanted to get the whole lineage transmission of that text. chungpa takpu pua yar se kyi jesu jambel shalung jepa na jelwa na di ngak samne jelwa na mikor de dak la, ka le desam migur pa du la sumpa ta There's a lama named Trungpa Thapupa.

They don't know exactly, but they think he was born in 1595 or 1607. His full name is Losan Damche Gyeltsen. Then it mentions his chief disciple that I don't know.

I don't know who that is. They say father and son, and I don't know who the son is. He said, after I studied the Fifth Dalai Lama's lamrim, I felt like if I had met up with him earlier, I would have saved myself a lot of time.

See, something special about the Fifth Dalai Lama's lamrim. So therefore, says Pabongka Rinpoche, I'm going to use nyur lam. Nyur lam means what again?

It's a lamrim that means quick path. Sometimes that one is called marti, red teaching. Okay, we'll talk about that.

Nyur lam marti and jambel shalung je, chikla me le sakhi chikla ye. These two lamrims, the one by the Fifth Dalai Lama and the quick path, Pabongka Rinpoche felt that each one had crucial points that the other one didn't have. lung yi me le sakhi chikla ye tenpa sangye kyi sumanat lung yin le lung yin le chi yin lok sum me kyang In the time of the Buddha, Lord Buddha, he spoke the teachings and they were the commentary upon the teachings.

What he taught was both the blessing of the oral word and at the same time an explanation. Later, it came to be split. And in Tibet, you might go to, they still do it.

You can go to a monastery, you can say, I want the verbal blessing of the whole kangyur, which is 108 volumes or something, 101 volumes. So you can say, I want the oral blessing of the kangyur. And you pay a certain amount and a lama comes every day and reads to you for 2-3 hours or 10 hours.

And they just read the kangyur to you and they don't explain it. It's just someone who has received that blessing, which is called sometimes kangyurma. In the Vajrayogini sadhana, you can see some kangyurmas.

They will just sit down and read it to you. And then you get the blessing of, an unbroken blessing of the sound from Lord Buddha's time down to now. And now there has developed a separate tigyun, which means a lineage of explanation.

So you might go get the kangyur room and hear the blessing of it. And then maybe later you go to a lama and ask them to explain it to you, which are two separate flows. And there are separate lamas and there are separate lineages for those.

TIGYUN LOS MED KYANG CI SU MI KHO NA TIGYUN SO DU CHUG Later on, because people didn't understand or what they didn't understand from just hearing the kangyur recited to them, there came to be a custom of explaining it separately. Originally the Buddha just spoke it. And it was the verbal blessing and the explanation at the same time.

Nowadays it's split. CI LA ZHIG GIS Now he's going to give a brief review of the different ways in which you can pass on this teaching. So I would like you all to pass on this teaching in your own way.

You have the download, right? You'll have the audio. And you can listen to it again and again.

You have the translation. You have the book. And then you could design brief courses, especially for yoga studios or stuff like that.

They always have a shortage of content as far as spiritual content. So you could... And I'm asking you to pass it on.

You can design little sweet courses with any piece of this that's attractive to you. You could do a two-day teaching on KUN LONG PHYIR PA, asking yourself why, before you do anything. And you could give a two-day course called Why, or something like that.

And I'd like you to do that. He's going to give you some options, which we spoke about this morning, of different ways to teach it. CI LA ZHIG GIS PHYIR PA TSIG GYING DRUL GNYER TE PHYIR ZHIG GIS PHYIR PA PHYIR PA LA ZER Say ZHIG GIS.

ZHIG GIS. ZHIG GIS means a... TEA means a guiding.

TEA means a guiding. But it's the modern Tibetan word for a class. BYE THI LE DOR GYIN BYE Are you going to class?

The guiding of the scripture. BYE THI. BYE THI LE DOR GYIN BYE Like, I'm going to class.

So ZHIG GIS means when you go through a book and you explain it word by word. DRUL means, those of you who care, DRUL means a piece of grain. Like corn grain or wheat grain or barley grain.

But when you say explain every DRUL you mean every single syllable. It means a syllable by syllable explanation without leaving out anything. You go through the whole thing and you explain every single syllable.

Every single word. That's what we're doing here partly. SHES TEA MAR TE CHE PA Then we spoke about MAR TE this morning.

A cadaver, a crimson teaching. Meaning a cadaver teaching. MAR TE, cadaver teaching, red teaching means MEB PA KHE PA, a master physician.

RANG GI LO BU, RO MAR BO KA CHE A master physician will bring his students into a room. He will have a corpse brought into the room, which is red. Red can mean bloody and in Tibetan it can also mean naked.

So bloody red corpse. And then he will cut it open. DUN LA NU DRUL SO CHAR SO MAR GEN DU So he will then explain how the five major organs and the six vesicular organs are organs like vessels.

How they form and what their functions are. In Tibetan, as I said in the class this morning, there was a there was a great tradition of surgery in Tibet thousands of years ago. Over a thousand years ago.

And then it was lost when a king's daughter died. And he prohibited surgery after that. But still we have the surgical words still exist.

So he says here the five organs of the five organs how would you say that of DUN, of ARKAN. DUN means meaning. Or DUN means goal.

Or DUN means point. The five points. The organs of the five points.

And then he calls it the six vessels, which are six different organs. I knew you would want to know them. So I'm going to give them to you.

The five organs of points. By the way they're called organs of point for two reasons. Either because they enable the body to accomplish five goals or five points, right?

Like that. Meaning the perception of the world. Eyes, ears, nose.

It's your organs which feed the body, supply the body, and allow the body to do its job of perceiving the outside world. So they're called the five organs of points. But sometimes points can mean how do you say the objects themselves.

So the five organs allow the body to engage in the five objects, or the five points of perception. Or you can say the body's function is to engage in those five points. So it has five functions.

Anyway, there are five organs. First one is the heart. Second is the lungs.

Third one is the liver. I looked up, I was curious about these things. You don't care about it.

Anyway. The liver is under your right lung, stretches across. Nowadays they say detoxifies, synthesizes protein, produces biochemicals for digestion.

Cherwa, which means the spleen, which removes old red blood cells, synthesizes antibodies under the left lung, and Kelma, the kidneys, which produce urine excrete wastes, regulate electrolytes, regulate your blood pressure, and maintain your acid-base balance. The point being that each one of these five essential organs has many more functions than we thought. Just the kidneys take care of your blood pressure and your electrolytes and excrete your urine, like that, produce urine.

They have a lot more jobs than we used to think. Then the six vessels inside the body are stomach, small intestines, large intestines, gallbladder, which is titum, and gangba, which is the urinary bladder, and then samsu, which means the reproductive organs. It can mean a cherry, like that.

How many is that? That's six. A physician would take their students, cut open the body, and point out the five organs and the six organs, and explain their functions.

Okay? So start with margen. Margen, too, means...

How do you say it? Gen means naked. Mar means red.

Mar sangwa means... When somebody's naked and they're out in the cold, they get kind of red. In Tibetan, margen means buck naked.

But in philosophy, it means to hit somebody with an idea like buck naked, you know, like boom. And you show it to... It's raw.

You show the raw idea to them, face to face. It means direct contact with the idea. The idea hits you in the face.

In Tibetan, they say buck naked idea. Margen du ngo chokpa tar, chig gi chokpa she mi chepa me ngak gi nyunpo, mar jang su donpo la ser. So then the teacher, as we said this morning, in a marti, in a cadaver teaching, they just hit you with the main idea very powerfully.

They don't like talk too much. They just say, okay, when will be the last yoga pose you will do and where will it be? Which pose will it be?

Probably shavasana, yeah. You know, like what will be your last yoga pose? And you know, I don't say, you know, it could be a twist, it could be a forward bend, it could be an inversion.

You know, you don't go into it. You just look at the student and you say, what will be your last yoga pose? Then you turn around and walk out of the room.

Where will your last yoga pose be? And then you just walk away. And that's called a marti.

So marti is sort of a impact teaching. So what I'm saying is, so far we have two different kinds, right? What is a shakti?

You sit up there hour after hour, you explain all the letters, all the words, all the ideas. Marti is like you walk in, some student's being uncooperative. You know, and you say, well, when will your last asana be?

When will you take your last yoga pose? And then you just walk out. That's a marti, okay?

Third one. In an experiential teaching, the teacher will share some personal experience that they've had regarding this idea. And they'll try to relate it, they'll try really hard to relate it to something the student can relate to.

You see what I mean? So they'll share some story, some personal experience of the idea. Like for me, Chiyo Mitapa, right?

The death meditation. For me it's always the same. My father was this big, strong guy.

Unbelievably strong and big. And then he was a hunter since he was a kid, little kid. I was telling them he used to shoot dimes out of trees.

He would put a dime in a tree and we'd all walk half a mile away and he'd shoot it. And then the dime would fly off the tree, you know? So then one day I went hunting with him.

He took me hunting. We were near the Grand Canyon. We were on the edge of the Grand Canyon.

And then he stood up suddenly. You're supposed to sit for like five hours and not move. Like this.

And then the deer always walks over here. And you're like, you can't, by the time you go like that he's gone. That happens a lot.

So we're sitting there totally silent and then he stands up. And I'm like this. And then he starts to look around.

And then he starts to, in one place he starts to turn around and look around. And then he looks around again. And then he looks around again.

And then he starts spinning like a Sufi, right? And then he just falls down and he starts rolling towards the Grand Canyon. This big, huge guy.

And I'm like, ah! And I'm like running after him. And like jump on him, you know?

And hold him down. And he had some kind of epileptic, what do you call it? Seizure.

He'd never had anything like that. And he was going to die. And then suddenly there's this thing in me like, oh man, my dad is immortal.

And the whole world changed. In five minutes the whole world changed. My dad is not immortal.

And I was like 15 or something, right? And I was like, oh man. So you can relate to that, right?

It happened to you somewhere, especially with your father or your mother, you know? Like the day you discovered they were immortal. And that's a nyamti, right?

So I know you can relate to that. And I know you will feel what kind of, what I feel when I talk about it. And it's a personal experience, right?

So you can teach lamrim that way and it's good. Or you can, obviously you can mix the three, right? Okay.

LAM YIN YAM NYAM DU THOB MED YIN ROL MI Got to check last time. NYAM DU BYAS PA LO MA DU GANG GI NAS KHOR PHAN TSUN DU ZHAG NAS ME KHOR RE REY STAN CING DE NYO BO MA KHYAD PAR ME KHOR CHI MA MA STON PAR GOM DU BYUNG Then there's a thing called a nyamti. Say nyamti.

We're on number what? This is like the fourth kind. Nyamti means...

This is a different word for experience. How do you want to say that? How about realization teaching?

Realization teaching. That's where you go out to the forest with the students in a group and you set aside a week or ten days or a month. And then you go through the lamrim subjects again.

And let's say you get your death meditation. And you explain the death meditation and then you ask all the students to go and do that meditation themselves. Oftentimes in their own cave or in their own cabin.

And you ask them to stay silent. And you send them off to meditate on that particular step. And then he says, NYO BO MA KHYAD PAR ME KHOR CHI MA MI STON means until such time as they have a personal realization of it, you don't give them the next one.

You see? In this kind of... If you did it very traditionally, you would examine the student and see if they really tuned in to death.

Super tuned in to death. And then you would teach them the next lamrim. You wouldn't give them the next one until they got that one as a personal realization.

That could take a long time. And then Rebecca would go crazy renting the place. So I kind of compromise between all four.

You know that. That's what we're doing, right? The mix between Phoenix and Prescott and setting a time limit on the end of Prescott, you know, 10 days.

It's sort of a synthesis of all these different ways. But the reason I bring it up, and especially on the last day, is that I want you to teach and I hope you will teach. And then you should be aware of the options that you have on teaching, right?

These are your four different traditional options of teaching, okay? And I think you should do it your way, okay? All right.

DE SKYED PA LA DMIGS PA CHEN PO DANG CI DI DAG LA NYAM NYONG GI BYIN RAB GI RGYUN YANG RGYUD KYI YOD CING RGYUD DU BA LA DE PHEN CHE The advantage of these various kinds of formal transmission of this knowledge is that no matter which one you do, there is a transmission of the blessing of the lineage, okay? There's a blessing. I received, I mean, for this particular text, I did receive it for like 30 years, okay?

Over a period of 30 years. And I think you could say, this is what's in me of Ken Rinpoche, you know? What's in me of Ken, aside from Yankees, what I have in me of him is this, is this text.

And then when I teach it to you, he is jumping into you. You see what I mean? And it's very beautiful.

So if you do this process properly and carefully, the reason we're going through the whole lineage thing is that you are taking all the lamas of the past are being introduced into your mental stream. And then when you teach your disciples, you will be passing on that blessing to them. And you can't be the one after 2,500 years who's the schmuck who doesn't pass it on.

There's a blessing, and you can't let the blessing stop in you. You have to feed it to another person. Got it?

Okay. Mazal? Mazal.

All right. Okay, that wasn't that great. Okay.

And I do love that penchant. Then the lama in Tibet in 1921, when he got to this part, he said, I'm offering, which is a very humble word, right? Boom.

I'm offering this teaching as a nyamji, which means what? Which of the four? Nyamji.

My own experiences. I'm sharing with you my experiences. So just so you know, the flavor of this lamrim is pavankar, which is personal.

When he says something, it's from his personal experience, nyamji. He says, look, some of you people don't have much kyawa. Yeah, kyawa is a difficult word to define.

Kyawa means you've done enough good karma that you get it. Okay. It's like, I don't know how to say it.

You've done good enough things in your life that when you get walking here, it strikes you and you learn it and you turn on to it. Those kind of people have kyawa. They say if you have a lot of kyawa, you'll start crying during the teaching.

If you have a lot of kyawa, you'll get shivers up your spine like that. If you have medium kyawa, you'll just get sleepy, but you'll be here. And kyawa chungwa means, you know, he said people nowadays, they don't have much kyawa.

Therefore, I've decided to make it pretty easy. He says, I'm not using, I decided, I chose three different sources, immediate sources for this teaching. Out of the eighth grade lamrims, and Lord Atisha's lamrim, and Perfection of Wisdom Lamrim, I chose three.

And they are brief, and they are powerful. Here they are. Chinggis Shulong Mepar, chok pensin du tundro, because you people are busy, and you're going to take off soon and go to other areas of our country.

He said that. Dhenyan chakta dana pepe chudu, to help you, I'm sticking to nirlam, okay, quick path. Who taught nirlam?

Who wrote nirlam? Second pension lamrim. Losayoshi, is it?

Okay. And I'm going to teach Jambal Shalom. The Word of Manjushri.

Yeah, fifth day lamrim. I'm concentrating on the second pension lamrim, and the fifth day lamrim, and I'm not going to load you down with the eighth lamrim, okay? He says, I'm sticking to two.

But also, I'm throwing in a big, huge, beautiful, luscious section on dakshin yam je. Okay? This is one of the greatest texts in the world for dakshin yam je.

It's extraordinary. It's so beautiful in here. Dakshin yam je, okay?

Exchanging me and you. Exchanging self and others. It's a very, very powerful practice.

If you get good at it, you can become a nice person. Even if you're not. You can become a really beautiful person if you learn dakshin yam je.

You can become a very graceful, beautiful person if you learn dakshin yam je. And it's here. And that he pulled from Lojong Dunma, okay?

The seven-point, what do we call it? Mind training. I hate mind training.

I'll say that. Developing a good heart. Does that sound better than mind training?

Mind training sounds like fifth grade and Mr. Riley took you in a room and put some electricity on you. And then, and then developing a good heart. I think it's a better translation of Lojong Dunma.

And that's what it means. So Lojong Dunma is a brief, very brief, powerful practice for developing a good heart. Becoming a kind person, okay?

And it was taught, the lineage they say goes back to Lord Buddha and it was highly secret. It became a public tradition with Geshe Chagall, okay, who lived about a thousand years ago. So there was a Geshe who lived a thousand years ago and he began to teach us something.

This book, the structure of much of the book is based on that Lojong. And it's sweet. It's very, very, very beautiful and very, very heartwarming and, you know, touching.

Touching? It's just beautiful. It's exquisite and we'll go through it.

It's very beautiful and it will change you. It will make you a softer person, okay? So he just gave us, those are the three, he's going to stick to three fairly brief sources.

[Говорящий 2] (28:34 - 28:35)
Okay?

[Говорящий 1] (28:36 - 31:03)
The quick path by the second Panchen Lama, the word of gentle voice by the fifth Dalai Lama, and then the exchanging self and others according to the tradition of Geshe Chagall, who was a Kadampa Geshe, okay? DE YANG DA LAS RGYUN PA'I BDAG POR KUN LO KHUNG DE BO RNAM NYID KYI RGYA'I RTZA LTAM RANG NYANG RANG RIM CHEN NA CHEN RANG KA TABU LA LO NYID KYI KHYEN YIN GONG DRO MED PA'I DUN CHE GYUNG NGE NYAM CHE PA LA MI TSER BA'I DA LEN RGYUN PA'I BDAG PO NYID So there was a teaching, 700 people came. They all got tea a couple times a day.

They all got Tsampa, crushed Cheerios, mixed with hot water. Tastes just like that. That's why I love Cheerios.

Tastes just like Cheerios, crushed Cheerios, Tsampa. That monks live on that in Tibet. They didn't eat much else.

They ate, they had a bag, everybody had a bag on their belt of roasted barley flour, and they would just mix it with tea and eat it and that was all they ate. And the really great Geshe's, they didn't spend much time eating or cooking or anything. They just got out their Tsampa and rolled some out and then kept going.

RANG YANG LA RIM CHE LA GZHAN DBANG What's Gzhan DBang? A changing thing. Right.

But what's it mean, Gzhan DBang? Yeah, at, what do you call it? At other's mercy.

It means at the mercy of others. Okay. It means, if you put a watermelon seed under the ground and you feed it water, sunlight, fertilizer, and nothing else happens to stop it, it is forced to grow.

It is, what do you call it? Compelled to grow. Gzhan DBang means compelled, you see?

By other factors, it is compelled to grow. And this happens to be the mind only's term for a changing thing because changing things are compelled to change by their conditions. But Pabongkha Rinpoche, being a great scholar, he's making a joke.

[Говорящий 2] (31:04 - 31:04)
Okay.

[Говорящий 1] (31:04 - 34:47)
He says, my teaching this Lam Rim for you as I'm going to start now is all Gzhan DBang. Meaning what? I've been compelled to teach.

You know, my students bug me, my friends bug me, the high lamas in Vassa bug me, and then I'm a Gzhan DBang. Got it? Okay.

Ka tabu. It was like a ka. What's a ka?

A command. Who said that? Good.

Nice. Wow. Okay, ka tabu.

Lalo nikang, for the lama and for the students, this is not a, what do you call? Kenyan chenpo. Say Kenyan.

Chenpo. Kenyan is a unique, idea and a unique word. Kenyan, Kenyan means, what do you call it?

High risk, high, high risk, high potential. Kenyan means, Kepsang means profit. Nyan means risk.

And Kenyan means, it's going to go either way big time. You're either going to lose your shirt or you're going to make a lot of money. That's called Kenyan chenpo.

Okay. It's up in the air. You're either going to ruin your business or you're going to become the best in the world.

There's nothing middle way. Kenyan chenpo means, what do you call that in investing? Risk, risk capital.

What do you call that? Capital, CV, venture capital. VC.

I was in a bank, I spoke to bankers in Singapore for three days and they were all like, you got the CV and the LDD because you can't get the PB unless you got the IOD by now. And I'm like, could you tell me what that means? So venture capital.

This teaching he says is not like that. It's not a venture capital situation here. We're definitely going to come out.

If we do this teaching, we're all going to change and be beautiful people, become beautiful people. If we get through this teaching in the next nine years, it's not a question of maybe it will work out or maybe it won't work out. It's going to be huge differences, huge impact.

There will be a huge result manifest in the world and in ourselves if we just keep going. He said that. And that it's not a question.

We just have to finish or get pretty far through this thing and we will change radically. We will become radically different people and the world will become a radically different place. It's very beautiful.

This is no question. CUNG NYEN NYAM BYAS PA DE MI PHYIR BA Therefore, he says, I'm not shy about doing this teaching. I'm going to do it.

I'm not like, oh, I'm not really capable or I'm not so good or come on, we can all change the world with this thing. They say, let's go for it. Let's go for it.

MI PHYIR BA THAM BYED KYI LAG LEN LA CI THEP THEP DANG For your guys' part, you have to work hard and you have to try to put it into practice. LAG LEN THEP PA means put it into your real life. How are you going to put this last week's teaching into your real life this week?

That's why I'm here. Huh?

[Говорящий 2] (34:49 - 34:49)
That's why I'm here.

[Говорящий 1] (34:50 - 38:50)
Just... Why? What did he say?

What did he say? Just ask yourself why you're doing whatever you're doing. That's all.

If you ask yourself three or four times in the whole coming week, I succeeded. If you don't, I failed and we wasted our time. Ask yourself why you're doing things.

That's all. Don't judge. Don't push.

Don't try to correct. Just follow the logical repercussions of why you say you're doing it. And then sweeten your motivation.

Make your motivation sweeter. Those of you who are like teaching or running the Three Jewels struggling for 12 years to find money to run this place, which doesn't charge anything, it'll give you new strength, okay? If you examine your motivation and you say, look, I'm really doing this for other people, then you never give up or you never get, what do you call it?

Tired or... You just... If you're doing it for to get famous or for attention or because people will think you're smart, then you get tired or you get discouraged.

Then you set yourself up for some kind of emotional failure, right? But if you examine your motivation and you decide I'm doing it for other people, you never get tired and you never get disappointed, okay? So examine your motivation this week, okay?

JINDAG DE'I SEMS LA'ANG KYAMCIG DGOS SUM NE LA'AM YIM SEM GYI'U NE LUNG CHUNG SRE'I NANG NE LA'ANG KYAMCIG DGOS SUM Those sponsors of this event, whether they are people who have passed and their money was used for the event or those who are still alive, make prayers for their happiness. SUM NE LA'AM YIM SEM GYI'U NE LUNG CHUNG SRE'I NANG He opened up a little... He just opened up the three lamrims that he was using, which were quick bath, word of Manjushri and Geshe Chekawa's little lojong.

He opened them up. He recited a few words from each of them and then troll. Troll, troll, troll.

What's dholma? The Lady of Liberation time. What's dholma?

Dholma means to let out the obsession. Dholma means release. In a monastery it means you can go home.

Okay, we're not going to dholma yet. Don't get your hopes up. But he dholma, that's the end of the first day's teaching.

We reached the end of the first day's teaching. Our goal for this and Prescott was to finish two days of teaching. So we're right on schedule.

Okay, we'll do one day during Prescott. We'll do one day here. What time am I supposed to stop?

I don't want to keep... Yeah, I get to five. Let's do a little bit more then we'll take a break and then we'll do some questions.

Okay, so he completed the first day's teaching. Now we go to the second day's teaching. Out of how many days?

24. Okay, NYIN NYID PAR LAM MA RINPOCHE ZHEL NAS PHYIR GYI RGYAL PO TSOG DKA' BA PHYIR MA GSUM NAS RGYAL BA'I SUR RAB DGON GYI NYID PAR BSDUN GYAL SRED DANG MA RNAM GYI SNGA PA'I RNAM GYAL LDAN THAR LDAN RNAM GYI BYUNG BA'O THEG JI LTAR GYUR BZHIN BDAG GIS ZHES PA BYA'O Very famous, okay. LAM MA RINPOCHE ZHEL NAS From the lips of our precious Lama.

Who wrote that? Teacher Rinpoche. He's saying, our precious Lama has started to teach again, on the second day.

And he quoted, who would you quote if you wanted to start a whole day of teaching Lama Rinpoche?

[Говорящий 2] (38:50 - 38:51)
Jetsun Kapha.

[Говорящий 1] (38:51 - 44:08)
Quoted Jetsun Kapha, okay. And he said, RGYAL BA'I SUR RAB DGON GYI NYID PAR BSDUN It contains the essence of all the words of the enlightened beings of the universe. GYAL SRED DANG MA RNAM GYI SNGA PA'I RNAM It is the path which has been praised and recommended by all the Buddhas and the Bodhisattvas.

KYANG DEN THAG DANG RNAM GYI BYUNG ROK STE It is the entry point for the virtuous seeking for freedom. JI LTAR GNYIS SHIN BDAG GIS ZHES PA BYA'O I will give it to you. I will share it with you.

As well as I am able. JI LTAR GNYIS SHIN means, as well as I am able. That's called KHYEN PA KHYUN.

Say KHYEN PA KHYUN. KHYEN PA KHYUN KHYEN PA KHYUN is a tradition of our lineage before a teaching that the teacher how do you say? They sort of come, they look at their pride and they try to tone it down a little bit before they give the teaching.

So rather than saying of course this will be the best teaching on the subject you'll ever do. They would say I'm going to teach it as well as I'm able. You know?

JI LTAR GNYIS SHIN It's even gentle KAPA. He's saying I'm not so great but I'll do the best job I can. That's what he's saying.

I'll do the best job I can. JI LTAR GNYIS SHIN DAG What's he talking about? He's talking about the Lam Rim.

RGYAL BA'I SEMS RAB THAMS CAD KYI NYIN PA'I CHUD DU LTA BU That which is like the cream of all the teachings of the enlightened beings. SKYE BA'I CHUNG LO BSKABS NGAN SONG NAS YIN CUNG BA'I NGAN CUNG DANG When we get to the the motivation of lesser practitioners we're talking about trying to keep yourself out of a low realm after you die. Just trying to keep yourself out of trouble after you die.

GYUN GYI SKABS GUR BA THA DAG LA'I YIN CUNG BA'I NGAN CUNG SOGS KYANG GYUR BA THA DAG LA'I YIN CUNG BA'I NGAN CUNG SOGS KYANG And the medium motivation which is trying to to transcend all suffering. All worldly suffering. NGAN CUNG GYI RIM PA'I THAMS CAD KYI SOGS KYANG LAM GYI RIM PA'I DI DAG PO LA'A MA BRTEN NA MIN BYUNG SOGS KYANG LAM GYI RIM PA'I DI DAG PO LA'A MA BRTEN NA MIN BYUNG RIM PA'I DI DAG PO LA'A MA BRTEN NA MIN BYUNG RIM PA'I DI DAG PO LA'A MA BRTEN NA MIN BYUNG Even if all you want to do is save yourself from having a bad world, thrown ahead of you when you die, you need lamrim.

Even if that's all you want. RGYAL ZE DANG PO RNAM KYI NGAG PA'I LAM, BYANG CHUB KYI SEMS RIM PO CHE DANG What is the path, do you think, which is praised by all the bodhisattvas? What's path mean, normally, in Buddhism?

Path means an idea. Path is a code word for an idea, or a way of thinking. What's a way of thinking that's special for bodhisattvas?

Bodhichitta, okay? Which is the wish to see this world change in your lifetime. Let's say that.

The wish to see this world transform in your lifetime. And as we said this morning, you're close. Like, things are accelerating, and weird stuff is happening.

Globally. Globally. Global change has accelerated.

What was it last night? Bengal, Syria? I mean, the best dictatorship around.

How many years? Forty? Forty plus.

Forty plus years. And, you know, and then suddenly he's coming down, you know. Because of the internet.

And a bunch of people under 30. You know? Really?

No, really. And he's got all these guns and tanks, and they got mercenaries. And, you know, they got money.

They got oil money. And they can't stop it. You know?

And they're amazing times. It's amazing times. These times have never been seen before.

And they will accelerate now. Like, commerce is already. Commerce, which is what's really important, is no longer.

What do you call it? Nationally identifiable. There's no borders now on commerce.

People order stuff from everywhere. Online. And it comes.

My. Okay, my old lady, right? She said, I'm so sad.

I said, what's wrong? She said, Merle Norman. Do you know Merle Norman?

This is a cosmetic maker from the 1960s. And I'm saying, like, what's wrong, Mrs. Hango? What's wrong with Merle Norman?

She said, they stopped making brownstone red lipsticks.

[Говорящий 2] (44:09 - 44:11)
And I'm like, what?

[Говорящий 1] (44:11 - 45:19)
And she's like, I can't get my hair and lipstick anymore. They said not enough people are around anymore to order it. And I'm like, oh boy.

So, you know, that night I'm online, you know. Merle Norman, brownstone. And I searched the world, you know.

I hit Moscow. There was a website in Russian. You know, and I'm like, oh.

Lipstick. You know. Merle Norman.

I'm like, god damn, I found the last tube of this lipstick in the world. And I did. And then I wrote that.

I said, I want your Russian lipstick. I want it, you know. And they said, well, you have to bid, you know.

I said, well, you know. They said the medium bid would be about $3. I said, I'll pay $30.

Just send it to me.

[Говорящий 2] (45:20 - 45:20)
You know.

[Говорящий 1] (45:23 - 49:44)
It's supposed to be in my PO box. I don't know. I'm not sure.

But the point is. The point is, it's all. You know, you can say there's a border between Mexico and the U.S. But financially, it's disappeared. You know. What do you call it? Mercantile-y.

It's gone. I've just ordered my stuff from Moscow. Who cares?

And it comes. FedEx is everywhere. No, it's a new world.

Trust me, the political borders will drop when the financial ones drop. And they drop. They don't matter anymore.

You just buy things from everywhere. And you are living in those times, you know. You are here.

And frankly, you are accelerating the process by being here. You are causing those things to happen. Okay?

Your practice. Jeetarnation, such as it is, is dropping the very borders of countries. And what can happen after that?

I don't know. It's amazing. Miracles are happening in your lifetime.

Because of your practice. Try to appreciate it, okay? You could not see it if you weren't practicing well.

If you weren't practicing well enough, you would not be experiencing this thing happening. Therefore, you must be practicing pretty well. And you tend to beat yourself up and say, I forgot to do my book today.

I don't have a six times book. I have a three times book. Three times a week book.

And I'm not such a good person. But you are. And the world is changing.

It's amazing. It's beautiful. It's exciting.

It will change. You will change it. That's bodhichitta.

That's bodhichitta. May the borders drop. May that become one cultural state stretching from Vyartha to Phoenix.

This way instead of this way. And it will be nice. It will happen.

Rinpoche said, So he mentioned two things. He said the path which is recommended or praised by the bodhisattvas. And then he mentioned the entry point for those seeking freedom, right?

He mentioned those two things. The first refers to a wish to see the world transform completely. And it's getting there.

It's moving now. And then the second half is what? What do you think would be the entry point if you really want to get free?

What would be? Emptiness. So in those two lines, Je Tsongkhapa has summarized the two great streams of lamrim.

Compassion and understanding where the heck your world is coming from. Those two things. Wanting to see the world transform.

And then understanding that emptiness can make it happen. And then you have your ammunition to make it happen. So if you want to become enlightened in this life...

What does enlightened mean? I hate to use words and you're not thinking. What does it mean for you?

Where will it be like? Selfless. I like to think of...

You can say selfless. You can think. I personally like to think of standing on the top of the atmosphere and looking down.

Who needs... I might get up in the morning and see who needs anything. Like a huge Santa Claus.

Who down there needs anything? Somebody's sad. And then you emanate to them a small, white, furry dog.

Very cheerful.

[Говорящий 2] (49:46 - 49:48)
And... No, you...

[Говорящий 1] (49:48 - 53:59)
What does it have to be? A Tibetan? You emanate what they need.

So think that. Think... Don't say...

I try not to say that we're enlightened without imagining that I'm standing above the world with the capacity to become anything anybody needs within 30 seconds. Okay? I just like to think of it that way.

That's how I imagine it. Me and my heart teacher, we're looking down and... We're babysitting the world.

Okay? GYI LA KHYER BA RIN GYI RTEN DGOS PAS DE DAG THOB MAR KUN LONG LA DAG GIS SEMS CAN THAMS CAD GYI DON GYI SANG GYI GO PHAN THOB PAR BYA Therefore before we do anything let's kun long chirpa one more time. I'm doing this for everybody.

I'm at this teaching because I want to hasten the transformation of the world. DE PHYIR DU KHYER BO SUM GYI LAM GYI RIN PAS NYAM PHYIR ZHUG NAS NYAM SU LEN NYAM PA SOG KUN LONG DANG KUN PHYIR THAM PHYIR LAS PA SOG DAG NAS SEMS PAR ZHUG SEMS PAR ZHUG means I beg you. He's being very...

What do you call it? Big lamas didn't beg people to do things. They just tell them to do things.

But he's different. SEMS PAR ZHUG means he uses the honorific to his audience. SEMS PAR means THOB PAR to listen.

It's like I beg you please be so kind as to listen to this teaching with the motivation of hastening the transformation of your planet. It's very beautiful. Thank you.

SEMS PAR ZHUG DE YANG GANG SEMS PAR BYA BA'I PHYIR Then he segues kind of blatantly. He says, but what are we going to listen to? Okay?

What kind of Dharma are we going to listen to? KYEL DENG KYI KHYER BU SANGS RGYAS KYI SAR DROD PA'I THEG PA CHOG KYI CHUG LUG SHING LA CHEN PO RGYUD DU DANG THOB ME NYID GYI LAM SU LAM RIM LAM RIM He says, I'll do it fast and let's take a break. Because after that he starts.

We're not going to get anywhere but it's good luck to start. It's good luck to go the first few lines. KYEL DENG KYI KHYER BU SANGS RGYAS KYI SAR DROD PA'I THEG PA CHOG KYI CHUG LUG That beautiful system for those who have KEL BA who have enough goodness inside of them for traveling to the level of a Buddha.

SHING LA CHEN PO RGYUD DU DANG THOB ME NYID GYI LAM SU Those two great flows which have come down to us from Arya Nagarjuna and Arya Sangha. The two great SHING LA CHEN PO What's SHING LA CHEN PO? SHING LA SU RJE They are like ground breakers.

Ground breakers. SPEL NYAM MED DO CHEN PO KHAM SUM CHUG GI RGYAL PO TSOG KHA PA CHEN PO The very cream within the holy hearts of Lord Atisha and Je Tsongkhapa CHUG GI CHUG CHUNG BA DANG PO SA MO The profound instruction The very essence of the 84,000 heaps of Dharma MA TSANG BA MED PAR Say KASA CHIG KASA CHIG SANG RGYA BA'I SANG RGYA BA'I NYAM NEN NYAM NEN GYI RIM PA GYI RIM PA This is very famous in scripture, okay?

Say KASA CHIG KASA CHIG SANG RGYA BA'I SANG RGYA BA'I KASA CHIG

[Говорящий 2] (54:00 - 54:00)
KASA CHIG

[Говорящий 1] (54:00 - 57:36)
SANG RGYA BA'I SANG RGYA BA'I Everything that any single individual would need to climb up to enlightenment SANG RGYA BA'I is a verb from SANG RGYA He said BUDDHA SIGHS He made up a verb These are the instructions for any one person in the world who wanted to get Buddha Sighed An Islamic Any individual who wanted to get Buddha Sighed just do this Ok, say NYAM NYAM NYAM So now I'm going to give you a brief presentation nine year presentation of the steps to enlightenment And he is actually starting This is a good place to take a freshman And then, there's a custom in the monastery, you do the first few lines, for good luck.

Then you stop the teaching. So we do five minutes of the next teaching for good luck. Okay, then we stop.

Okay. Sung she di dang, rung rik di dang, dang gyu di dang. I'm sorry.

De la sa che gi wang gu chen na. If you're going to teach the Lamrim, you need a plan. Mu shi sa che chik shir shak, de teng ni.

You start with a basic plan of how you're going to do the Lamrim. De teng ni, lam gi rim pe ngo nge pa. You try to explain to people what is the essence or the nature of the Lamrim.

Chan nge pa. You try to explain to them what each step is and why each step is necessary and why there's not more and why there's not less. That's called chan nge pa.

It's not the same as chan ye, okay? Korim nge pa. Then you have to explain to the students why the order is in a certain order and you can't, you know, substitute or switch.

Sa che di nang ne mikwa bi. Based on the framework, sung she di tar. You talk about certain teachings of the past.

Lung rig di dang. You use certain scriptures. You find certain proofs.

Tam gyu, you tell funny stories. Meng ar di yu, you give advices that you've heard from your teachers. Nge pa chen ne gong guk gi.

And that's the way the Lamrim should be taught. Sa che me par. But if you just skip the framework, if you skip the, what do you call it?

The plan, okay, of the teaching. Kang chung chung du se ne. If you just mix things up any way you like.

Se ne, nyen ching gong na, gyu la pan topa kawa. It probably wouldn't help you much, okay? If you didn't stick to the plan of the Lamrim, if you didn't present it in its proper order, and if you left some things out, and if you added some things that the Buddha didn't think of, fair enough.

Cha ma dan sa bu so, ne so so me par. Okay, this is the last thing we'll do. It's very auspicious.

In Tibet, the most important thing is barathim.

[Говорящий 2] (57:37 - 57:40)
Yeah, yeah, barathim, okay?

[Говорящий 1] (57:40 - 1:04:05)
This is the most important thing that exists in Tibet. Ask any Tibetan, okay? You gotta have barathim.

Rinpoche got me up to about 25 cups a day, okay? And then when I got off it, it was quite a suffering. But you have to drink constantly Tibetan tea.

You're talking, the best is Chinese black tea, blocks, blocks of Chinese black tea, with butter, and salt, and half and half, and whipping cream, and milk, and nutmeg, and baking soda. And then there's a way you have to make it. You put all that in the, there's a recipe, but it involves, you take a ladle, and you have to, what do you call it?

You have to ladle it out and drop it again a hundred times to get the right amount of air into it. It's got to froth a certain way. And then you live on that.

You drink that. And you gotta have it. Every Tibetan, especially monks, gotta have it.

They have it all day. They keep a big, those Chinese thermoses next to them, and they just drink it all day. So Pabongkha Rinpoche says, nobody in their right mind would take the salt, and the soda, and the tea, and the cream, and the butter, and the nutmeg, and the half and half, and the whipping cream, and the milk, and keep it all in one jar.

You know what I mean? Nobody would store it like that. You have to store them separately.

And then you have to take them out of their jar and throw them into the pot at the proper time. See what I mean? And there's a certain order, and if you don't do it, it tastes terrible.

It still tastes terrible if you do drink it. But you get used to it. So he said, spiritual things are the same.

There's a certain order. And if you do things, if you do certain steps, if you undertake certain spiritual steps in the right order, which has been clarified over all of these centuries, if you just do them, all of them, in the right order, your world will change. Your world, this whole stuff taking place in the Middle East, it'll spread everywhere.

And your world will change. Your world will become a perfect world, okay? But you can't leave any steps out.

You must go through them in the right order. And then everything's taken care of. And it has worked on other worlds, and it will work on this world, okay?

We are like the retards of the universe. And it has already, all of this transformation has already taken place on many worlds. We are sort of poverty, war, hunger, working all day for money.

These are very, these are mistakes. And you just fix them, and then they're not there anymore. We are in a very strange time in our history, and it will change now.

And we will become beings of light, and our world will become a perfect place. And it just needs the right steps in the right order. And that's all, okay?

So my last thing, please, when you go home, or as you go home, on the plane, I think it's a good time, just please think about asking yourself why you're doing things, all right? So just make it a habit before you do anything, please, in the next week. How many people have already gotten there, like started asking themselves in the last few days?

Good, okay, good. Thank you. Because that's the whole point.

I don't care if you don't remember anything else. Just ask yourself, why am I doing what I'm doing? And what will happen if I keep doing that?

And then come back to doing it. You don't have to change your life, and you don't have to change what you're doing. Just sweeten why you're doing it, and then you'll be happy.

You'll be truly, truly happy. If you haven't been happy, you don't know how fun it is to be happy. I mean, just have everything taken care of, and everything is beautiful.

Your whole life is beautiful. Everything is like a dream. Everything you ever wanted is happening.

And even you just go to a movie, and it's a miracle. The movie is all about your life, and there's this unexpected happy ending, okay? So we'll dedicate the karma.

There are two of the higher lamas that are not well today. Gyumei Khyentse Rinpoche is not very well, and Lama Tsongkhapa is not very well. So let's dedicate to teachers staying in the world.

And I'm asking you to dedicate it to you staying in the world, because those are the great lamas. What do you call them? When you Google Lama online, that's who you get, okay?

But I think you have to be healthy also, because the change that's going to happen in the world in this generation is going to be by you. It's not going to be by the big lamas who come here from other countries. It's going to be you teaching, okay?

It's already happening, but that era is finished, I think. There will be great lamas come from other countries, but for our countries and for our culture, the way it's going to happen now is through you teaching. So I would like to dedicate the teaching to your long life, healthy life, and that you teach, all right?

Very good.

[Говорящий 2] (1:04:07 - 1:05:13)
Where were we? ♪ Sashi kuhi cheshin mitotam ♪ ♪ Nira vimshin imbe gembali ♪ ♪ Sanghe shingum ite uadhi ♪ ♪ Roku namda shingla tupasho ♪ ♪ Ye namu rakamanda ewa dhite omu ♪ ♪ Sanam yeshe sososhin ♪ ♪ Sanam yeshe lejongwe ♪ ♪ Tampak rumi topasho ♪