«Дар освобождения», курс 4 «Ретрит об энергиях», занятие 7

[Говорящий 2] (0:00 - 2:28)
Okay, we'll meditate. Start by watching your breath. Try to focus just on your breath coming in and out.

And I'd like you to focus at a spot behind your heart.

[Говорящий 1] (2:29 - 3:06)
So start at your heart and go back towards your spine. This is a very difficult place to focus. As most of you know, there are three knots there in the channels.

And the chakra there is very tight. And it's very hard even to keep your focus on that area. It will slide off.

It will go up or down the body. You will have difficulty trying to find the chakra here.

[Говорящий 2] (3:06 - 3:13)
Behind your heart, just in front of your spine.

[Говорящий 1] (3:15 - 7:02)
Explore the area. It'll be a little hard and you have to go gently. And see if you can find a bump or a ball.

Go up and down. Go a little bit side to side with your mind. Slide across that area.

Try to find the place where the knot is. We'll do a few minutes like that. Don't try too hard.

This is not a place that you should push at the heart. It's a very difficult place. And if you push, it'll make you nervous or it'll cause some problems.

So it's like your knees in yoga. Go very gently through this area and see if you can find a bump or a knot where the chakra is. Now try to put your mind, try to pierce the ball or the chakra with your mind.

Try to get inside the knot that's formed by the channels. See if you can keep your mind on like a pinpoint in the middle of the sphere, which is the chakra, behind your heart, just in front of your spine.

[Говорящий 2] (7:08 - 9:08)
Gently, calmly, quietly. Now try to picture within the chakra, at the center of the chakra, like crystal in a geode glass, liquid glass, clear, gleaming drops of crystal glass that seep through the chakra line like water through a crevice in stone.

[Говорящий 1] (10:11 - 10:25)
Now on your exhales, try to see a trickle of liquid glass, clear, gleaming, sparkling glass liquid flowing down.

[Говорящий 2] (10:27 - 10:36)
You can think of your spine from behind your heart down to between your legs.

[Говорящий 1] (10:38 - 11:02)
And on the exhale, see this stream trickle down. On the inhale, see it trickle up. And try more to feel the feeling of the stream passing down your spine than the image of it visually.

Try to feel it moving up and down the spine with your breath.

[Говорящий 2] (12:40 - 13:00)
Please bring your mind back to your breath. And then as you like, open your eyes and stretch.

[Говорящий 1] (13:02 - 24:58)
I just noticed there's part of our class five that I didn't read the Tibetan for in Phoenix. So I'll do that. We might not finish six tonight, but we'll finish it tomorrow.

So I'm going to... This is the part I like. I mean, I like the Tibetan.

I grew up with it. I'll read the Tibetan, then I'll translate it for you. And then I'll blah blah about it.

And you're a captive audience and you can't say anything. This is like my dream. Okay.

DE YANG LA RIM CHE CHUNG GYI SA BYAS SO MANG YANG There are many lamrim texts. And inside those texts there are many ways of... SA BYAS means outline.

There are many ways of presenting the topics of the lamrim. RANG GANG GI RTENG NAS THOB PA'I SA BYAS SHES BYAS NAS KYONG DGOS But each individual person... What do you call it?

Baby lama. You're all baby lamas. Okay?

Each baby lama will hear it the first time from their teacher. And then you should use that presentation, that order. The circumstances of your own training were that you heard it from somebody and you should keep that particular order.

Okay? BDAG LAM BDAG GIS BSKYED RJE'I LAM RIM PO CHE CHAGS SHES MYUR LAM TSUL GSUNGS THOB The outline I will use, meaning Pabongka Rinpoche in 1921, is that of my BSKYED RJE'I LAM RIM PO CHE. BDAG PO BYAMS PA GSUNGS DU His own teacher.

His own heart teacher. BDAG PO BYAMS PA GSUNGS DU I'm going to use the one that he taught me. CHAGS SHES MYUR LAM which is mainly based on the quick path, which is one of the...

What was the number? Six, I think. Oh, six or seven.

But it's one of the eight great lamrim texts. ME NGAG DU MED RGYUN PA'I SA BYAS TE LUS NYID GYUR KHO PA MED KYANG This particular ordering of the parts of the engine has never been written down. It's been an oral tradition up until 1921.

KHO BA NEN DEN GYI TSOGS SU ZHUG PA DANG DGE'ER DU CHAR NAS ZHUG PA SOGS KYI TSUM PA CHEN PO'I CHOG CI DU SBYUG NAS NYID GYUR KHO PA DE ZHING RGYAS DU TZAM ZHING He was insistent during public teachings that we should learn it this way. And then DGE'ER DU CHAR NAS ZHUG PA SOGS KYI And when I would meet him privately for teaching or talk, TSUM PA CHEN PO'I CHOG CI DU SBYUG NAS He made great efforts to formalize this, write it down for me and for us. NYID GYUR KHO PA He put it into writing.

DE'I ZHING RGYAS DU TZAM ZHING NYONG BA'I DUN LUG GI KHYAD CHOS GZHAN DANG MIN RANG BA'I GNAS MANG DU YOD PAS I personally have found that the length of his presentation fits me and my other friends. NYONG BA'I DUN LUG GI KHYAD CHOS And I appreciate that he was speaking from his own experience. So his presentation was based on his own personal spiritual experiences.

DUN LUG GI KHYAD CHOS GZHAN DANG MIN RANG BA'I GNAS MANG DU YOD PAS There are many mamas, harta. There are many crucial points, secret crucial points to his presentation. DE'I GTENG NAS ZHUNG NA And so I'm going to teach you the Lam Rim based on his presentation.

Which is the way it should be. He's teaching his lama's presentation. DE LA SPEL NA LEN DRES KHYAD PA RNAM NI BLO BUN GYI NGAG DRAG PA DANG NONG MI RGYUD DRAG PA DANG ZHIG RJE CHOS DRAG PA STE The Masters of Nalenda Monastery, which is...

I don't know, those of you who went to hear His Holiness in Bodhgaya, right? When was that? 1999 or something.

The Moors had a wonderful time there. Between the bandits and the diarrhea and getting mugged by bandits. But anyway, it's not far from Bodhgaya.

It's 55 miles from Patna. Khyad pa rnam ni lo bun gyi The Masters of Nalenda Monastery, a thousand years ago, they said, as I said earlier today, their presentation was, the speech of the teacher should be pure. The thoughts of the disciple should be pure.

And the Dharma that is taught should be pure. There should be three purities. They spoke of Lam Rim and the structure of the Lam Rim in terms of three purities.

BDAG PA GSUM DGONG NAS CHE LA BRIG BSKAM MA LA ZHUGS NA Which is BRIG BSKAM MA LA ZHUGS NA KHYAD PA RNAM NI CHOS TZONG PO PO'I CHOS KYI CHOS PA DANG JI LTAR ZHES CING YIN PA'I TSUL GSUM RNGUB DU GAL CHE BA'I ZHES PA'I TSUL Then there was another custom that grew up at Vikrama Laśīla Monastery. That's where Lord Atisha came from a thousand years ago. He was one of the important teachers at that monastery, a thousand years ago.

They said that the structure of the Lam Rim teaching should follow, number one, the greatness of the person who composed it or the person who taught it. The founders should be special. Secondly, CHOS KYI CHOS PA, the dharma which they teach should be special.

JI LTAR ZHES CING YIN PA'I TSUL GSUM And then there should be a special attention paid to the proper way to transmit it. How should the disciple act? How should the teacher act?

The teacher acting with integrity. The disciple acting with respect. These two things.

GAL CHE BA'I ZHES PA'I TSUL NYID They emphasized that approach. NYID LAS Of these two approaches, the approach of ancient Nalanda Monastery and the approach of ancient Vikrama Laśīla Monastery, who was a big shot at Nalanda? You can't say, right?

Naropa, Nyguma's partner. He was the abbot of Nalanda. And that's where all the trouble started.

But that's another story. TSUL NYID NAS DER, PHYI MA THAR BYAS PA BYA BA LA We will be following the system of Vikrama Laśīla, which is where Lord Atisha came from, rather than Nalanda. BYANG CHUB LAM GYUR RIM PA'I PHYI LA ZHIG So there are four classical divisions of the Lamrim.

CHOS KUN GSUM PAR BSTAN PA'I PHYIR In order that the disciple should know that this is an authoritative teaching, authentic teaching, BYANG CHUB LAM GYUR RIM PA'I PHYIR BYAS PA PO'I PHYIR BA We should talk about how special the founder of the tradition was. In this case, Lord Atisha. So that you gain a respect that, oh, this teaching is authentic.

Number one. DANG RANG DROG DGOS PAR SKYE BA'I PHYIR BCUG GI PHYIR BA In order that the disciple should come to appreciate the teaching, we should describe what's so special about this teaching. What can it do for you?

If you sit through a Lamrim, 10 days of Lamrim, what's supposed to happen to you? We know what's going to happen with the flush, right? I'm supposed to give you a break every hour or something.

I didn't personally have any reaction yet, but maybe I shouldn't brag about it. But what's going to happen if you sit here for 10 days and hear these ideas? Then what will happen to you?

That's SKYE GI PHYIR BA PHYIR BA NYIN DE'I PHYIR LA GNYEN SHES BYAS DAG BYA' BA'I TSUL What's the proper way to teach and to learn this instruction, which has those two specialnesses of the founder and of the Dharma itself? DANG PA RNOD KYI BLO MA LA BYAS DAG BYAS BA'I RIM PA DANG ZHIG PO And then how do you actually... What are the Lamrims?

I mean, by the way, that's 90% of the text. The other three are only like the first 10 pages or something. SA PHYIR ZHIG PO DE'I LAM RIM CHEN PO'I SA PHYIR YIN ZHING These four great divisions of the Lamrim are based on Je Tsongkapa's huge Lamrim.

It's called Lamrim CHEN PO. Maybe she called it the huge Lamrim, which came 600 years ago. He wrote it, I think, in 1409.

DE NYER SOGS LAM RIM DGE'I DUS BYIN DAG ZHIG BYED KYANG DE'I NYER SOGS LAM RIM DGE'I DUS BYIN DAG ZHIG BYED KYANG DE'I NYER NA NGES PA MI SKYES PAS It doesn't matter which of the eight Lamrim teachings you use. You could use DE LAM, Path to Bliss. You could use NYER LAM, Quick Path, etc.

Longer or shorter presentations. But DE'I MED NA, if these four points aren't complete, what? The founder should be cool.

The teaching should be cool. The way it's passed on should be cool. And then you should teach it.

If these four are not complete, then NGES PA MI SKYES, the disciple won't be attracted to it. You have to explain why it's special to them. Or else they won't be attracted to it.

THOG MAR BYAR DGOS PA Therefore, everyone who ever teaches Lamrim, they should start out by describing how cool the people who started it are. Why is it authentic? GSUNG YIN DU YOD This is the tradition of our lineage.

This is the tradition of our lineage. DE NA THOG MAR Therefore, here at the beginning, CHUG KUNG TSUM PAR BSTAN PA'I PHYIR, RGYAS PA PO'I PHYIR BA NI I'm going to tell you how cool the life of the founder of this particular lineage was, so that you will appreciate that this has an authentic source. DE YANG, GANG SANG ZHIG PA LTAR, NYAMS SU SNANG RJES SPYIR NI, RGYAL GROD KHAS PA'I LUGS SHIN STON PA SANGS RGYAS KYI GSUNGS As I said yesterday, an authentic teaching of this tradition should have been, according to our lineage, it should have been spoken by a holy being, such as Lord Buddha.

Whatever dharma you're going to spend your time on, whatever path you're going to spend your time on, it should come from an authentic source way back.

[Говорящий 2] (24:58 - 24:58)
OK?

[Говорящий 1] (24:59 - 45:23)
PANDIK THAR BSTAN PA'I PHYIR And then people should have clarified it for each generation, in their own movies. RGYUD PA'I DBANG PHYIR RNAM GYIS BSGOM NAS, NYAMS RTOG THUGYUR LA CHUNG PA ZHIG DGOS And those, what do you call it, those geniuses of spiritual practice, he calls Ishvara, those Ishvaras of spiritual practice, those gods, the very gods of successful practice, they should have put it into practice, and cool things should have happened to them. Like, you know, all right?

They must have real examples of real-life people who practice this teaching. It has an authentic source. It's been passed on in skillful ways in each generation.

And then there should be examples of people who, something cool happened to them, all right? By practicing it. Good, you need it.

RANG GI NGOS NAS KYANG BDE PA LTAR SHES TSUN GYIS MI YONG BA'I KHAR But if rather you take people who are having trouble believing in the teaching, and then they don't have the intellectual capacity for the teaching, and then they don't have the, what do you call it? Effort, all right? If they're having trouble with those three things, believing in it, understanding it, making effort.

And then on top of that, or even if they do, but on top of that you pile CHOS KYANG LTAR NANG ZHIG NYAMS SU LANG NA You give them a, you teach them a path which doesn't work. LTAR NANG means doesn't, it just doesn't work, okay? ZHIG NYAMS SU LANG NA And then they work on it, and they try it, and they put some effort into it.

BDE PO'I KHAR YANG MI SBYUNG Nothing will happen. They won't get anywhere, okay? SHES RAB DANG MTSON DU BYAS MANG PO CHOS SU SU SO BA THONG CHI LTAR YIN We see people who had great effort.

We see people who had intelligence. And then they applied themselves to some kind of wacky path, and nothing happened. CHOS SU means they wasted their time, their precious irreplaceable human life.

They wasted it. THONG CHI LTAR YIN This is, we can see real examples of this in our life. We meet people like that.

I meet people like that all the time. They come to me and they say, I met people who I knew in 1975 when I went to study with Ken Rinpoche. And these people went for the first week and they left.

And then 20, what is it? 35 years later, 36 years later, they come back to me and they're like, I messed up, you know? Look how happy you are.

Look how your life turned out. And I laugh, you know? And they're sad.

It's a sad thing, you know? Say I wasted 35 years. I went off and did some weird thing, you know?

And I didn't get, nothing happened to me. And I'm unhappy and I'm old. GZHAN DU SRAB DANG MA BA'I DANG NGOS SOGS CHI LTAR YIN YANG RNGAR ZHIG PA LTAR LHA'I RGYUD THAB DGRA DANG A lot of people, on a Buddhist path especially, they hear there are secret practices.

You know, like Mahamudra or Dzogchen or some other sexy thing. And DAG NANG SOGS, some kind of... DAG NANG means it's like an attempt to believe you're already in heaven or something like that, which is a good practice if you're prepared for it properly.

So, CHI LTAR YIN YANG RNGAR ZHIG PA LTAR LHA'I RGYUD THAB DGRA You can do practices to meet certain angels. DE LA BSTAN PA'I LAS TSOR DGRA RGYUD PA'I THAB TZAM MED And you can do all kinds of LAS TSOR. LAS TSOR means tantric rituals.

And there are books of tantric rituals called LAS TSOR. And they're beautiful. The Vajrayogini LAS TSOR is like this thing.

And it has a hundred practices that I never told you about. And someday we should do it. It was printed at Ganden most recently.

And it's a beautiful thing. And we should try it sometime when we have free time. TSOR DGRA RGYUD PA'I THAB TZAM MED NAM KYI TSOR BA'O RNAM SUM LA NYONG BA'I DUS NUS LTA'I PHYI But you have people attempting those practices who haven't even ever heard of the three principal paths.

You say, are you aware that life is a problem? They're like, huh? And then you're like, did you ever hear that you're supposed to help everybody else out who has this problem?

They're like, uh-uh. And then you're like, did anybody ever teach you the pen thing? And they're like, pen thing?

And then you say, you want to practice thunder, right? And they're like, yeah. That's like, I don't know.

That's like, you want to fly a plane, but you, I don't know. There's no steering wheel or something. You know what I mean?

Like that. SEMS KYI NGON DZIN BSKYED PA Not only have they never had any personal experience of the three principal paths. KYABS SUM KYI NGON DZIN BSKYED PA BAR ZHIG KYANG MIN BYUNG They don't know what the Three Jewels are.

So we have these community centers called Three Jewels in Tucson, Vancouver, New York, et cetera. And there's a way to identify the Three Jewels. Buddha, Dharma, Sangha.

What is that? BUDDHA GANG GACCHAMI SANGGAM GACCHAMI They say it all over the world. In every Buddhist country, they say, how is it?

I don't remember how it goes. SARANAM GACCHAMI SARANAM GACCHAMI And then you say, what are you praying to? And they say, the Three Jewels.

And you say, who are they? And they say, Buddha, Dharma, Sangha. And they say, what are those things?

And they say, I don't know. I think it's the Three Jewels. And they say, some statue.

Some statue, I thought. Like that Dharma is the book and Sangha is the people. And they have no idea about Aryas and emptiness.

And the idea that real refuge in the Dharma would be when your wife criticizes you, you realize she's coming from you. That's refuge. They have no clue about that.

They're just praying to some statue. That's what he's talking about. ZHIG RGYAL MI DRUNG DE NA DE'I CHU GOG RANG LA THUG DGOS PA LTAR Tibet is laced with streams and rivers because they are surrounded by the Himalayan mountains.

And the snow melts. And it's the fountainhead of the four great rivers of the world. I mean, what is it?

The Mekong and Yang... What's it called? The Chinese one.

The Yangtze and the Ganga and somebody else. The one that goes through Afghanistan. Anyway, it's the fountainhead of the four great rivers of the world.

They all start in the Himalayas because there's a lot of snow there. So he said Dharma, a stream of Dharma should be traceable back to a fountainhead of snow. ZHIG RGYAL MI DRUNG DE NA DE'I CHU GO RANG LA THUG DGOS PA LTAR CHUG GI DGOR YANG LTON PA SANGS RGYAS LA THUG PA ZHIG RGYAS For a Buddhist, a Buddhist teaching should ultimately trace back to Lord Buddha.

It should be traceable back to an enlightened being. DE LA RLONG YOD CING RGYAS PA CHE BZHIN NA LTON PA SANGS RGYAS NAS GSUNGS If you had time in a long-run session like what we're doing this week and if you wanted to go into detail on this matter, then you should tell the disciples at this point, each generation, each of the 100 Lamas back to Lord Buddha. RGYAL BA'I RGYAL TSU RIGS DGAR GDOR GYI CHU RGYAL BA'I RGYUN CHOS GDOR GYI GNAD GZHAN MO RGYAL TSU'I THU'O NA RO BSTAN PA'I GZHAN GZU BA'I BRTZON DANG NI We memorize it in the monastery.

We have to recite it every two weeks. We know the hundred teachers back to Lord Buddha. And we know what they did and we know what they taught.

And they said, if you have time, maybe you could go over it. I would increase this book from 10 years to 15. I don't know.

I don't think we have time. RGYAL PA'I LAMA KUN GYI LAM DI NYID LA BSTAN NAS DGOS PA NYED PA'I TSUL GYI RNAM PAR THAR PA CHE DGOS RGYAL You should go into the personal life stories of every Lama of the whole lineage of each generation and what cool stuff happened to them. You should go into that.

RGYAL But HA JANG MONG BA'I It would be a little much. HA JANG means... You can say it.

I don't mind if you repeat Tibetan. You say HA JANG HA JANG HA JANG MONG BA'I HA JANG HA JANG means, come on, that's too much, man. He says too much.

HA JANG MONG SHU MA KHOM We don't have time for me to talk about that. That's Pabongka Rinpoche talking. And I'm also saying that, okay?

We don't have time for that. DOR DU TZAM ZHU NA But Pabongka Rinpoche said, well, let's do a little bit. ZHES STON PA LA'I SBYOR PA RGYUD PA'I KHAB PA MED DOR NYID SU BYUNG LUGS DANG And then he went off on a short description of the...

KHAB PA means the flow of the Dharma, of the word. KHAB PA means the flow of the word. From Buddha down to Lord Atisha.

So in the original lectures in 1921, Pabongka Rinpoche, he gave a little summary of it. I made some lineage Lama posters at great personal expense and trouble. They are here?

And I did a few of the lineages. I didn't do all of them. I did it from, I don't know, Buddha down to you.

Buddha down to like Lama Marut or something. I don't remember who was on it. And they're great.

And if you want, you can go get one of those posters. What we realized after printing them was that anyone who lived in New York couldn't use it because you can't unroll it in a New York apartment. But they're beautiful.

We probably spent a lot of time on them and they're very beautiful. And you have authentic drawings of each of the Lamas of the lineage. And it's nice.

You should look at it. So I'll refer you to those posters. And there are two great streams and you know them, the emptiness stream and the compassion stream.

,GRO NA'I RGYUD PA'I CHU'O GCIG RJES SU GYUR TSUL, ,NAM DOR DU DE SUL, At Lord Atisha, the two streams convene. At the Lama who brought this teaching to Tibet, the two great streams convene. So that's pretty cool.

That's pretty important. ,DE DAG GRO NA'I RGYUD PA'I CHU'O GCIG RJES SU GYUR TSUL, ,BU DU BYANG CHUB LON DRIN ZE, GRO, sorry. They call GRO, okay?

Say GRO. Atisha's name in Tibet is not Atisha. They call him GRO.

GRO means the Lord. They just call him the Lord and everybody knows who you're talking about. His Sanskrit name is Atisha.

And the Tibetan translation of Atisha is Punthok. For those of you who care, that's kind of fun. If you'd have Punthok as one of your teachers, better roll Punthok.

It means Atisha, okay? It's one of the meanings of Atisha. ,CIG RJES SU GYUR BU DU BYANG CHUB LON DRIN ZE, So the Lord, Atisha, came to Tibet and he wrote a book called BYANG CHUB LAM GYI DRON MA.

Say BYANG CHUB. BYANG CHUB LAM GYI LAM GYI DRON MA DRON MA BOD'I, say BOD'I. BOD'I PATHA PATHA PRADIPA PRADIPA Like, who wrote a book PRADIPA?

Hatha Yoga Pradipika, right? So you know the Pradipa. That's a lamp.

It's a lamp meaning in a very dark night in the forest. But we're talking Grand Canyon. Next to the Grand Canyon.

And you've got to have a good flashlight. That's a Pradipika. That's the sense of Pradipika.

It's not like a 60 watt bulb. It's like, if you got one, you're not going to die on the way home. And if you don't got one, you're going to have a problem.

You'll probably run into a bear or fall off a cliff. So the idea of a lamp, you know, it's a weird, it's a wimpy translation to call it a lamp. But it means the light that gets you home without dying.

It's called Pradipa. Hatha Yoga Pradipika, BOD'I, PATHA, Pradipika. PATHA means path.

Path came from PATHA. And then BOD'I means enlightenment. So he wrote a book called A Lamp, which you can use to illuminate the path back to enlightenment, through the dark to enlightenment.

It's a very beautiful name. I believe it's the only book in the Buddhist canon, the Dengue, that was written in Tibetan. You see what I mean?

Everything else is translated from Sanskrit. And he wrote it in Tibetan for the Tibetans. But he was an Indian guru, right?

He was an Indian pundit. But he came to Tibet and he struggled to write it in Tibetan for the Tibetans. LAM RIM LAM RIM ZHES PA'I MING GI THA GNYIS KYANG DE NAS BYUNG And in Tibet, the use of the word LAM RIM or the name LAM RIM dates back to his first book, that first book.

DE'I PHYIN CHE LAM RIM After that came the terms LAM RIM or LAM CHOG or RTEN RIM, which we already covered. And I gave you some extra ones that came out through other scholars. THAMS CAD KYI ZHES BYA RTZA BA'I ZHUNG DE'I LAM BRDUN YIN PAS But all of the LAM RIMs that were ever written in Tibet, and there are probably a couple hundred, all of their source is the Bodhipada Pradipika.

They all go back to Atisha's original text, which is tiny. It's not very big. I taught it once in New York 100 years ago.

YIN PAS ZHOG YANG DE'I LAM BRDUN GYI ZHES BYA RTZA BA'I ZHUNG BA'I So, what do you call? Functionally, you can say, well, how do you say? We can say that actually all the LAM RIMs in Tibet were composed by Atisha.

Because they all draw from Atisha. So, functionally or... There's a word.

You can say it if you think of it. Practically speaking, he wrote all of the LAM RIMs. All the LAM RIMs were written by Atisha. So, therefore, BYED DANG NI CHEN PO'I KYANG That's why Tsongkapa said, DE'I RJE'I PA PO NYID RGYUD YANG RJE'I PA PO'O That author is this author's.

That author is this author's also. That author is this author's also. This is...

Then I looked it up, okay? I looked up that quotation. He said it in the LAM RIM DIG.

In the medium-length text that he wrote about the LAM RIM. He made the statement, the author of this text is the author of that text. Then Pabongka Rinpoche is using it to prove that essentially it's Atisha wrote all the LAM RIMs in Tibet.

But it's kind of cool that... Here's the full quotation. That's what I like to do.

So I went through all the 100,000 books we have. We have a million pages in the computer database. We finished 5% of Tibetan literature.

It will take 150 years more. But what we have is cool. So I put this book up here to impress you.

I have the printout of this book, but I inserted hundreds of other books, or hundreds of other explanations. And it's beautiful. They're really beautiful.

So I went to that text and I found that quotation. Here's what it really says. So I'm going to keep doing that, okay?

Because I like it. It's more fun for me. DANG PO BRDZAD PA PO NI, DAM NGA'ADI SPYIR BYA TZIN BYAMS BSGOM GYIS BSGOM PA THOB PA'I SNGON RGYUN GYIS DAM LA YIN LA This LAM RIM is the advices that Maitreya gave to Asanga.

You see? Called the Ornament of Realizations. Abhisama Angkara.

KHYER PA DU DE'I GZHUNG NI BYANG CHUB LANG GI BRDOD MA YIN PAS That's in general. In general, this book is none less than the teaching by the coming Buddha. KHYER PA DU DE'I GZHUNG NI And this particular text I based on the writing of Atisha.

BRDZAD PA PO NI DE'I DZAD PA PO YANG Therefore, that author is this thing's author also. But he's saying both Atisha and Maitreya, okay? Not just Atisha.

What he's trying to say is that the teaching you're about to get this week is derived from the next Buddha to come in this world. You are really getting a teaching from the next Buddha to come in this world. That's cool.

All right. DE NA DE'I GZHUNG RNAM THAG RGYAS PAR BYED DGOS MOD Therefore, at this point we should go into the life story of Lord Atisha. DGOS MOD means admittedly we should present Lord Atisha's biography since he's the real author of the Lamrim.

But DE TZAM MI CHOG You know the word MI CHOG. Where have you heard the word MI CHOG? Yeah, MI CHOG MED.

God bless you. I'm so proud of you. There's not one Tibetan in a thousand that would understand that.

There's only one place in hundreds of thousands of books where they say MI CHOG. And it's a nickname for the direct perception of emptiness.

[Говорящий 2] (45:24 - 45:24)
Okay?

[Говорящий 1] (45:24 - 46:10)
And it means you don't got no more time. Okay? You don't got no more time.

MI CHOG MED, right? So he threw it in here. It's a pun.

It's a, what do you call it? What do you call it when there's a joke between two people that nobody else understands? Inside joke.

It's an inside joke. Okay? Like any Geshe would go, haha.

Okay. DE TZAM MI CHOG Tell him, we don't have time. We don't MI CHOG to have time to cover his whole biography.

So DOR DU TZAM ZHUG So I'll give you just a short one. I'll tell you just a short one. Okay?

That's a good place to do a meditation. Because we're about to start a big subject. We're about to start the story of Lord Atisha's life.

Okay? You ready? We'll do a little meditation.

[Говорящий 2] (46:12 - 46:35)
Please watch your breath. Try to stay in the present moment.

[Говорящий 1] (47:11 - 47:19)
Then the purpose of this retreat this week is to gain more energy in our lives. Have more strength, vigor, energy.

[Говорящий 2] (47:20 - 47:32)
We'd like to use it in the short term to help people. And then to accomplish the immediate goals of our life.

[Говорящий 1] (47:36 - 47:47)
And then accomplish the greater goal of our life. But we need energy to do that. And it will take a lot of energy.

And energy is always draining out of the human body.

[Говорящий 2] (47:48 - 47:50)
As the years pass.

[Говорящий 1] (47:53 - 48:40)
So we're going to try, start now, a practice which will continue all week. Of planting the seeds for more energy. We'll plant those seeds.

And then the various techniques we're learning like kidney flash, or eating properly, or doing yoga, or proper posture, or good time management. Then all of those practices will bear fruit. And if we don't plant the seeds, then they won't.

So we're going to start planting the seeds. So now, spend a few minutes, quietly. Relax.

You don't have to sit totally, I don't care.

[Говорящий 2] (48:41 - 48:51)
Any way that's comfortable for you. Try to bring to mind someone that you know.

[Говорящий 1] (48:51 - 49:55)
It could be your family. It could be your friends. It could be someone at work.

It could be just someone you know about. Choose someone that you know is having a problem with energy. Meaning, they feel tired easily.

And then because of that, they can't get things done. Either they tire easily, or they have trouble finishing projects, or wrapping things up, accomplishing the things they want to do. They don't have energy in the immediate sense.

They feel tired. And then they're unable to use energy to complete the things they want to finish. And they just end up with a lot of unfinished strings in their life.

So we'll think for a few minutes. Think of a few candidates, and then choose one person that you would like to help.

[Говорящий 2] (49:56 - 51:06)
Have more energy. Now please place your mind in that person's body, at the level of their heart. Go back toward their spine.

[Говорящий 1] (51:09 - 51:35)
Imagine that you can run your mind across that spot. And you feel a bump or a ball, which is their heart chakra. Try to place your mind in that area of the heart chakra of the person you know who's having trouble with having enough energy or strength.

[Говорящий 2] (51:49 - 52:22)
Try to hold your mind there. If you think of something else, bring it back. Now pierce the chakra.

[Говорящий 1] (52:22 - 52:44)
Go into the ball. Bring your mind to the very center point of that chakra, the other person's heart chakra. At the level of their heart, in front of their spine.

Small ball. Bring your mind into the center of that ball. To a pinpoint in the center of that ball.

[Говорящий 2] (53:20 - 53:38)
Now crack open the inside of the chakra. Just a small crack, crevice. And with your mind, give them life energy.

Soak. It's in Tibetan called sok.

[Говорящий 1] (53:39 - 53:46)
Grant them energy. Power. Vitality.

As a glass.

[Говорящий 2] (53:48 - 53:59)
Liquid glass. The color of liquid glass. Inside the heart chakra, pour a little bit of liquid glass.

[Говорящий 1] (54:01 - 54:04)
Soak energy. Life energy. Vitality.

[Говорящий 2] (54:05 - 55:40)
Into the middle of the deepest chakra of a human body. Stay there. Surrender into it.

Enjoy the gift. You are offering to them of life. Come back to your breath.

And then slowly open your eyes at your own speed. Stretch.

[Говорящий 1] (55:42 - 55:43)
Turn around whenever you twist.