Занятие 6, часть 2

[Говорящий 1] (0:02 - 48:30)
LAM DRIN CHOG BU GSUM GYI SNANG DU GSUM ROL THAMS CAD KYI GCOD BYA ZHUGS KYI BRAL NAS BSTAN The three pages of Lord Atisha's original Lam Rim include all the teachings of the Buddha. DI NYID ZHES BYA RTZA BA'I ZHUNG DU BYED PA BYED PAS LAR MIM GZHAN THAMS CAD KYI KYANG DE BZHIN DU NAS BRTAN PA YIN NO This became the source of all the other Lam Rims. The three pages became the source from which all these other big Lam Rims have sprung.

So they also contain within them all the teachings of the Buddha. If the three pages include everything, then the thousand pages probably do as well. DE PHYIR BYA CHEN TZONG KHA PA CHEN POS ZHUGS RAB BSGOM GYIS SNYING PO'I DOD DU BA GSUM GYIS BRTEN RE'I BRTEN DANG NYAN PA'I KYANG DAM GCOD CHE DANG THOD PA'I PHAN YIN TSOGS LA CHEN DU PAR NGES PAR DE DON TZAM If the Lam Rim contains within it the essence of all the teachings of the Buddha, then every time you study it or every time you go to a teaching on it, in essence, you are...

DAM GCOD CHE you are getting the benefit of teaching or learning all of the Buddhist scriptures every time you go to a Lam Rim class. LA CHEN DU PAR LA CHEN means... My whole study of scripture was under Ken Rinpoche and other Lamas.

I always lived with them in the same house. So I didn't have a dictionary. I didn't need one.

I just went upstairs, I made an excuse to get into his room, like made him some tea, and then I parked there and asked him the question. Sometimes I got thrown out. Then I would save it for the trip to Washington.

I drove him to Washington every month, once a month for 15 years or something. He couldn't go anywhere. He was in the car for like four or five hours.

And I saved all my questions. And then I would talk to him. Then I'd fall asleep.

But I remember when I learned LA CHEN. LA CHEN I think... I think we were in the Howard Johnson's at the Delaware Bridge, which is where I asked a lot of questions.

And I said, Rinpoche, what's LA CHEN mean? And he says big wave. And I said, but I don't get it.

It says here that it's very LA CHEN if you go to teachings on the Lam Rim. Then what's that got to do with a big wave? He says, well, it doesn't mean a big wave.

The word says big wave. And I said, well, what's it mean? And he says, in Tibet, we cut our crops with a sickle.

Like you have to lean down, grab three barley plants by the stem and cut them with a sickle. It's hard. It's back-breaking work because you're bending over.

You're doing uttanasana all day. And then he said, now look outside. And there was an international harvester, like, I don't know, 20 yards wide with one guy driving it.

And it was cutting thousands of corn plants every few feet. It was this huge machine. He said, that's LA CHEN compared to a sickle.

That's like super efficient. Much more powerful. Much more, how would you say that?

What would you call LA CHEN? What's one of those machines compared to a sickle? Efficacious?

Something like that. Anyway, gets the job done like a thousand times faster to sit in a Lam Rim teaching than going and trying to read the Kanya. All right.

,GZHES GSUNGS PA LTAR, ,BYANG CHUB LAM GYI RIM PA LA THOS SAMGCHAD NYIN BYAS NA, ,ZHUGS RIGS BSGOM BRAL DANG BYAS PA'I DON THAG DAG LA THOS SAM, ,BLOB NYID BYAS PAR GROL, If you study a good Lam Rim teaching, you don't have to go read the Kanga and Tengyur. You don't have to go read four and a half thousand texts in the Buddhist canon. It's all here.

There's nothing in there that you won't find in here. That's pretty cool. So this is like the harvesting machine.

This book is like the harvesting machine. We'll start, by the way, in about five minutes and I'll give you guys a break. ,ZHAR BSGOM TSAR CIG BYAS KYANG, ,ZHUGS RIGS BSGOM BRAL DANG BYAS PA'I DON, ,GNYAMS SU BLANG BAR DO'O, What's a ZHAR BSGOM?

It's one of the three kinds of meditation where you go through a series of thoughts over and over to burn it into your mind. So like maybe it's the words to the cowboy song called Satisfied Mind, which might be played tomorrow. Then you're trying to get the words right.

So in your meditation, of course you're not supposed to do that in your meditation, but you go through it verse by verse over and over and over. And then finally it starts to run in your mind by itself. That's a ZHAR BSGOM.

If you do that once with a short lam rim, then you have practiced all the, not only have you learned all the teachings of the Buddha, you have practiced them. The practice is in your mind now. Just go over the lam rim ideas.

There's like, I don't know, 15 steps in lam rim. Memorize them. And you know the structure of 84,000 collections of scripture from ancient India.

And then you go and you can go to Varanasi and you can pull out the Sanskrit or some ancient Buddhist text and it will apply somewhere to what's already in your head. You don't need to go read all the Kangyur and Tengyur. You don't need it.

Although it's good. No, no, no, no. DE YANG RGA DAM PAS RGYAS SHES LTOS LUM PA CHEN PO So there was a RGYAS SHES.

The word RGYAS SHES started like a thousand years ago. It didn't used to be a degree or a title. It used to just mean a spiritual teacher.

It means Kalyana Mitra, like Dharma Mitra. Mitra means friend. And Kalyana means like a spiritual friend.

So it wasn't a title. It was a description, like spiritual teacher. So the RGYAS SHES is very common.

There were a lot of RGYAS SHES among the RGYAS SHES, spiritual teachers. There was one named LTOS LUM PA CHEN PO. He came from a place called LTOS LUM.

NGES BYANG CHUB LAM GYI RIM PA DI SHES PA'I DUS NA DZAM PO LAS NYID NA YOD PA'I PO TI DANG LAS SPANG THAMS CAD KYI RTOG PA LA SPAN GAN ZE BA'O DI SNGA MTSU SNYING THAMS CAD SDOD GYI SDUG BSNGAL NAS DAR GUR RE YOD PA YIN NO SPAN GAN ZE BA'O DI SNGA MTSU SNYING THAMS CAD SDOD GYI SDUG BSNGAL NAS DAR GUR RE YOD PA YIN NO NGES BYANG CHUB LAM GYI RIM PA DI SHES This is kind of funny. This is typical. Then we'll stop.

Then we'll take a break. I sometimes pull out the Lam Rim and I teach it to my students. When I teach it to my students, all of the volumes of scripture here on this planet begin to shake in their boots.

Why? They think to themselves, this old man is ripping our hearts out. Right there.

Got it? He's like wasting us. He's like ruining all the fun.

All the punchlines he's giving away in a few hours. Got it? They're kind of upset at him.

He spilled all the beans by teaching the Lam Rim for a few minutes. And they're all kind of irritated with him because all their secrets are bared to his disciples within a few hours. Got it?

Okay. DON LANG DE LTAR YIN TE BYANG CHUB LA RIM GYIS ZHING YIN LAS PAR SONG NA DZAM PO LAS KYIS PO'I THAMS CAD KYIS GNYIS PO THAMS CAD ZHES TSAR BA YIN And that's just the way it really is. What?

What was the last thing about the old man? The books were shaking in their boots because he was going to rip their hearts out. Got it?

And then Pabongka Rinpoche says he wasn't exaggerating. That's the way it really is. BYANG CHUB LA RIM GYIS ZHING YIN LAS PAR SONG NA If you are able to teach, study or teach this Lam Rim well, PO'I THAMS CAD KYIS GNYIS PO THAMS CAD ZHES TSAR BA YIN you have explained the heart of all of the scriptures that exist on this planet.

So he repeats the word heart, which was going to be torn out. DE NA BYANG CHUB LAM GYI RIM PA NI TSOR GSUR RAB THAMS CAD KYIS DON DU So learn these two words, okay? Say TSOR TSOR PAR TSOR PAR You know the word TSOR because we've used it in the word TSOR TONG.

TSOR TONG What's a TSOR TONG? TSOR TONG means somebody... You know in military the word incoming?

The shells are coming in, right? Artillery fire is coming in. They call it incoming and everybody jumps on the ground.

TSOR means incoming. So if you have a pen, TONG means to see, right? TSOR TONG means you believe the pen is coming from the pen.

You see the pen as incoming rather than outgoing. You believe the pen is in the pen. That's called TSOR TONG.

And it's a synonym for a person who doesn't understand emptiness. It's an old word for someone who doesn't understand emptiness. Then PAR is the opposite.

Like PARL to CHIN PA PRAJNA PARAM PARAM ITTA Not PARAMITA. PARAM ITTA PARAM means to the far side. ITTA means gone.

The M is accusative. Locative. Going to the PARAM.

Anyway, if you consider the relationship of the Lamrim teachings to the extraordinary massive body of available Buddhist teachings. We're lucky. I grew up as a Christian.

We have the New Testament. We have the three synoptic Gospels. Was it Mark, Matthew, and Luke, right?

And then they pretty much repeat each other. Pretty much. And that's all we have.

It's like 50 pages. And they repeat each other. So you can call it 16 pages.

And then if you put Jesus' words in red it's only about four pages. You see what I mean? And that was enough for religion to change the whole world, right?

The Western world. So, consider Buddhism which has eight million pages. And they're all as meaningful as the five pages of Jesus' words.

You see what I mean? They're all beautiful. They're all really beautiful.

So it's like... I don't know. It's very comforting to have them.

And it's very fun to surf them. I don't surf the internet. I surf the eight million pages all day for 25 years.

And it's always so... You can't imagine. It's like an acid trip or something.

Okay. Constant acid trip. So going this way, all of the scriptures in the world can be found in the Lam Rim.

Going that way, par, going from the Lam Rim to that huge body of literature, the Lam Rim is a key that allows you to open all those great teachings. If you know the Lam Rim, I was teaching and helping a Chinese person translate Tibetan, to learn to translate Tibetan. We have this kind of beautiful goal in mind that they could start translating scriptures into Chinese directly from the Tibetan, rather than going through the English.

Because it would be more powerful, I think. And then I was saying, it's like a key. Someone gives you a key.

Going out, you can see where everything fits. If you learn the Lam Rim, then you can crack everything else. You can take, if you master the Lam Rim, and then you're faced with a new page of Tibetan to translate, which is frightening when you first begin.

It's like a cliff. Like you're a rock climber and it's a big cliff with a negative, what do you call it? I did that once, it was terrible.

Never again. But, it's like that. You come up against your first page of Tibetan scripture and they said, they were like, what do I do, Geshe-la?

I said, think of what it's supposed to mean and then fit the words to it. And that's a big translator's trick. The Buddhist scriptures are not going to say anything weird.

They're going to say, be nice to everybody and save the world. So figure out how those words say that. If you know the Lam Rim, you can, what do you call it?

You can tackle any ancient scripture and know what it's supposed to say. And then you can figure out the Tibetan later. You can figure out how the Tibetan says what you know it's supposed to say.

It's very interesting. The first trick to translating Buddhist scriptures is to know what it's supposed to say. And then figure out how the words say that.

And you can do that if you know the Lam Rim. Then any scripture you come up against, you know what it's supposed to say. ,LTA BU YIN PAS, ,CHOS KYI GANG STONG DI LAS CHE BA MED, So there's really no secret weapon greater than the Lam Rim.

,DE PHYIR YANG, ,KHON GYIS LAM RIM GSUNGS PA NA, ,NGA'I PHYIR GYIS YAG PO CHE ZHA BA, ,NGA'I PHYIR GYIS YAG PO CHE ZHA BA YIN ZHES GSUNGS PA YANG, ,DI LTA BU LA BSGOM PA NAS GSUNGS, I don't know what this means. I'll have to check. Okay, I'm sorry.

Something about a yak or something. I don't know. Something like I'm riding on a yak.

I'm going to tell you tomorrow. Forget it. Line two, page 50, front side.

,BLO MEN PA TSOS, ,LAM RIM GYI GZHUN DGE BAR MI SHES KYANG, ,MI GOR GYI GANG DAM SANG NA, ,MAR TI LTA BU GNYIS DU, ,ZHIG LA LA STE NAS KYANG, ,LAM GROS NUS ZHING, ,BLO MEN PA TSOS If you are a person who doesn't have great intellectual capacity, ,LAM RIM GYI GZHUN DGE BAR MI SHES KYANG, and even if you've decided you probably can't learn a thousand page Lam Rim, which doesn't apply to anybody here. If you just sit in the chair for ten years, you will get it. ,GZHUN DGE BAR MI SHES KYANG, ,MI GOR GYI GANG DAM SANG NA, then you can go study a shorter Lam Rim.

You can go study one of the five page Lam Rims or the ten page Lam Rims. As long as all the topics are there. As long as all the topics are complete, that's enough.

,LAM GROS NUS You will be able to complete your spiritual journey along the path. No problem. ,MI GOR GYI GANG I don't think this is advice for any one of us.

That's kind of like advice for yak herders in Tibet and stuff. I don't think, frankly, a person who's gone through high school in America already has more education than most Tibetans ever got. You don't have to worry about it.

You can easily master all the scriptures of Buddhism. It's not a big deal for you. You are already more highly educated than almost anyone who's ever lived on this planet in the past.

The education you've gotten is higher and more thorough than has ever been given in history. So you don't qualify among the people being mentioned here. ,MI GOR GANG YANG RUNG BA GCIG MA TSANGS NA, ,DRO MI GNOD PA NI But if any particular topic of the Lam Rim is missing in your study, you may not be able to complete your journey.

We talked about it relative to a car engine. The topics of the Lam Rim are similar to the essential parts in an automobile engine. And you can't just go throwing this one or that one out.

It won't work. It won't start. From the outside, it will look like an engine, but it won't start.

And it won't get you anywhere. You won't be able to go anywhere. That applies to a lot of what you hear in the world.

Spiritual traditions or pieces of spiritual traditions that have made it to the New Age center will not be enough to get you there. Pieces are not going to make it. You need a complete engine.

It's possible that there are states of realization which are necessary for any human being to become spiritually evolved, such as compassion, such as keeping an ethical way of life, such as understanding that there is suffering in the world, stuff like that. There are certain ideas that if they are not complete, you can't get there. You won't get there.

You will die first. I'm not saying this is the only path. I'm not saying that.

I'm suggesting that spiritual evolution is similar to a car engine. And there are certain ideas that you must be able to have or you won't make it in this life. So you need a list of those ideas and you need someone to tell you which ideas those are.

Because if one of them is incomplete, you won't make it. DPER NA, RTZA BA'I MEN, KHA BUR, NYEN RGA'I MEN, RE RE NAS, KHOR PO RLONGS PA YOD KYANG, DE KUN SA MI DGOS PAR, MEN NA GNYIS SHOS TZAM NGA, TZANG MA SROM NA, MEN THUNG CHUNG SHIG GI, RTZA BA'I NAS GSAL BA DANG So he's making a reference to Tibetan Ayurvedic medicine, which I was lucky I learned. I translated for His Holiness' doctor for a while in 1981.

So DPER NA, for example, RTZA BA'I MEN, there are kinds of medicine that you use for fevers. They are called, KHA BUR NYEN RGA is a famous one. It's called camphor number 25.

This is an Ayurvedic, Tibetan Ayurvedic medicine. It consists of 25 different herbs mixed into a single medicine. He says, you could go out and look for those 25 herbs and eat them one by one.

You could go out and look for a lavender plant and eat a leaf off of that. Then you could go look for an olive plant and take a leaf. You could wander around the city of Phoenix and see if you could bump into those 25 plants.

Or you could just take a pill that someone had gone out and harvested the 25 plants, which they do in the medical schools in Tibet. There are harvesting months. And all the medical students, there's a, Chakburi is the famous medical school in Plasa.

It used to be until it was destroyed. It's called Iron Hill. It's in Plasa.

There's a little hill and there was a medical college there. And then all the students in the summer, they would go collect herbs in the high meadows of the Himalayas. So they have done the work for you.

They go out. They spend a month camping. I hear it's fun.

And more things happen than herb collecting. And then they come back with all the plants and they dry them in the sun and then they compound them. They smash them in a mortar and pestle and they compound them.

So you don't have to go out yourself to the meadows and try to find the 25 different plants. All of the herbs are complete in a single pill of ka-po-rung-nyer-ngo. The 25 herbs.

tun chung-wo shik gi tsang ne-sang Then you take it. You just take a small dose and you're cured of the fever. What's he comparing that to?

The topics of the Lam Rim. They're all complete. You don't have to go wandering around and find some guy who knows emptiness and then find some other guy who understands shamatha and then find some other guy who can teach you about compassion.

It's all here. It's a ready-made pill. men na chik ma dzong na, shen na ma mo sok kyang, ne sel mi nuppa shen no But if you couldn't get a pill and you had to wander around Phoenix looking for the 25 plants and you couldn't find three of them, the 22 would have no effect on your fever.

They wouldn't heal the fever. Got it? If you have a tiny Lam Rim, three pages, seven pages, ten pages, if all the topics are complete and you take that pill, you can make your journey.

You can complete your spiritual journey. If you go wandering around all the New Age centers in America and learn valuable and beautiful things one by one from different people, you may end up missing something and then it won't work. kyang mi nuppa shen no de na dam na kyi gyelpo di tabu ma dang jelwe kap sang nye pay du dir, chik du che gu Now that you have made contact with this particular teaching, you should focus on it.

Focus on the pill that has the 25 rather than hunting around and finding 16 of them. chik du che gu kye chu nyi pa ni That was all the first feature of the Lam Rim which was that it included all the subject matter of all the Buddhist teachings. We're on to the second feature which is different from the second greatness.

We finished the four greatnesses. We're on to the three features. We finished the first feature which was that these teachings include all the Buddhist teachings.

Here's feature number two. By the way, the whole point of listing the greatnesses and listing the features is that in the Buddhist tradition, you don't undertake something unless you mean to finish it. You don't start Spanish and ever do anything less than become fluent.

You don't start something unless you intend to do it well to the end. You see what I mean? Therefore, it's a tradition in Tibet that before you start something, you think very carefully.

Do I really want that? Should I try to learn the pedal steel guitar? I'm still wavering.

I bought it but now that I know how much time it's going to take, I got to think about it. Then you have to weigh the benefits. Is it worth it?

Is it worth that much time? Is the one song I can do on it worth the three months I have to put into it? Then you make a judgment call.

So what he's doing is, he's trying to convince you that it's worth the time to learn the Lam Rim. It's going to take some time. I'm saying it's going to take ten years to learn it well.

And I'm not teaching it less than that. So it's good. It's a ten year commitment.

And is it worth it? Is this text going to be worth your time? He's trying to answer that question.

,SKAD CES GSUNGS PA NI, ,GNIS PA NI, ,RANG RES RNAMS KHOR BA'I DI SDUG BSNGAL NA TSUL ZHIG NYONG BA DANG, ,YAR BAR PA'I DE BA THOB PA SOGS, ,KHUN GYIS BYAS PO SEMS DE NYID YIN LA, All of us here in this room are the victim of the slings and arrows of outrageous fortune. We're all having some challenges in our life. Some people are having health challenges.

Some people are having family challenges. Some people are having happiness challenges, depression challenges. Some people are having husband and wife challenges.

We're all having different challenges, but everybody in this room is a victim of a certain number of challenges and you're struggling with them, even as we speak. YANG THAR PA'I DE BA THOB PA SOGS KUN GYI BYAS PO Then we would like to reach a point where we don't have those particular problems. One by one.

I like to take on the problems one by one. I've learned that in my hundred years on the planet. Don't try to solve everything at one time.

Pick the thing that is most bothering you right now. Usually the things that are bothering you emotionally are also harming your health. You can trace your health problems back to some emotional issue going on, usually.

So, okay, then I have an emotional issue. I have a problem with some person. Some person doesn't respect me the way I would like.

Oh, you choose, whatever yours is. Okay? So, okay, someone upsets me because they don't treat me the way I would like to be treated.

And then you have to do the Starbucks exercise, okay? You must do the Starbucks exercise with that single thing. Don't try to do 10.

Don't try to learn three languages at the same time. Just say, okay, so what do I have to do? Find someone who has a similar problem.

Their son doesn't respect them or their mother doesn't respect them and take them out to Starbucks and say, let's talk about it. And just listen, okay? You don't have to solve their problems.

You probably can't. Listen and give them moral support. And then the listening creates seeds.

And when those seeds open, the person who's disrespecting you will suddenly change, okay? To speak to them doesn't work because it doesn't work all the time. To stay silent doesn't work either because it doesn't work all the time.

Stop making that kind of decision. Should I speak to them or should I not speak to them? Wrong question.

Wrong question. It's a bad decision. Just plant a seed.

That string of sentences is the same all the time. Should I do this or should I do that? Bad question.

Just plant a seed. Okay, that's all. Should I invest in the stock market or should I invest in property?

Bad question. Help someone else make some money. Then you can invest in either one, it will work.

Should I buy Lancôme or should I buy Estée Lauder? Which lipstick will work? Bad question.

Plant some seeds, right? By helping someone else with their appearance in some way. It's actually the root of beauty is patience.

Help someone else be more patient. Take them to Starbucks. Talk about the merits of patience.

Help them get over their anger. Then go to Sephora. Walk in.

Close your eyes. Take the first lipstick that your hand reaches and hope it's not somebody's nose. Like just take the first one your hand touches and then use it because it doesn't matter.

Anything you use will work. Everybody will say you're so beautiful because you planted the seed first. Don't plant the seed.

Go to Sephora. Spend hours. Find that rare balance between reasonable price and good appearance and then wear it.

And maybe it will work and maybe it won't. And you know that. You already know that.

Plant the seed and go pick whatever the hell color you want and it will work. And you save so much time. Do you get a sense of the decision-making time saved?

There's zero decision-making time. Go in, pick out the first one that strikes your eye and buy it and leave. You'll save a lot of money also.

So why did I talk about that? Oh yeah, we would all like to escape from whatever challenge we have right now. So just do the star bucket.

One by one. Pick one challenge and star bucket. THOB PA SOGS KUN GYI BYAS PO But his point here is that the solution for whatever problem ails you personally, whatever challenge you have in your life right now depends on your mind.

SEMS NYID means the guy who's going to make it or break it is your mind. It's nothing else. Your mind is going to make it or break it on any challenge in your life right now.

Your own mind is paramount. DE'I MDU BA LA LAM RIM DI LAS LHAG PA MED In the task of controlling the mind, there's nothing better than the lam rim. So our task in life boils down to controlling the mind.

It doesn't mean you want a biscotti and you're controlling yourself. It doesn't mean that. It means your husband yells at you or you want the boy to like you.

You're dying to have the boy like you. And then the mind, the mind wants to go to which color of lipstick? The mind seeks an easy solution.

If I could, is it the pink or is it the orange? You see, the mind derails you. The mind distracts you.

You worry about which color of lipstick. The mind, your own mind needs to be tamed like a wild horse. The word here is DUL BA, tamed like a wild horse.

The mind would like to have to make a decision. The mind would like to go to Sephora and struggle between pink and orange. You see, and you have to DUL BA it.

DUL BA means bridle it, break it. Let it bronco, right? Let it try to throw you off and you break that god damn sucker.

And you say, we're planting a seed. We're not worrying about orange or pink right now. We're just going to plant the seed.

We'll take care of somebody who has an issue with anger. We'll take them to Starbucks. It will plant the seed.

Then we'll go to Sephora and we'll just pick out whichever one's cheapest. And it will work. See?

But that takes self-control. That's what I mean by control the mind. I'm not talking about, oh, I was in a coffee shop today.

I did your homework three. It was like five hours. And I looked at the biscottis.

I took a banana. I had a banana. And then I was looking at all the biscottis and stuff, one by one.

And this lady kept saying, do you want the banana, sir? And I'm like, what? She says, do you want the banana?

She's at the cash register. She's ready to ring me up a $3.78 banana. And I'm like, I'm looking at all of them one by one.

And finally I bought the banana. I was so proud of myself. And I ate it too.

But what I mean is it's not that kind of self-control. Self-control means you have a problem. The mind is begging to choose between two options and tell him to go stuff it.

Because they're both wrong. No, we're not going to do that. And we're not going to do the opposite either.

We're just going to go to Starbucks because there's bisc... No. We're going to go to Starbucks and help somebody else.

And then the other thing will work out by itself. You don't have to worry. You don't have to make...

In this system, you can... There's no more stress of trying to decide what to do about somebody who's hurting you or something that's bothering you. Those are old-fashioned.

They're pre-internet thoughts, you know? Like, you don't need them anymore. Just plan a scene and then relax.

And then the solution will come of itself, by itself. Like so many things in your life. Like the person you met, whoever your love flame is right now, did you plan to meet them?

I mean, did you say, I'm going to go on a ski trip and you'll be on the third car and I'll get into the third car and we'll meet there? It just happens. You run into people, right?

And you don't plan these things. They happen to you, right? And you just plant the seeds and relax.

And something good will come. What you want will come. And you don't have to try to arrange it, you see?

It's foolish. You can't. You can't say, I'm going to get on the third car of the snow lift and ski lift and I'll run into somebody.

Try. It'd be some fat guy. I know, I used to ride on the bus a lot.

Okay, I'm writing. SEMS SGRUB THAB SOGS PAR BYED NAS GSUNGS PA'I NYAL NA DU SKYER BDE BA'I DE LAG TU LONG BDE BA YIN So there's nothing better than these teachings to control the mind in the sense of stopping the mind from trying to make decisions. Which doesn't happen.

Both choices don't work. Both choices don't work. LHAG PA MED CING SEMS SGRUB THAB SOGS PAR BYED NAS GSUNGS PA'I The whole point of this teaching, the whole point of the Lam Rim is to control the mind in that sense.

Is to learn to control the wild mind in that sense. NYAL NA DU SKYER BDE BA'I DE LAG TU LONG BDE BA YIN Since you're dealing with the mind and you're wrestling with the mind, with the Lam Rim, it makes life easier. Solve the boyfriend problems in Starbucks and don't solve them at Sephora.

And they'll be solved forever. And you'll have what you want. You'll have everything you want.

It's weird to think that you could have everything you want. It's sort of unsettling for someone to get up there and claim you could Starbucks whatever you want into existence. But I should say it's quite pleasant.

It's fun for your life to be a miracle and everything to happen like a miracle. It's really the way it should be. It's like the perfect wave or something.

I don't know. It's just like that. You can do it.

It's a method. And you can learn to do it at Starbucks. And then all the things you want without all the trouble and without all the stress, no anxiety.

You just plant the seed and relax and what you want will come. Up to fixing Iraq and big things. All right, LONG BDE BA.

So it's easy. It's just easy. You don't have to go out and run around Phoenix.

You sit in your house, think about the lamrim, plant the seed, relax. Stuff will come. What you want will come.

Everything. Everything you dream for will come. Better.

Better than you can imagine. It's so nice. It's so superior to other products.

All right. SKAD CHE GSUM PA NI LUS GRUB Feature number three was that we had two holy beings and then there were two great lineages coming down from them, right? Through two high lamas.

So who are the two holy beings? The first one is LUS GRUB. Who's LUS GRUB?

Nagarjuna. Nagarjuna, he lived in the third century. He lived 18 centuries ago.

He specialized in emptiness. He taught emptiness. He taught about seeds and emptiness.

LUS GRUB KYI LUGS LA SKAD PA'I LAMA RIG PA'I KHU CHUG So there was a lama named Vidya Kokkila who you can call RIG PA'I KHU CHUG. Up there you probably say RIG PA'I KHU CHUG, right? RIG PA means knowledge.

KHU CHUG is like parrot or something. Anyway, his name was Vidya Kokkila. But he was the teacher of emptiness immediately prior to Lord Atisha.

So you can consider him to be the conduit through which Nagarjuna's knowledge reached Lord Atisha. So his name is not very well known. I don't know if there's any books by him that survive.

But he was the one through whom Lord Atisha learned emptiness. In the lineage of Nagarjuna. THOG MED KYI LUGS And then there was the lineage of Asanga which came down through the Lama Serlingpa, which is the lama in Sumatra, Indonesia, who taught Lord Atisha about bodhichitta.

So those two high beings are whom? Nagarjuna on the empty side and who on the compassion side? Asanga, no?

Asanga, right? And then the ones who pumped it into Lord Atisha were Vidya Kokkila and Suvarna Dvipa Guru, the guru from the Golden Isle, the lama from the Golden Island, which is in Indonesia where he went to learn about compassion. We talked about that.

GYIS MED NGAG GI DGE NAS BSTAN PA'I LUGS GZHAN LA'I BSKYED PA DU PHAGS PA YIN This system is superior to all other systems because it is bejeweled with the teachings of those masters. The bottom line is you got the teachings on seeds and you got the teachings on compassion. One implies the other.

One always implies the other. Once you understand emptiness, you are truly capable of compassion. Understand emptiness and you are capable of a vision, of a practical vision for saving the whole planet.

If you understand emptiness, that vision is yours. If you don't, you're just making it up. What do I mean?

It's that thing, you ask yourself a question. What would happen if everybody in the world believed that the only way to get their lipstick to work was to take someone else to Starbucks and help them solve their anger problems? What would happen if every person in the world who wanted to look beautiful thought they had to help someone else with their anger issues?

Then you have a vision of an entire planet of people. There will be Starbucks. Instead of every mile, there will be a Starbucks every couple feet, I guess.

Because there have to be places for people to meet. Everyone would be dying to counsel everyone who needed it all the time. That would be a perfect world.

If you understand seeds and how to plant them at Starbucks, then you are eligible to have a practical vision of how the world could be changed. The rest is all nice words, I pray for all living beings. Yeah, well, how?

How is it going to happen? I don't know. I pray for all living beings.

I think if you understand the seeds, then the vision is made available to you. If you understand the pen, then you can have compassion. Then you can have the compassion that wants to save the entire planet.

And it's practical. It's doable. It's something you can do.

If you understand the seeds, compassion becomes something that you can do. And those are the two great teachings of Nagarjuna and the Sangha. That sums it up.

If you understand the seeds that Nagarjuna taught about, then you are eligible to have the kind of love that a Sangha was talking about. And not otherwise. If you can't understand where things are coming from, you can't really claim to have love for the whole world.

It's just a pipe dream. You can blah, blah, blah, but it's not practical. You'll never be able to do it.

You're talking about it, but you're not capable of doing anything. Once you understand where the world's coming from, then compassion means something. Because you as a single person could do it.

You could change the whole world. If you got everybody convinced that the only way to make money was to help people make money, or the only way to be healthy was to help the sick, or the only way to find a nice boy would be to go to a nursing home and help an older person. Okay?

Then saving the world is self-evident. It must go that way. It will go that way.

Everyone will be standing outside of Mrs. Hancock's trying to get into her house to do something for her, but I got her sewed up, man. With a little help from my friend. Right?

Anyway. Okay. We'll stop there tonight.

Tahiya, are you into that thing? Can you do that? Tahiya.

[Говорящий 2] (49:10 - 49:27)
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