«Дар освобождения», курс 5 «Обрести то, кем нам всегда суждено было стать», занятие 1

[Говорящий 1] (0:00 - 53:23)
Which kind of brings me to what this 10-day course is about. You know, we travel with Diamond Cutter Institute all over the world. Thousands of people come.

We just got back from Singapore, Malaysia, Tokyo, and Taipei, and Kaohsiung. And on a typical night, maybe 800 or 900 people will come. And then we have a break, and they get in a big line.

Chinese people like to have a photo, and they like to do a slow photo. And I promised them I would stay. Sometimes we don't get home till one or two o'clock.

And people ask me questions. So I'm all over the world. We go all over the world, our staff, our teachers, about 10 teachers who rotate.

And I get questions from many, many different countries, many different parts of the world. And one of the most common questions, I think, is, I don't know what to do with my life. A lot of people, I guess there are three categories of this question, right?

And one is, people will come to me, usually it's work or their marriage, okay? Usually it's work or their relationship. So people will come to me and say, I'm unhappy with my work or my career.

I got stuck out of college. It was a bad economy, and I took the first thing I could get. And now I've struggled my way up to mid-manager, and it's not really what I want to do.

I'm not happy. And I have no excitement or passion in the job. It's just a job.

And it makes me feel dulled and unhappy. Every day I have to go. Every hour I have to sit there.

I feel tired and uninspired. That's one category of people. A lot of people say that about their marriage or their partnership.

We used to be very... He used to write me poems. I used to text him 20 times a day.

Now we sit across each other at the breakfast table and read our newspapers or text, right? Somebody else. And we don't talk to each other.

And we don't have any excitement in our life anymore between us. So that's the first category of people. I think the second category of people is, people will come to me, maybe in Asia a lot, because in Asia there's a culture of getting a good steady job.

So they will come to me and they'll say, I have a job and I'm doing a job, but I don't think it's the one I was supposed to do. I mean, everyone in life is trying to discover the one thing that they really love to do, right? The thing that will keep you up to three o'clock in the morning every night.

And then as you get older, if you don't find it, if you haven't found what you love to do, like I found it, I don't know, when I was 16 or 17, right? I'm still doing the same thing I was doing when I was 17 because I really love it. And I have a deep passion for what I do.

And it's very exciting for me all the time. It never got old for me to do what I'm doing. But some people come to me and for me it's sad because they come and they say, I never found the thing that I would be the best at, you know?

Like I never found that thing that I would be really a master of. Like I do a bunch of things, but none of them very well. And I'm not really passionate or excited about, I'm kind of like do them because I kind of like them.

But I'm not like some musician or artist or painter or even a business person who's really in love with what they do and obsessed by what they do. I heard Martha Graham one time, she said to somebody, somebody said, I wish I had your passion for what you do. And she said, I wouldn't wish it on anybody.

Because she couldn't stop up to the time of her death. She couldn't stop. It drove her.

But I think it's, for me, it has made my life beautiful and happy to have a driving passion in your life. It's a precious thing. So that's the second kind of category.

First category is people who are just plain not happy with what they're doing. They got stuck somewhere or in a relationship they got stuck. And the second kind of people are, I haven't found that thing that I would be the best in the world at, that I'm really passionate about.

Or I haven't found the person that I'm passionate about. Then a third category comes to me. Almost everybody in the first two categories ends up with the third one also.

So they come to me and they say, I have a feeling I was supposed to do something epic in the world. I have a feeling I was supposed to, there was a reason I was put on this planet. And I was supposed to do, I saw, we fly constantly, right?

We're in airplane seats most of my life. And I saw Transformers 3. And I love those Transformers.

I hope they grow up to 25 or something. Because in the movie, the guy, I don't know his name, but he gets to do something grand for the world. And in this particular number three, he tries to get a regular job for a while.

And he gets stuck as a, what do you call it, male guy in a big corporation. He goes around and pushes a cart around and delivers mail to the different departments. And he's dying from lack of meaning.

Because he remembers saving the world already twice in the first two Transformers. And then in the third one, he gets to do it again. Just by coincidence, somebody in that office is connected to the evil side and he exposes them.

And he saves the world a third time. I like it. He gets the car, he gets the girl, and he saves the world, which is what everybody really wants.

Being out of America a lot, I get to observe America from the outside. And Americans are very idealistic, which is why they go to Iraq and risk their lives for nothing. And so they are like, they're obsessed by Iron Man and Spider-Man and X-Men, Green Lantern, which I haven't watched yet.

So Captain America, I started, I didn't have time to finish. But we're obsessed with these movies about the plain old guy. Okay, I saw the first 20 minutes of Captain America like two days ago.

Then I had to do your homework. And he's just some little normal guy and he wants to do something, he wants to do something meaningful. And he wants to save the world.

And I think all of us have a deep inkling that we were supposed to do something like that. How many people get to do it in their life? It's not many, I think, right?

But the purpose of this teaching and the purpose of where we are in this particular traditional text is that you could fulfill all three goals. You could go beyond a job or a relationship which is not making you happy, where you feel stuck. Or you could find that one thing that you are best at in the world.

Like maybe you're supposed to be the best Appalachian dulcimer player, I don't know. Something like that, okay? Something unexpected.

And then thirdly, this text, this teaching tells us how we could be like the guy in Transformers or Spider-Man or something like that, which I think is really everybody. It doesn't matter what your age is. I mean, that's the whole point of the superhero movies, right?

Spider-Man gets bit by a spider somewhere and then he becomes a superhero. So I think it can come in unexpected ways. The purpose to teach this course, these 10 days, which will go on into the retreat and Prescott in January, okay?

We will finish half in this course and then we will do the second half in retreat. The purpose of this course, the purpose to come here, is to see if we can do something about those three things. Can you get out of a place that you're stuck or a relationship that you're stuck in?

Can you find the thing in you which you are most passionate about? And then finally, can you contribute to the entire world, to the happiness of the entire world? And this teaching is meant to give you all three.

This teaching is meant to take you through all three. And it's very old teaching. It's a very traditional teaching.

It's a commentary upon a teaching that was given a thousand years ago in Tibet. And we studied that already. We went through the history of this teaching.

So that was the first two courses that we finished. And we went through the history of this particular lineage and this particular teaching. It started really with Lord Buddha two and a half thousand years ago.

And then came up to Lord Atisha, 982 I think, call it a thousand years ago. And then that teaching entered Tibet. He was Indian and he came into Tibet and he taught for 12 years in Tibet.

And then this teaching was passed down from him into the lineage of the Dalai Lamas and then down to us, okay? The author of the commentary, which we're studying, is named Pabongka Rinpoche, Dechen Nyingbo. And he was born in, I think, 1878.

He passed away, I think, in 1941. He trained the teacher of the current Dalai Lama, okay? He trained Thich Nhat Hanh Rinpoche and he trained my teacher, sorry, and Thich Nhat Hanh Rinpoche trained His Holiness and my teacher also.

So then you are now, what is it, fourth in the lineage? Yeah, you're like fourth or fifth in the lineage that started with Pabongka Rinpoche and then went through the teacher of the current Dalai Lama and then to the Dalai Lama and my teacher and then through me to you. My teacher taught this text over a 30-year period three times.

He went through the entire text three times. And then I thought it would be really wonderful to pass it on, you know, to a group of Westerners. And I hope that you would attend all of the teachings if you can.

This will take 10 years to finish, okay? It's scheduled for 10 years, all right? We finished, I think, one year now.

And I would ask you, if you can, to try to come in person and have the lineage poured into you, okay? That's what I want. That's what I hope that some number of you could listen to the entire teaching, have it poured into you, and then pass it on to other people, okay?

Every generation has to accept this wisdom and then pass it on to the next generation, okay? If you miss a class or you fall asleep during a class, then the lineage is broken a little bit, you see what I mean? So this lineage has been really carried on for two and a half thousand years.

It's a hundred generations. And you are the next generation. So I ask you to take good notes.

We will have homeworks. We will have study sessions with teaching assistants. And then I ask you, you know, the state of education in America is, like, unbelievably bad.

You know, I see many, many countries, and I haven't seen any country whose educational system is this bad, okay? It's really, really dangerous. A whole new generation of people who can't even write or read and who spend their whole time watching videos, you know, it will be a disaster in the next generation.

Those people will be the politicians and the leaders, and it's sad. So this is a little bit, this is a chance for you to really get a deeper education. This is a tough tradition.

This is a real lineage. It's full of beautiful ideas. Any one of them could change your whole life, and you'll get hundreds of them through a very authentic lineage.

But then it's your responsibility not to act like an American. I would act like somebody in Taiwan or Singapore. They sit there.

They write everything down. They learn everything. They memorize everything.

They can tell you what I said a week ago or a year ago. And then when they teach it, they teach it with accuracy, and they really help people. So I hope you will not be Americans and, you know, try to really learn it well, because then you can really give something of value to other people.

This is a precious thing, and this is something that can change people's lives. If you could give people their passion in life, if you could give them back their marriage, right, if you could help them to make some major contribution to the world's happiness, then what a wonderful gift to give someone. But you can't do that if you don't learn it well.

So I ask you to take good notes. I ask you to do the homeworks, and they will cement the knowledge. Then you can really reach the goal.

The goal is really that you come out of this teaching with a method to find the passion in your life and to really serve humanity in a big way. And that would be such a beautiful and noble end to the rest of your life. You see what I mean?

To do that would be something worthwhile. Then your life would be something special. So please work hard.

I'm going to teach from the traditional text. I homogenize things and simplify things my whole life, my whole year. And when I get to Phoenix, I like to teach the real thing.

Some people complained that I went through the original text. Then I'd say, tough luck. We're going to go through the original text word by word.

I like to refer to the Tibetan because I want people to learn it. This is also being recorded and hopefully for future generations and being broadcast to many people around the world. I had sent out an email this week to our groups all over the world.

So we have groups in many countries, and I had asked them to try to, if they couldn't come, that they should at least tune in online and see the teaching live. Then if they're too lame or if they're in the wrong time zone to watch it live, that they could at least watch it online after they woke up and keep up with it. I especially wrote to all of the teachers.

Hundreds of people like you have come to these teachings. They have absorbed them. They have practiced them, and now they are teaching them all over the world in many, many countries.

I sent out an email to all of those teachers that I could think of. I probably missed a couple hundred, I don't know. But I said, try to tune in to this week's teaching, even if you don't tune in to the rest of the 10 years.

Because in this week, we will cover, or in this week on the retreat, we will cover what I think is the most important part of this book, which is how to find a teacher and how to relate to a teacher, the proper attitude with which to study these deep spiritual things, and the proper attitude with which to teach them to other people. So we have spawned, our organizations have spawned hundreds and hundreds of teachers around the world. And there's a very beautiful etiquette.

There's a tradition which I think we should keep for how to study and how to teach. And it's based on very deep gratitude and affection and respect between the teacher and the student. It's a whole way of life in itself, which is very, very beautiful.

So I was subjected to this training from the time I was 22 or something, so 25 years, living with my old cranky Tibetan Lama. And he would hit me if I didn't follow the proper etiquette. And I'm grateful for that.

I'm really grateful that I was trained in that. And it's a very, very beautiful thing that most Americans never get a chance to even encounter. You see movies like what, Karate Kid, you know, and the guy...

Somebody told me if you want to convince Americans of something, refer to a movie, because they don't believe anything until they see it in a movie. So I guess so. In the Karate Kid, you know, or Kung Fu Panda, the whole beauty of the teacher-student relationship, right?

The whole beauty of a real master who guides the disciple. And then the original frustration of the disciple for the master. I don't know, remember Karate Kid?

He makes him do something stupid. He makes him put his coat on 100 times and drop it or something like that. And then finally you see this huge bonding by the time the Karate Kid wins the world championship and beats up everybody else.

There's this intense love and devotion for the master. And then you kind of feel left out if you're in America. Because in school you just threw...

We threw candy at the teacher and, you know, ignored what they wanted. And it was considered cool at the time to sort of disrespect your teacher or ignore them. And in the Tibetan tradition, in the Buddhist tradition, it's the opposite.

Of course at the beginning there's great friction between the untrained disciple and the master. And then slowly as the disciple matures and becomes a master themselves, there's this deep affection and respect that you never have a chance to feel in the American educational system, mostly. There are exceptions, you know, like if you had a special professor or something like that.

But to really have a teacher mold you by force and then make you into a really beautiful person. And then the emotion you have for them, this is lacking in our society. And so I thought it would be nice, we'll go through this subject and it will be very beautiful.

And you will enter the door of that etiquette. And you can, you know, participate. You can learn it as much as you want.

You can use it as much as you want. I embraced it my whole life. I have never lived without my...

I've never not lived with my teachers, close to my teachers. And it's a beautiful way of life. It's a really beautiful way of life.

So, okay. So here we go. We just finished in the last two classes relating how the lineage came to us, okay.

We traced the lineage for the last two and a half thousand years down to the present day and down to this moment that I am teaching you. So if you didn't come to the first two courses or you missed some of them, basically we traced these ideas through a hundred generations of masters and disciples. And now we are...

now we reached the instruction, okay. So now we get to hear the actual teaching. The whole part before this was to establish that this teaching is authentic and ancient.

And that you are now the next chain in the link, okay. I finish my duty tonight on these pages. And then it's your problem, okay.

And then it becomes you who has to pass it on. And you have to do a good job, okay. So you have to work hard.

But we brought the lineage down to the present moment. And now we are going to go into the teaching itself. The teaching that was passed down through a hundred generations, okay.

Here we go. Ngin sun bar. Ngin sun bar means on the third day.

Remember that this scripture is a transcript. It's an mp3 on palm leaves of a teaching that was given by Pabongka Rinpoche in Tibet for, I don't know, was it 24 days or something like that. So now we're on day three.

We've reached day three, all right. Ngin sun bar. JI SKAD DU BSGOM PO ZHI BA LHAS, DE'ANG ZHIR BDI'I NI ZHIN DU NYES PAR BKA'A, SKYE BU DUN DU THOB PAR BRGYUR PA LA, GAL TE STI LA PHEN PA MA DUD NA, CI DI YANG LA CHOG PAR GA LA RGYUR.

So he begins, Pabongka Rinpoche, before he started the teaching, he likes to quote some great quotation from the ancient times. So he chooses ZHI BA LHA. Anybody know who ZHI BA LHA is?

ZHI BA is Shantideva. ZHI BA LHA is Shantideva. He chooses to quote Shantideva.

He chooses to begin his teaching with Shantideva, Master Shantideva, okay. DE'ANG ZHIR BDI'I NI ZHIN DU NYES PAR BKA'A. You have got an opportunity right now.

You are living in a country which is comfortable. You have a basic education. You know how to read and write if you were educated before the last 20 years or so.

And you live in a political system which allows you to practice whatever you want, okay. And all these conditions are temporary. Every great empire in the world thought it was going to last forever.

We don't know how long the American empire will last. It may end in a year. I think it will certainly end within 20 years, okay, probably 10.

And every generation thought that it was going to last a little longer. And it may not, okay. You have a special opportunity now.

You are young enough to learn these things. You didn't get some cancer or your eyes didn't go bad or, you know, you have a chance now. That's called DE'ANG ZHIR BDI'I NI ZHIN DU NYES PAR BKA'A.

It's difficult to get these conditions, okay. You are living in the top 1% of the people of the world as far as material comfort, you know. And it doesn't last.

Somebody will knock us off and become the new top 1%, okay. While you are there, use the chance. Use the time, okay.

NYES PAR BKA'A. SKYE BU DBYUNG GRUB THOB PAR GYUR PA LA You have a chance to make some meaning of your life. GAL TE'I DIL LA PHEN PA MA DUG NA If you don't do something with your life now, while you have this opportunity, PHYI DU YANG DAG SBYOR PAR GA LA GYUR, then the fact of your inaction will cause it to not happen more, okay.

The fact of your inaction will ruin the chance that you have, okay. Acting in the spiritual path, what do you call it? It perpetuates the chance that you have now.

And failing to act, just sitting around watching superhero movies. People ask me, you want to go see a superhero movie? I say, no, I'd rather be the one that make the movie above, you know.

Okay, so if you don't act now, every day that you don't do anything, it destroys, it's the karma which destroys your chance, okay. Like something will happen to you, you will lose, your country will fall, or you will get sick, or your back will go bad. The fact of not doing anything is a karma which ruins your chance, okay.

ZHES SUNG PA LTAR RANG CHAD NAMS KYIS DANG SROG GI LUS BSTAN GYI LTA BU NYES PAG SKABS KYIR TSEN GYIS BDE GYIS TZAM LA CHAGS NAS So let's not be people who are just attached to the little pleasures of life, video now and then, right. Some donuts, right. Or, you know, little things, unimportant things.

Let us not be people who are attached to those small things. They are nice. I think you should eat donuts and watch videos while you're saving the world.

Okay, RGYA DU NYEN KYANG SOGS DRIN DRUG KYANG NYES PA This is very beautiful and famous statement from this text. I remember this, you know. By the way, we're running the text up there, and Nyingpo is helping you with it, okay.

RGYA DU means I will do what I can to show up the people I don't like. And NYEN KYANG, I will do what I can to take care of my friends and family, okay. The people I don't like, I'll try to make sure they don't succeed.

Or I'll like put little obstacles in their way. And the people that I like, I will do things for them. I will take care of them.

DRIN DRUG KYANG NYES DRIN DRUG KYANG NYES means even animals do that. Even animals are capable of that, you know. Cows take care of their own, what do you call little cows?

Calfs, right. And I have birds. I have like a hundred birds come to my house every morning for breakfast.

And they take off the seeds and they put them in their baby's mouth, you know. Anybody, an animal can do that. To take care of your enemy, that's different.

Animals can't do that. They're not capable of doing that. We are.

We're capable of serving the people we don't like, even the people who hurt us, right. We're capable of higher things. It's not like the Transformer kid went to Chicago and decided who he was going to help and who he wasn't going to help, right.

He helped everybody, okay. DANG NGES PA RGYEN DANG BSGOM KHOR BA GDUN DU LAS KHYAD ZHUGS PA'I RGYEN DANG BSGOM KHOR BA BSGOM KHOR BA means if you spend your life trying to help those who you love and trying to, what do you call, thwart those who you don't like. BSGOM KHOR, BSGOM KHOR means, BSGOM means head, KHOR means circle, spin.

Your head is spinned. And it's the Tibetan way of saying you've cheated yourself. You've cheated yourself out of a good life.

You've cheated yourself. You've deceived yourself. BSGOM KHOR.

BSGOM KHOR BA GDUN DU LAS KHYAD ZHUGS PA'I You are no different from an animal. JI LTEN PHYI MA PHEN BYED LA PHEN NGES KYI CHU ZHIG MA BYED NA You should undertake something which will be of benefit to the world, the whole world. And you should do something which will be of benefit even beyond the border of your death.

Like nobody in America is thinking, I have to make a 10-year plan for after I die. In this system, you are working to help others and yourself beyond the border of death, into the land beyond death. We are working for that as much as we're working for this life.

CI NE'I DI DAG BU'I LTEN THOB KHA WA'I It's impossible that you would get another body and mind like this one. Your body is fantastic. What is it?

30,000 working parts. And they don't last. I mean, something will break down.

It's 30,000 complicated parts working together in your body. At some point, they will break down. Then you got to do something while you still have a healthy body, a fairly healthy body.

DA RES LEN CIG NYES PAS SKABS DIR NEN TEN GYI BYED DGOS So we got to make some kind of special efforts while we're still healthy enough to do something. DE YANG PHYIR BYANG CHUB LAM GYI RIM PA DI LTA BU'I NYAMS SU LEN PA LA RAB LAS PAS If you want to make something out of your life, then enter these teachings. Enter these teachings.

Learn them. And you will make something beautiful out of your life, something special. DE NA BDAG GIS MA SEMS CAN THAMS CAD KYI DON DU SANGS RGYAS KYI DGOS PA'ANG THOB PAR BYA So even at the beginning, your motivation to be sitting in this church on Tatum Boulevard should be, I want to serve others.

I want to help other people, other beings. I want to bring them to the highest goals. DE YANG PHYIR BYANG CHUB LAM GYI RIM PA'I DANG PA SA MO NYES LAS Therefore, I will listen to this teaching.

That should be your reason to be here. It's also a good bake sale going on. And frankly, you can meet cool people from everywhere.

You're going to get an evaluation form at the end. And I actually read them all. So does Rebecca and everybody.

And you wouldn't believe how many people say, the reason I came was that I wanted to be around like-minded people. I wanted to be around people who were wacky enough to think they could be the transformer guy number three. So take advantage of it.

The people sitting here are a select group of cool people. And get to know them. I authorize you.

In fact, your homework requires that you meet somebody you don't know during this week. And you work with them on your homework. You go out to coffee together or something like that.

And bond with each other. You are special people. And you all have some kind of seed in you to be here.

You have a seed in you to want to do something big and help the world. So get to know each other. Don't just sit there and nod-nod to the other people around you.

RIM PA'I DANG PA SA MO NYES LAS LAS PA NYAM SU LEN Listen to this teaching and then take it home and use it. Listen to this teaching and then take it home and use it. You should be, and we'll cover it, you should be constantly thinking, how can I use that in my life?

How can I use what he's saying in my life? In my relationship. In my job.

In my family. How can I use what he's saying? That should be your state of mind.

How can I use it? NYAM SU LEN NYAM PA'I CHAM CHUG GI SEMS KYI KUN LONG So your motivation should be big. Like, don't think you just come in here and hear something and go home.

It should be, if I learn what he's talking about and if I use it in my life, I can be the next, I can be, I think by Transformer 6 you could catch up. LAS PAR SEL THAB NAS SEMS PAR ZHUG This is very beautiful. LAS PAR SEL THAB NAS means Pabongka Rinpoche in Tibet is begging his audience, please listen with a higher motivation.

Please listen with some kind of grand vision in mind. SEMS PAR ZHUG is very interesting. SEMS PAR ZHUG means I beg you, I plead with you to listen with that motivation.

ZHUG is a word that is never used by a high lama to anybody else. And he's using it. It's like the Dalai Lama's grabbing you by your collar and saying, please do something with your life.

I beg you. He gets down on his knees and begs you. If the Dalai Lama got down on his knees in front of you and begged you to do something, it'd be weird, right?

And that's what he's doing here. SEMS PAR ZHUG means I'm getting down on my knees and I beg you to do something. It's very moving.

In the Tibetan, it's very, very moving. It's language that is never used by a high lama. And SEMS PAR is the honorific for Therpa to listen.

He's using language that we only use for the Dalai Lama to us, to the disciples. He's saying, I plead with you, your honorable self to listen for a higher reason. It's very beautiful in the Tibetan.

I'm going to keep going for a while. You're fresh. You're going to be tired in a couple of days.

I'm getting as much milder down here as I can. DE YANG SEMS PAR BYA BA'I PHYIR NI Then he makes this big segue, right? He says, so what are you going to listen to?

What are we listening to? I'm asking, I'm begging you to listen, but what are you going to listen to? SEMS PAR ZHUG KYANG LDAN GYI'I SKYE BU SANGS RGYAS KYI SARGYOP PA'I THERPA PHYOGS KYI PHYIR LUGS ZHES SOGS NGAR NYIN THAG SOGS I'm going to teach you a way to get to enlightenment.

Nothing less. What am I asking you to listen to? A manual, a step-by-step instruction for how to get to enlightenment.

This book is called BYANG CHUB LAM GYI RIM PA The steps of the path that any person can take to become a totally enlightened being. And that's what I'm asking you to listen to, okay? SEMS PAR NGAR NYIN THAG SOGS And you know, I told you about that before, says Pabongkha Rinpoche.

That's what we covered up till now. The history of this teaching. DE LA SA GCIG GI DBANG DU BYAS NA If we were going to talk about the general structure, okay, we're talking a 10-year project here.

It's nice to know where you're at in the 10 years. Like how far did we get and how far do we got to go? That's called SAB CES.

SAB CES means the outline of, the structure of where we're going. BYANG CHUB LAM GYI RIM PA DE LA ZHIG SOGS RGYUR ZHIG SA BCAD NGAR BZHIN GSUNG NAS There are four great divisions to the structure of the instruction manual for going to enlightenment. SA BCAD DANG PO NI KA SANG PHAN LA ZHUG PA ZHING STON PA SANGS RGYAS NAS RIM PA RGYUR TE CHUNG TSUL The first great division of this teaching I covered already.

And it was the history of this teaching from the time of the Buddha. For the last two and a half thousand years, how has this teaching come down to us? That's considered very important in traditional setting, that he didn't make this teaching up, that this is a teaching that has been passed on for two and a half thousand years.

And he went to the major lamas of the last two and a half thousand years and gave us stories of their lives. And that's where we are now. So he says, I finished that.

PHYI NAS LAM RIM PHYI NAS LAM RIM DANG BRTEN RIM SOGS MANG DU CHUNG YANG And then later on there came to be these great classics in Tibet called Lam Rim, teachings on the steps of the path, or BRTEN RIM, steps of the teaching, which is a very famous genre which is not very well known nowadays. But we have those teachings. MANG DU CHUNG YANG RTZA BA LAM DU NYID But all of these great presentations in Tibet, they are based upon one three-page text called The Lamp on the Path, LAM GYI BRDZUN MU BODHI BHATTA PRABDIPA in Sanskrit.

And then we heard the whole story of how that book was written by Atisha, an Indian pundit who came to Tibet and, you know, and he decided the Tibetans could only handle a three-page book. And then he wrote this little three-page book and it was one of the greatest spiritual classics ever written. And there's a story of how he met a king and the king asked him for a, Tibetan king asked him to write something that would present the entire path.

Michael Morris sent me an email. I taught something wrong last time and it's important for a teacher to retract. You know how the New York Times has a, on page two there's a little box that has retractions in it.

So I made a mistake when I got to the story of the king. The Tibetan said, were the king to ask for secret tantric teachings rather than the, the nice old plain steps to Buddhahood, Lord Atisha would have been displeased, right? But the Tibetan can be read as either the king asked and Lord Atisha was displeased or if the king had asked, Lord Atisha would have been displeased.

And I took it to be the king asked for secret teachings and Lord Atisha was displeased. But Michael said, and I believe it's correct, that it's rather that had the king asked for something sexier, Lord Atisha would have been disappointed in him. He asked for some good old plain steps to enlightenment rather to send some tantric initiation, okay?

All right. CHUNG YANG U SANGS RING YON TEN GZOL GYUR TSUNG GYUR TSE DO GZUR GSUNG NAS So our teacher, meaning Pabongka Rinpoche, he briefly summarized what he had taught in the first two days, right? Because now he's on day three.

Day three for a Tibetan is 12 hours. Maybe you get a pee-pee break, maybe you don't. You get time to run outside.

Sometimes you don't make it to the edge of the monastery, you just pee under a tree somewhere and then you run back in, okay? And it smells bad. DGE BAR NI LAM RIM LAMA RGYUD PA'I NAM THAG LTAR YIN If you really want to study all the the sources of, if you want to know the stories of the great lamas of this tradition, you should refer to a book called LAM RIM LAMA RGYUD PA'I NAM THAG which hasn't been translated yet.

Some parts have been translated by a scholar, a university scholar named Janice. I think her name is Jan Willis. Like one or two stories.

There's hundreds. And it should be translated. It'd be nice.

It's very beautiful. NAM THAG YIN DE'I KHA SANG GI ZHES PA NAM LA BSKYAB ZHES DOR DU SONG NAS So the lama, in this teaching, he reviewed some of their life stories. SONG NAS, DE RING SA BYAS NYID PA DANG NGAG LA DGOS PA SKYE PA'I PHYIR CHOD KYI PHYIR BA DE ZHU BA LA Then the lama said, okay, we finished the history of this teaching.

We finished explaining who taught it. We finished the tradition, you know, the two and a half thousand years of tradition. Let's get into the teaching itself.

Let's get into the teaching itself. And that begins with trying to get you to appreciate what you're about to hear. Trying to get the disciple to appreciate the immensity of what they're about to hear.

So we will go through a very traditional presentation of four things about this teaching which make it extraordinary. There are four qualities of this teaching of the steps called lamrim, right, that make it extraordinary. And then there's another three which are also important.

They're called the three features. They're called the four greatnesses and the three features, okay? So we're going to go through four facts of why this is the biggest thing that you ever walked into, okay?

It's going to be four greatnesses. And they're beautiful. They're really beautiful, okay?

And that's what we'll do most of for the next couple of days, okay? DE RING DANG NGAG BYAS BA ZHU BA LA BYANG CHUB LAM GYUR RIM PA DE BYAS BA ZHI DANG KHYAD CHOS SUM GYI DGOR NA'I ZHUNG BZHEN NA'I KHYAD PA DU BAG PA STE This teaching on the step to the path is superior to other presentations of the spiritual path for four reasons, okay? There are four reasons why this is so cool, right?

DE YANG PHRAD BAR ZHI NI What are the four, I'll just name the four and then maybe we'll take a break, okay? What are the four ways in which this teaching is so unbelievable? Number one, DENG PA THAMSAD GYEL MED DU RTOG PA'I PHYO BA The Buddha taught 84,000 different major bodies of teaching.

We still have 4,500 ancient scriptures from India in Tibet. In the Tibetan collections, we have 4,500 of the originals from Tibet, which we study. We just finished a 14-year project with the Russian Academy of Sciences to catalog their collection of Tibetan texts.

It's 137,000 texts. Just the catalog took 14 years, okay? In St. Petersburg. So you can't imagine how vast this knowledge is. You can't really imagine, okay? But what's cool about it is if you take any one part of it and you compare it to any other part of it, it's totally internally consistent, okay?

What do you call it? There's no contradiction at all, okay? Imagine a body of literature of 200,000 texts and not one sentence in any of those texts contradicts another sentence in any other text, okay?

It's all one huge, beautiful flow, okay? One huge, beautiful, unbelievable flow over almost 3,000 years of time, okay? You can't find a statement which contradicts another one, okay?

It's unbelievable, okay? People come to me, they say, I heard the Dalai Lama in Washington, D.C., and then I went to Ken Rinpoche's teachings 20 years ago, and then I came to Phoenix last fall, and it's all the same, you know? I don't see any contradiction between any of it.

It's all one flow, and it is, okay? And we're going to describe how that's true. Number two, ,GZHAN RIM MA LUD PA DANG LA THUG CHA BA'I CHE BA, This is really beautiful, okay?

You could go to the St. Petersburg Library, which is contained in two huge warehouses next to the Hermitage, okay? Two huge warehouses where the Prince of Russia used to live. It's in his quarters.

Because he collected those books, the Tsar, many Tsars collected those books over periods of hundreds of years. And you can walk in there to that collection, and we did, right? And the warehouses are bigger than this room, and the books are stacked to the ceiling, these ancient palm leaves, and you can take any page, you can open any book to any page and read one sentence, okay?

And it will relate directly to your life today. You see? Your situation with your family, your situation at work, your hopes and your problems.

You can, at random, go to any one of millions of pages and take one page and read it, and it will teach you something about your life that you can use tomorrow morning, okay? It's unbelievable. That's called DANG LA THUG CHA BA.

That's quality number two. So the first quality is, it's totally internally consistent, hundreds of thousands of texts. Teachings.

Two and a half thousand years of teaching. And then secondly, you can take any single sentence out of an audio recording, and you can spend a few months on it, and it will change your life, okay? Every piece is speaking to you directly.

That's the second quality, all right? Here's the third quality. So I think you can say that, according to Buddhists at least, this Buddha was not the only one.

There have been countless Buddhas before. This Buddha who came to India two and a half thousand years ago, there have been thousands. There have been countless Buddhas already on countless planets, right?

And they have certain ideas to spread. They are, what do you call it? Idea dealers, okay?

That's what I feel like when we travel, when we go to countries. We were in Bulgaria, when we were in Ukraine, they went crazy. They were so happy, they went crazy.

And I feel like a drug dealer. I feel like I took a new drug to this country. The Bulgarians are like, oh, we can have, it's sure, it's sure, the revolution is doing.

We can still have one more revolution. This is so cool. He brought us another revolution we could have.

And it's just ideas. It's very, very beautiful, profound ideas. And you feel like a drug dealer with a new PCP or, I don't know what they call it.

You're like, try this one, man. And they're like, wow, we could change our whole country with this one. And they keep talking revolution.

I guess the Eastern Europeans aren't, the Ukrainians aren't really into it. They're like, oh, we didn't have another revolution. So the Buddhas have certain profound ideas.

They are like viruses, super viruses. Or they are like bombshells. They are like nuclear weapons.

They are just like nuclear weapons. There are certain ideas that are like nuclear weapons. And then if you study the Lamrim, if you study this, you crack it.

You crack the codes. If you study this, you crack all the codes. There's no idea among all those profound ideas that you cannot crack.

So the third quality is called, you are easily able to crack the code of the bombshell ideas of the Buddhas, more or less. This teaching enables you to look into the minds of all the enlightened beings have lived in the universe. This teaching allows you to look into their minds and understand what they thought was cool.

That's cool, right? Okay, number four. ,GNES PHYIR CHEN PO RANG RGAGS SU MDZO BA'I PHYIR BA STE, ,GNES PHYIR CHEN PO means, I like to translate it as the great mistake, capital G, capital M, the great mistake.

And if you study this teaching, you will never fall into the great mistake. You will, and here's an important word, okay? And we'll come back to it.

You will automatically avoid the great mistake. That's the fourth great quality of this teaching. So there are certain fatal errors in spiritual quest, okay?

There are certain fatal errors in a spiritual quest. If you fall into one of them, your life is ruined, okay? Your spiritual search is ruined.

There are certain kinds of very serious and severe mistakes that you can make on a spiritual path. And if you study this tradition, you can avoid them. It will automatically, you will avoid them.

And you've met people, I don't know. I often get called to hospitals to issue, what do you call it? To give grand people final rights, you know?

And I look down and they're looking up at me and they're, and oftentimes they'll say I made a mistake in my life. I had a chance, you know? I was on a pretty good roll.

I was meditating. I was practicing. I had a good teacher.

And then it just fell apart and I lost everything. And now I'm dying. And then they die.

And it's the saddest thing in the world to see. So if you learn this teaching, you won't be that. You won't ever be like that, okay?

You will never make a great mistake in your practice, in your spiritual life. We send young students to a Tibetan monastery every year in the late fall. And they study there sometimes for a month, sometimes for four months or something.

And that's what happened to me. Somebody paid for me to go to a Tibetan monastery and then all this stuff came out of that, you know? And we are hoping that we can create some young, next generation teachers who have been in a Tibetan monastery and studied there seriously.

So we pay for their airfares. We pay for their food. And we send a group of them every year.

So when you buy your donut, you have to bring one for me and overpay, okay? Like 20 bucks per donut, right? I'll also buy one for 50 bucks.

[Говорящий 2] (53:27 - 53:29)
DE LA DANG PO BSTAN PA'I THAMS CAD GAL MED DE LTOGS PA'I PHYIR BA DANG DENG DE We'll just go for another 20.

[Говорящий 1] (53:30 - 1:05:26)
I'm going to try to keep our time especially. DE LA DANG PO BSTAN PA'I THAMS CAD GAL MED DE LTOGS PA'I PHYIR BA DANG DENG DE Okay? So these teachings possess the first kind of greatness, which means that if you really delve into it, there's no contradiction between any teaching in a vast network of teachings, okay?

Hundreds of thousands of books, and twenty centuries, twenty-five centuries of teaching, there's no contradictions in them, okay? But then, of course, he has to treat the doubt that just came up into your mind, okay? He has to address the apparent contradictions.

He has to talk to us about the apparent contradictions, okay? Genba ni gyaway sung ram nam yin To say that there is no contradiction, or that there's no internal inconsistency in the entire body of twenty-five centuries of teachings, right? To make a statement like that, you kind of have to define what is the teaching, right?

If you claim, I think it's a little too hot, and it's off. One mic is feeding that in, yeah. Then you have to say, what are you counting as, what's the teaching you're talking about, you know?

How many, exactly tell me what is the teaching that you claim doesn't have any inconsistencies in it, okay? First, we better decide what is the teaching that you're talking about, okay? de yang, sherab dru min drubpa me So there's a commentary to a book called The Map of Wisdom, okay?

And it defines the dharma, okay? The dharma. What is the definition of the dharma?

What is the definition of the teachings of Buddhism? How will you define it? It's an interesting challenge.

You know, if you were on a talk show, and they said, define the dharma. Define dharma, okay? So here's what he says.

He's quoting an ancient text. sadhang ni drusikopang sadhang, sadhang ni drusikopang thobpa drubpa nang yosu shepa chak So the first thing we can say about the dharma is that it was meant for people. Sadhang ni means who would like to live in an elevated state.

On one level, elevated state means they don't want to be an animal. They don't want to be reborn as an animal, okay? Or something lower.

They would like to, they would like to study a body of teachings which takes care of what's going to happen after you die, okay? They would like to study a body of teachings that addresses what's going to happen to you after you die, okay? I would rather come to a good life, or drusikopang.

Drusikopang means deathlessness. Is it possible for a person to reach a state where they no longer have to die? Is such a thing possible?

Drusikopang, topadhyapanam. So people like that, who are interested about what's going to happen to them after they die, or they are interested in reaching a state beyond all death, right? Dhyapanam, yosu shepa chak, pangwa chak, lun sum du chak, gompa chak.

Okay, did you hear four chaks there? I'll say it again. Yosu shepa chak, pangwa chak, lun sum du chak, gompa chak.

There are four chaks, gompa chak. Chak in Tibetan means to be something, okay? Something which is to be what?

You have to teach those people what they should realize, and then you should teach them what they should give up, and then you should teach them what they have to make happen, and then you should teach them what they have to practice. I'll say it again, okay? A thing which is Dharma should do four things for people.

It should help them realize what they need to realize, and it should help them make, sorry, give up what they have to give up, and it should help them make happen what they need to make happen, and then finally, it should help them to practice what they need to practice, okay? Now, if you don't know the ancient teachings well, okay? If you have not been trained in the ancient teachings well, you wouldn't recognize what he's talking about.

This is a reference to the four higher truths, okay? Which has been mistranslated as four noble truths, okay? Noble is a mistranslation.

It doesn't mean that. It means higher truths. So there are four truths which are the foundation of all Dharma, okay?

You can define Dharma as anything which functions as the four higher truths, okay? I'm learning the Chinese nowadays. It's wu ke jie mie dao, okay?

wu ke jie mie dao. Ke means, ke means, the word ku li comes from ku. It means to suffer.

Ku means suffer. The first higher truth is that we are suffering, and the Dharma should wake people up. If something is Dharma, it should make people think about their life, okay?

Your life, you are doomed. At present, you are doomed. If you continue on your current course, you are doomed.

I'm not talking hell and brimstone and fire and all that kind of doom. I'm just saying, look, your kidney's going to give out, your liver's going to give out, your heart's going to give out, something's going to give out, okay? It's inevitable, okay?

Unless you do something amazing. We are brought up, we are trained in our youth to work and to work for things, to build a family and to buy a home, you know, to have children and to have a career. But it's insane.

The whole thing is insane. You must lose it all. You must lose it all.

What's the point? I have friends. I have a friend.

She's one of the wealthiest people in the world, okay? And there's days she tells me she doesn't get out of bed. She spends the whole day in bed, and then she goes back to sleep again.

And then I'm like, why? And she says, why should I get up? For what?

To buy something? Or to get another house? Or to find a boyfriend?

Or it's all going to end, okay? I mean, wake up. So Yong Tzu Shepa Chow means, if a thing is Dharma, it should alert us to the human condition, okay?

If a thing is Dharma, first of all, it should alert us to the human condition, which is cool. It's suffering. If we don't do something, we will just suffer more and more.

That's all. That's all that's going to happen. Yong Tzu Shepa Chow.

The second thing that Dharma should do is Pahur Jal. Pahur Jal means there's a reason why you get old. And there's a reason why your body starts to fall apart.

And there's a reason why you lose all the things you worked so hard to get. And there's a reason why you lose all the ones you love, eventually, right? And then Pahur Jal, you must shut down that reason.

You must cut off that reason. It's like turning off a faucet, okay? Ku, ji, in Chinese it's ji.

You must shut off the valve that's causing your pain. And if something is Dharma, it should teach you how to shut the valve off. Pahur Jal, okay?

Yong Tzu Shepa Chow. Pahur Jal. Wunru Chepa Chow.

Wunru Chepa Chow means if a thing is the Dharma, it should guide you to some kind of state beyond Dharma. If a thing is Dharma, then it should help you reach a place beyond all pain. That's all.

That's number three. The third higher truth, which is what? The end of suffering.

The first higher truth is suffering. The second higher truth is the source of the suffering. Then the third higher truth is the end of the suffering.

And then the fourth higher truth is Dao. Dao means the path to stop that suffering. The path to reach the end.

Which we are supposed to Gombachan. So in higher philosophy of Tibet, sometimes they don't call them the four noble truths. They just say, they say, number one, the thing you're supposed to figure out.

Number two, the thing you're supposed to shut down. Number three, the place you're supposed to go. Number four, the road to getting there.

You see? And they don't say anything else. And then if you're in the know, you know he's talking about the four truths.

All right? So Dharma should enlighten people as to those four things. You are in trouble.

There's no future. You can buy things, you can work, you can collect wealth and houses and you can create families and they will just break apart and the house will be lost and the family will be torn apart. Not by anything else but time.

You will lose everything you're working so hard for. Then shut down the reasons, shut down what's causing that. Then you can keep your family and you can keep your house.

You can keep your house. You can have everything. Shut down the causes that make you lose them.

Then you'll get to a point beyond that. But you have to know the dao, the time. Okay?

So those are the, that's the definition of Dharma. Why are we talking about the definition of Dharma? Do you remember?

What? We were supposed to be proving why the whole Dharma system is totally consistent internally. There's no contradiction.

But before you talk about how the whole system of Dharma is consistent, you better define what Dharma is. What's the Dharma? Dharma is any teachings, physical, spoken, recorded, in people's hearts, which explain those four things.

You're in trouble. You can shut it off. You can reach an end of the trouble and you just need to know the way.

Okay? That's all. That's his definition of Dharma.

I like it. I think it's pretty cool. Dakla, cinji ma lo bata ma It teaches those things, cinji ma lo bata ma cinji ma lo bata ma means yuan ni den diao mong cheng in Chinese.

[Говорящий 2] (1:05:27 - 1:05:33)
It means not mistaken, unmistaken.

[Говорящий 1] (1:05:33 - 1:19:30)
It should be a system which is perfectly correct. It teaches those four things in a correct way because you can teach them incorrectly. Tenpa dekhy, chokde dekhy sung rak chay jao ni That's what we call the Dharma.

You want to know what Dharma is? It's that. Anything which teaches those four things correctly.

For people who want to get out of this thing. shepa tar tan de tam je gyal me du topa ni So what does it mean to come to an understanding that there is no internal inconsistency in the entire body of that kind of Dharma? What does it mean?

gaza chigit san jiao yin gyal men du go de It means you come to realize that every single page of all the teachings that were ever given, hundreds of thousands, eight million pages, roughly eight million, could be ten million. Within ten million pages, everything there functions to bring a person to perfect enlightenment. Every single sentence in those eight million pages has a function and it works and it brings people to enlightenment.

That's what it means to see there's no inconsistency. Got it? To see that everything there functions to enlighten people is to see that there's no contradiction between any of the teachings.

du de tsam gyal ko wa de gyal wa me pa ni shi klin yupa la ser Okay, this is a, Nyingbo will like this one, shi tunpa. There's a teaching in logic called shi tunpa. Shi tunpa means, let's say I have an iPhone.

This is the Lama phone, by the way. Only the Lama is allowed to call this number, although people break this rule. So I have to have it with me all the time.

I hold it all the time in case there's a message. Then this is a shi. Shi means it's an object.

In logic, shi means lock object. This is an object. Then shi tun means two qualities which one object can have at the same time.

This one is white and has glass. So it has glass and it's white. And those two qualities are not inconsistent.

They are not contradictory. One thing can be both at the same time. It's also rectangular.

It's no problem for an object to be white and rectangular at the same time. That's called shi tunpa. One object can incorporate two different qualities.

So when you say all the teachings of the Buddha are totally consistent, what we're really saying is that one object, the teachings, can embody countless great ideas with no contradiction. It can have all of those ideas in one object. You see, if I said this is square and round at the same time, or if I said it was all white and it was all red at the same time, that's a contradiction.

Shi tun means it can be white and it can be rectangular at the same time. And the entire body of the Buddha's teachings can have all of those qualities. All of those ideas can be inside of it at the same time, no problem.

It's just different parts of an iPhone. And there's no part that doesn't fit the iPhone. But if I said this has an elephant in it, a real elephant, full-size real elephant in it, then that's a problem.

But if this is the Buddha's teaching, I can say that it incorporates thousands of high ideas which don't contradict each other. And they can all fit on this object at the same time. That's called shi tun la.

Shi tun la. Thay Myint Bichet used to do that. Okay, now we get to something sexy.

Let's do this one, then we'll stop. THEG PA BYAS CHUN DANG, DU BO DANG LAG SO, BYAS SIN LA DANG BA LTAR But there do appear to be inconsistencies in the Buddha's teachings. There appear to be contradictions.

BYAS SIN, BYAS SIN means on the face of it. It's a very important word in logic. On the face of it, it seems like there are very fundamental and major contradictions in the Buddha's teaching.

He gives two examples. He gives two examples, and they're very powerful. First example.

THEG PA BYAS CHUN, THEG PA BYAS CHUN, Mahayana and Hinayana. Okay, Mahayana and Hinayana. So historically, the teachings of the Buddha, the Buddha taught two different systems called Greater Way and Lesser Way.

I don't know, in the 700 years following his life, the teachings of the Greater Way sort of got in trouble, and the teachings of the Lesser Way took over. You can roughly say that the teachings of the Lesser Way are characterized in two different ways. One, in the Lesser Way, we're not worried about helping everybody.

We're mainly just trying to help ourselves. I'm trying to reach my own nirvana, and I'm not trying to get enlightened and do the transformer. Is it transformer?

I get confused between transformer and, who's the really mean guy, Arnold Schwarzenegger? Terminator. Terminator.

Yeah, I get mixed up between transformer and Terminator. So someone just says, I'm not interested in doing the transformer thing. I just don't want to get squashed by one of those autobots, okay?

I'm not interested in saving Chicago. Just let me get out of town, you know? He can do that, okay?

That's Hinayana. That's the Lower Way. And it's not bad to want to get out of town when pieces of buildings are falling down and stuff.

Okay? That's okay. That's not un-noble.

That's okay. But it's not very comprehensive. He's just worried about himself.

That's Lower Way. And Lower Way implies a lesser understanding of how reality works, okay? You can call it emptiness.

He has, that person doesn't fully understand how reality works, okay? That characterizes what we call Hinayana. Then you go to Mahayana.

So Mahayana flowered after 200 AD with the coming of Ayya Nagarjuna, okay? And lasted until now. This is the Higher Way, the Greater Way.

It is characterized by two great features, roughly speaking, okay? One, you're working for everybody. You want to save all of Chicago.

It's not enough to run out of the town and not get squashed by an autobot, okay? You want to make sure nobody in Chicago gets squashed by an autobot. Was it in Chicago, right?

Where the main thing wanted to control all the satellites. It was in Chicago, right? Yeah, so you stay in Chicago.

The guy's crazy, right? What's his name, Sean or something? The hero guy.

Fred, I don't remember his name. Anyway, so like he runs into the city. He runs into the center of Chicago to where the main trouble is.

Everybody else is headed out, you know? That's Mahayana. He wants to save everybody, okay?

Especially his girlfriend. And then secondly, Mahayana has a viewpoint, a worldview, an understanding of the world, which is extraordinary. And if you learn it, you can do anything.

If you learn it, you can make anything happen. And that's the view of emptiness and karma, right? The marriage of emptiness, and we'll talk about it.

So it would seem, on the face of it, that there's a contradiction between the lower way and the greater way. Am I right? I mean, one has a lesser understanding of how things work, and one has a higher understanding.

And one is working only to run out of Chicago themselves, and one is trying to save everybody in Chicago, okay? But then those of you who have studied these matters, you know that one is a lead-in to the other, right? One is the foundation for the other, okay?

Learning how to rescue yourself from Chicago is necessary if you're going to rescue everybody in Chicago. So there's not a contradiction, okay? One is a foundation for the other.

The lower way is a foundation for the higher way. Understanding the mistakes you can make in understanding reality takes you to a higher appreciation of how reality works, even on the level of emptiness, and the wrong ideas of the lower schools on emptiness, they are still a foundation for the higher ideas, okay? So they are not contradictory.

In fact, they are anything but. One is a preparation for the other. So he's addressing one apparent contradiction in the Buddhist teachings.

Does the lower way contradict the higher way? No, much less. I mean, that's it.

It not only doesn't contradict, it's a preparation for the higher way. You need it, okay? Got it?

So that overcomes that contradiction. Now he has a more interesting one, and then we'll stop. He says, what about dulwa and mua?

What about dulwa and mua? What's dulwa? Denial, okay?

The code of behavior recommended, especially for monks and nuns, okay? So there's a very strict code of behavior, the first rule of which is celibacy, okay? Not to engage in relationships with other people.

That's dulwa. And then mua, what's mua? Tantra, mua means mantra.

Mua means the secret teachings, the higher teachings of Buddhism, in which you use the masculine and feminine energies are required to be used together to reach enlightenment in the fastest way possible, okay? So you have some teachings of Buddhism saying, you shouldn't even stand in the same room alone with a lady. And then you have, and then the same teacher supposedly said, the only way you can get enlightened quickly is to combine the male and female energies together, okay?

So then that seems to be a very severe contradiction. And he points it out. Pabongkha Rinpoche is dealing with this contradiction.

Then you should know, I mean, those of you who've been trained well, the ones who are cooking tomorrow, because you're trained well, right? Because service is what it's all about, right? Service is tantra, right?

Service is where it's done. The secret teachings are how to serve better, higher, okay? So you can make better enchiladas.

Mrs. Hancock's recipe is far superior to any recipe from Gwanghwara, for example. Or you can prove me wrong, okay? Because you're going to have to work tonight, okay?

You're going to have to cook. You're done? Oh my God, okay.

We're going to have a Pepsi Coke taste test, okay? We have a challenge going on. Me not hungry.

Yeah. Mama just voted for... Mama just voted for mom.

Okay. So how do we reconcile those two viewpoints, right? This is so cool, okay?

In the secret teachings, you're supposed to use the male and female energies to get to enlightenment faster. Those energies must be pure. And the use of the energies must be pure.

It must be based on a worldview. It must be based on a purely moral worldview where you respect the relationships of others, okay? It's very interesting, okay?

You can't engage in the higher practices unless your morality is flawless, okay? So the Vinaya, the monk's code is teaching you to strictly respect other people's relationships perfectly. Never, ever cause any harm to another person's relationship, right?

And only then, only through the karmic power of having been pure can you really use the male and female energies. It's very beautiful. So are they a contradiction?

It's foolish to think they are a contradiction, you see what I mean? To keep the monk's vows, to keep celibacy, or to avoid adultery with another person's, even if you're not a monk or nun, to avoid harming other people's relationships gives you the power, the sexual power, the male and female energy required to do the higher practices. You can't engage in the higher practices unless your morality is perfect.

So it's not that one is contradicting to another. One causes the other, got it? So in both cases of apparent contradiction, one is actually the cause of the other, got it?

So he's like, isn't it beautiful? If you really understand the long rim, if you go through this book, you will come to understand that everything that might seem a contradiction is actually, how do you say, what's the opposite?

[Говорящий 2] (1:19:33 - 1:19:36)
They don't just coexist, but they cause each other.

[Говорящий 1] (1:19:37 - 1:20:13)
You need them. All the different pairs of opposites are necessary for the other, okay? It's beautiful.

And if you go deep enough into the teachings of Lord Buddha, you will see that it's all one big thing. It's all one big, beautiful system, and everything supports everything else. It's really beautiful.

It's like a very complicated skyscraper made of hundreds of floors that are all necessary for the whole structure, okay? It's very beautiful.

[Говорящий 2] (1:20:13 - 1:20:25)
Okay. Mm, let me see. If there's a little bit, oh my gosh, I'm sure there's a little bit.

I'm sure there's a little bit. Don't you think? Yenlak or Shakyamuni.

[Говорящий 1] (1:20:26 - 1:21:54)
So every single teaching you can find is either one of the principal ideas of Buddhism, or is somehow, how do you say? Yenlak means a component, or is somehow a contributing component to that. In Mingela, not at all different.

Then he's going to go, his example, which I think we'll start tomorrow, okay? He's going to go into the example, the metaphor of a physician. So Dr. Moore will know about that, that in different circumstances, a single physician might advise contradictory treatments for a single patient at different times in the process of their disease, okay?

In the, what do you call it? During the progress of their recovery, something which would not be allowed in the early stages of treatment might be required in later stages of treatment. Opposite medicines, okay?

He's going to go off into that example. This is the thing. You see, I go around the world all year, and I have to teach lightly and surface level, and when I get here, I get to enjoy and go deep in it.

So if it's not so fast, don't worry about it, okay? We're going to spend 10 good years on this.

[Говорящий 2] (1:21:54 - 1:22:54)
All right, so here's what I want to do. So here's what I want to do. In the name of Jesus Christ, amen.

Namo Buddhaya