«Дар освобождения», курс 6 «Ретрит страсти», занятие 3

[Говорящий 1] (0:01 - 0:06)
Sumbani. Sumbani means number three. What number three?

[Говорящий 2] (0:07 - 0:08)
The third problem of the pot.

[Говорящий 1] (0:09 - 17:58)
Yeah, the third problem of the pot. It's not a new kind of bathroom thing. GNOD KHA BUGPA DANG PHYI MA BYAS SOGS MA YIN KYANG Perhaps you are a person who's not turned upside down, meaning you're not listening with your whole heart.

And perhaps you're not a person with CIM MA CAN who is already... the vessel is already polluted with other motivations, lower motivations. MA YIN KYANG, suppose you're not, but...

THUL BDUR NA But if... what do you call it? A hole opens up at the bottom of the pot.

Pot gets a hole in it. THUL BDUR NA CHOS JI TZAM LUG KYANG You can pour whatever wonderful things you want into that pot. CHUNG ZAD KYANG MI BDOD PA LTAR But it won't stay there.

It'll just pour out onto the stove. SNGA BA LEGS PAR BSTAD CING KUN BLO LA RGYUN CHAGS PA MA YIN KYANG You may be listening with all your ears and your motivation may be one which is free of faults. But, CHEN PAS MA GSUNG BA DE MA LTAR DU BYED DU CHUG PA YIN But if you don't make an effort to remember the points, you will quickly forget them.

That's a whole different skill. It's one skill to listen to a teaching. It's a skill to listen to music closely.

And it's a skill to really listen to a teaching. By the way, when we talked about the zone, I was thinking, what helps you get into the zone is that effort to apply the teaching to yourself immediately. It helps you stay in the zone.

Otherwise, you get kind of bored or you get restless and you start becoming aware that your legs are sore or something like that. But if you're constantly listening and comparing it to your own state of being, like he's talking about jealousy. I was jealous last week.

Then you can stay with the teaching. And you have fun and it helps you. And you will remember afterwards because you ran it through your mind.

You weren't just listening like a radar thing. You were processing it and you were applying it to yourself. Then you can remember.

And if you don't, then you won't remember. There's a place in your meditative practice called, what is that called? In English, chu mi je.

It means you will start to remember all the teachings you ever had. It's kind of cool. It's cool.

First, you go through a stage where you can follow a thought back for like a week. Like right now, I'm thinking about my garden and that's because I was thinking about the rose and that's because someone handed me a rose. And you can follow it back.

Then that becomes the ability to remember every teaching you ever heard. It's there. It's just not accessed.

It's all there in your mind. Then if your meditation gets good, you can recall it. That's a jor lam su, I think.

It's a second path. What happens on the second path. RANG RE MI BYAS PAR BYAS PA GZHIN DU DKA' YANG SA BYAS DANG PAS BYAS LTA BU ZHIG RTZA BA BYAS NAS DI THEG DU DRIN DRAG GSUNGS MYANG DU YANG YANG YID DU SHES ZHAR BYAS DGOS PA YIN RANG RE MI BYAS PAR BYAS PA GZHIN DU DKA' YANG Even if you're a person who has trouble remembering things, SA BYAS DANG PAS BYAS LTA BU ZHIG RTZA BA BYAS NAS take a certain text or the outline of a certain text and commit it to memory. Learn one.

My teacher asked me, my Tibetan teacher asked me to learn the Three Principal Paths. We translated it in a little book called The Principal Teachings of Buddhism, ACI Course Number One. Just learn that.

It's very short. It's 14 verses. Try to memorize them if you can.

If you cannot, at least memorize the outline, the stages that are presented. Then you can use that as a guide to every other text you ever study. Because then you can place what you learn in a certain format.

You see what I mean? That's what he's saying. SA BYAS KYANG PAS BYAS LTA BU ZHIG RTZA BA BYAS NAS DI THEG DU DRIN DRAG GSUNGS MYANG DU Then every time you get a new teaching, you can say, oh, that fits into the outline there.

The outline of my practice. That fits into impermanence. Or that fits into shamatha practice.

Or that fits into how to serve a Lama and like that. You can place it in the outline. At least learn one small one.

ZHIG RTZA BA BYAS DRIN DRAG GSUNGS MYANG DU YANG YANG NYID SHAR BYED DGOS PA YIN Then as you go through the teaching, and then as you walk around outside, that present moment thing, if you really get it, if you practice it for a few weeks, something strange happens. You just start being present all the time. I'm talking while you're eating and while you're walking.

Then you have control over your mind. You can say, let's review the third class now. You can direct your mind to the third class.

You can tell it to go through the outline and tell it to go through all the points you learned in the three classes. This is while you're in the car. You're driving in the car or you're eating or anything.

It's very beautiful. Jetsun Kapla describes meditation as, in one text, which is called his NYAM GUR. See, I'm fitting it into something I memorized.

He says, you gain this high ability to direct your mind at will. I want to think of a great film idea. I need something for scene number three.

You can tell your mind, let's go to scene three. The mind will say, yes, sir. Then you'll say, let's examine that part where she comes in and he yells at her, yes, sir.

Could we come up with a better idea? Then the mind is like your servant. It's very beautiful.

You can tell your mind to do things and it just does them. I'm going to try to go up again. LHAG PAR CHOS DUN DRUN NAS, CHOS DOG PEN GZUN DROD DUR GYIS This is fantastic.

This is beautiful. This is one of the great things about this text because it combines the classics with good sensible advice. Here's a good advice.

LHAG PAR, especially, CHOS DUN DRUN NAS, after the Dharma class has met out, CHOS DOG PEN GZUN DROD DUR GYIS, you should sit around with your friends and talk about the class. That's what we require in Phoenix. We ask people to go do homework together.

I'm asking you in this class, when you go to the cafeteria, at least tomorrow you can still talk, sit with people you don't know. Sit down. Don't be shy.

You can say, I wouldn't normally do this, but Geshe Michael told us we had to. Sit next to somebody that you don't know and say, where are you from? What did you think about the class?

What struck you in your own life that you could use? Then share something with them. It creates a very interesting...

Encourage that among your own students. Don't let students, these five always hang out with each other and these five always hang out. Set up circumstances where they have to interact.

Force them to interact. There's a lot of people here from different countries and different places. It'll be cool.

Last time we taught the meditation poster, right? Then there were all these dangerous lezong. There are all these cool...

What do you call it? When two companies... Not a merger, but a collaboration.

There are all these cool collaborations. Somebody taught in Canada the poster with somebody from Taiwan. Like that.

Don't just stay in your little well. Tibetans say, you don't stay like a frog in one well. Go see the ocean.

Sit down next to somebody from Argentina or from Taipei or from Bulgaria and get to know them. Then go there and teach a class together or something like that. It's really fun.

You can do stuff like that. DUR GYI ZIG ZHAR BYED PA GNAD BYED GNAD BYED means crucial, right? We had in Tantra.

Do you remember Marma Hatha? Marma Hatha. GNAD BYED Which means to strike the critical point in the inner body.

Here he says GNAD BYED. This is critical. He says it's critical that the students, disciples, talk with each other and get to know each other and sit down at a different table and say, let's talk about this class that we did yesterday.

I think a lot of it can be issues going on in your own life, right? I mean, that's the idea. So I have a trouble.

I have trouble with my job or I have a trouble with my husband or I have trouble. What do you think? How do you think I could apply that class?

Or something like that. Bring up the stuff in your own life. Make it real, okay?

But I think that's one of the most beautiful sentences in the whole text. Talk with each other and learn. Learn with each other.

You have a choice, right? When you sit down with other people, you can talk about the latest movies or you can talk about the Lam Rim and use the time. The movies fit in in the pantry path.

You'll get there. DE LTAR NER GYI KHYUN GSUNGS PA BA NI If you are able to avoid these three problems of the path, BYAMS RIN DE'I KHYOD DO LAS KYANG, LAS PAR RAB TU MYUN LA YI GSUNGS ZHIG BYED, NYIN RTEN DU GSUNGS PA YIN Giving up these three problems has even been described by Lord Buddha in the sutras. BYAMS RIN DE, the Bhagavan said in the sutras, he asked his disciples, please listen closely.

He started the sutra by saying, please listen closely and then I will speak. Before he said anything, he said, please listen closely. NYIN RTEN DU GSUNGS PA YIN DE YANG LAS PAR NYAMS PA NI NUS THU MA CHEN GYI RAB TU NYIN PAS NI NUS KHA BU PAS KHYUN PO BA DANG The Buddha's pronouncement said, LAS PAR, you should listen well, LAS PAR.

RAB TU, do a high degree. YI LA GSUNGS, keep it in your mind. His pronouncement about attending a class had three components in it.

Then Pabongka Rinpoche is going to connect that to the three problems of the pot. Here we go. RAB TU NYIN, listen to a high degree.

Sorry, listen well. LAS PAR NYAMS means listen while avoiding lower motivations. Don't be like problem number two.

When he said listen well, he meant don't listen with a lesser motivation. RAB TU Then the Buddha said, listen to a high degree. That meant don't be distracted during the class and don't think about other things, which means you are like a pot that's turned upside down.

Then he said YI LA GSUNGS means keep it in your mind. Which one was that? It's the third one, right?

Don't be like a pot with a leaky bottom. GSUNGS ZHIG BYED PA'I, GNOD SHAB DU BA LTA BU RKYEN PANG DE NYAN DGOS GSUNGS That's the way we should receive a class. Now he begins another section.

If you remember, those were called RGYAL GYEN. RGYAL GYEN means things that would prevent you from studying well. Now we're going to move on to THUN GYEN.

What's THUN GYEN? Yeah, things that will help you. There are three things that could hurt your experience in a class.

Then there are six things that will enhance your experience in a class. You ready? GNYIS PA THUN GYEN GYI DU SHES GRUGS DANG PA NI There are six conceptions.

They're called the six conceptions. This usage of the word conception is special. It occurs, for example, in Vinaya.

If a monk is suddenly in a room with three beautiful ladies, and one is older, and one is his own age, and one is younger, then he's supposed to change his conception. He's supposed to think, this one is my mother, this one is my sister, and this one is my daughter. Then supposedly it will help.

But DU SHES means how you conceive of a person. Here, DU SHES RANG LA GNAS PA LTAR BU DU SHES Try to perceive yourself as someone who is sick, as someone who has a serious illness. That's the first one.

Try to perceive yourself as someone who has a serious illness. Two, DANG PA'I CHOS LA MEN GYI DU SHES See the teaching, this high Dharma, conceive of it as being medicine. That's the second one.

DGE BA'I GZHAN YIN LA MEN PA'I KHYAD PA LTAR BU DU SHES Then your spiritual guide, you should perceive as the doctor. MEN PA'I KHYAD PA He even said MEN PA'I KHYAD PA. MEN PA'I KHYAD PA means a highly skilled doctor.

What do you call an expert doctor? There's bad specialists. Highly skilled, like a master physician.

Sounds good. A master physician. DANG PA'I CHOS LA MEN GYI DU SHES DANG PA'I CHOS LA MEN GYI DU SHES Your serious practice of what is taught in the class will be like your treatment by the medicine.

Your treatment. Your serious practice of what is taught is your treatment. TSOR BA'I DU SHES DE BZHIN ZHES PA LA SKYES BU DANG PA'I DU SHES This one's a little tough and we'll get to it.

You should perceive the Enlightened One as a high being. You should have a conception of the Enlightened One as a high being. And we'll get there.

That one doesn't seem to fit very well. How many we got? That's five.

Number six. CHOS KYI TSUL LA RIGS DU MED PA'I DU SHES DANG Then try to conceive of the longevity, the long life of this system of teaching. That's sort of an interesting...

He's going off the metaphor. You would think that if you took the medicine then you would live a long life. But he's saying try to conceive of if you are treated successfully.

If you are successful in applying this medicine to yourself and if you recover from your long-time spiritual illnesses, then that will keep the teachings in the world. Then these teachings will stay in the world. If you have a personal challenge this week and you want to help the world at large, the best thing you can do is apply the Dharma to your problem and overcome it while you're here.

Because then you are helping the world at large. Why? People will look at how you dealt with your problem.

They will see that you have dealt with it successfully. That you came out happier than before. Then they will want to try whatever you're doing.

I'll have what she's having. Do you know that thing? I love that.

It's Harry and Sally. Harry met Sally. I don't know.

You know the story. I told that story in China and everybody was like...

[Говорящий 2] (17:58 - 17:59)
I don't know.

[Говорящий 1] (17:59 - 40:38)
It didn't work at all. Okay. I don't know why.

I have to figure that out. Okay, anyway. If you succeed in treating yourself, if you succeed in making yourself a happy person, people will ask, what the hell is he doing?

They will want to know. Then you are helping the teachings live in the world. It's not that you type in all the texts.

I mean, that helps. But it's that you succeeded in making yourself a totally sane person and a happy person. Then other people will emulate you.

That keeps the teaching alive in the world. You see, your success in your own practice is the best thing you can do to keep the teachings alive in the world. It's cool, right?

Okay, still we have to save all the books. I mean, they're kind of nice too. DE DANG PO RANG LA GNAS PA LTA BU'I DU BZHIN DI'I GZHIN DU GAL CHE STE The most crucial of these conceptions is that we conceive of ourselves as someone with a serious illness.

DI YOD NA DU SHES GZHIN RNAMS GZHUGS KYI YONG If you have the first, the rest will come automatically. If you have the first conception, the other five will come automatically. DE YANG RANG GNAS PA MA YIN PA NA GNAS PA YIN PAR BSGOM PA NA PHYIN CI BLO TU BRAL TE RANG YOD NONGS PA'I GNAS SAB CHEN GYI STABS PA'I GNAS PA YIN This is very interesting.

What do they call that? GEN DAO Who knows the Heart Sutra in Chinese? Anybody?

MONG BZHANG Then it goes BYA CHEN MYUR PAN So the MONG BZHANG, that part. Does it mean dream nowadays? It can mean dream in a good sense, but in the Chinese Heart Sutra, it means CHEN GYI LOG It's the Chinese translation of CHEN GYI LOG.

CHEN GYI LOG means to have a completely wrong conception. Like someone at work is trying to help you get a promotion. They're in talking to the boss about getting you a promotion and you pass the door and you hear them say, Angeshim and Michael, and then you hear blah, blah, blah, blah, and you're like, damn, they're trying to get me fired.

That's called CHEN GYI LOG. In MONG BZHANG, the MONG BZHANG there means completely wrong. It means a dream in the sense of false.

Completely false. BYA CHEN If you go beyond it, MYUR PAN You go to Nirvana. This is the same.

He says, are you trying to pretend that you're ill? Is that what I'm telling you? Am I telling you to pretend that you are seriously ill?

He says, no. You are seriously ill. CHEN GYI LOG, it's not a MONG BZHANG.

It's not an illusion or a dream or something like that. He says, you won't succeed in this part of this practice if you think you are not sick and you're pretending that you're sick. Because it's not that.

I guess MONG BZHANG could be pretending. Something like, I don't know. Like an illusion.

It's not wrong that you're... It's not an illusion. It's true.

We are sick. If you don't admit it, you can't take a teaching. You will never succeed.

It's not possible. Then some tantrica raises their hand and says, Geshe-la, I'm Vajrayogini. I'm not sick.

Then you have to say, is it a PEN or is it a CHU TOG? See? Both are possible.

That's a very deep thing. If you're into the tantric paths, you have to think about that. It's a famous...

What do you call those things? It's like a coma. It's a famous paradox.

Some other word. It's like a conundrum. Anyway.

You are both. You are both at the same time. He says if you think that we're pretending here, it's not going to work.

You've got to honestly think you have something to improve. You have to honestly think that there's some totally different way of being that you haven't got to yet. Because if you don't think that, you're not going to get there.

You have to believe that you are a lower form of evolution and that there's something much higher that you can get to. I prefer to say it that way than to say I'm sick. But the point is the same.

The point is, if you think you're pretty good already, if you don't have a vision of a higher way of being yourself, you can't go there. You have to believe that there is a state of enlightenment that is far cooler than anything you are now. Otherwise, you're not going to want to do it, to work to get to it.

You see what I mean? You have to start with some idea that you're not what you could be or you're not going to get there. Even if you want to phrase it as, I have to uncover who I really am.

That's okay. But you're still not who you could be. And you have to uncover who you are.

You can say it that way. That's also okay. So NYES RANG SOGS PA'I DE'I RANG NYON MONGS PA'I GNAS TZAB CHEN We are sick.

GNAS TZAB CHEN means fatal disease. We have the fatal disease of NYON MONGS. What's NYON MONGS?

Klesha. Your own negative emotions. Fatal disease.

It will kill you. If you've studied tantra and you've studied the chakras and the grantis, the knots in the body, the cause of your mortality is your negative emotions. Chronically, the cause of your capacity to die is your negative emotions.

It's your anger and your jealousy. TZAB CHEN We have that fatal disease. BTAG PA'I GNAS YIN We have been struck with that fatal disease.

KHA MA BA'I KHA MA BA'I is a scholar. I have to look him up. I believe he's...

I think he's a Kadampa, but I'm not sure. I'll check it. DON LA MIN NA DE LTAR BSGOM PA CING GI SLOB TU DROD DE If it weren't the case, then to practice that conception would be mistaken.

If it weren't the case that we were struck by a fatal disease of our own negative emotions, then to pretend that we were diseased would be a problem. SLOB TU DROD DE SDUG BSRUNG GI SBYONG NAS CAN PA'I THEBS But we have been struck by the SBYONG NAS. Say SBYONG NAS.

SBYONG NAS SBYONG NAS means... There's a word in English. What's a sickness that stays with you?

Chronic. We have the chronic disease of the three poisons. We have a chronic disease of the three poisons.

THEBS NAS We have been struck by the chronic disease of the three poisons. What three poisons? Wanting things in a wrong way.

Disliking things in a wrong way. Being stupid enough to have the wrong way. What does that mean?

If you want money, that's okay. To try to get it by any means other than providing money to others is foolish. That's all.

That's a wrong desire. Is it wrong to want money? No.

I can do great things with money. It's good to have money. If you have a lot of money, you can do a lot of good things.

You can enjoy also. There's nothing wrong with that. That's okay.

It's not wrong to be happy. I don't know where that started. But to want to get money the wrong way, it doesn't work.

It makes you frustrated and you waste your life. If you want to get rich, get rich. How?

Make other people rich. If you want to be healthy, do yoga, but do it after you go to the hospital and help people. Because otherwise the yoga will hurt you.

That's all. If you want a nice partner, go to the nursing home and take care of someone. Be a companion for someone on a regular, dependable basis.

Then you will get a regular, dependable, beautiful partner. That's the way it goes. That's not desire, and that's not the three poisons.

That's just intelligence. Because there's nothing wrong with getting all the things you want, as long as you don't want guns to shoot people or something like that. All right.

DUS SHES, DE BZHIN SHES PA LA... DGONGS PA CHEN CHEN NA THOD DROD DE, BYONG NAS CHEN PO'I THEBS NAS, GNAS TSABS SHIN TU CHE BA LA, DBUG DGOS KYI SNGA BAR, YAS MA SHES PA GSUNGS I believe he's a Kadampa Geshe, but he said, yes, we have had this chronic disease all this time. YAS MA SHES PA YAS MA SHES PA YAS means at all.

YAS means at all. We're just totally oblivious. That's a good translation.

NYIN MA SHES PA We were oblivious to the fact. You've got cancer and you have no idea. You're like, girl, look at my handstand.

You're going to die next week from colon cancer or something. It's like that. You're just oblivious that you have this disease.

Then it gets really funny. You think that's funny. Wait till you hear the next one.

,'O NA GNAS PA YIN NA RANG GI SNGA BA ZHIG DGOS PA LA, Then somebody raises their hand and says, But if I was sick, I would know I was sick. ,DE LTAR MI SHES PA GANG YIN NYAMS NA, ,TSA BA'I GNAS SHIN TU THU BA'I TSE, Haven't you ever met a person who had a really bad fever? ,CHUL NAS It screwed up with their mind.

,RANG GNAS PA YIN NYAMS PA MED PAR Not only did they not think they were sick. ,LUS LEN LA SOGS PA BYED PA They started singing Jimi Hendrix songs. Okay, I didn't say Jimi Hendrix.

But they started like, I'm so happy. Like they got a really bad fever and they're going to die tomorrow. They're like, hee hee hee.

Like that. It's not true that if you're really sick that you are aware of it. ,'UNG ZHIG CHOG DE DE, ,'OD KUL NYON MONGS PA'I GNAS, ,HA SBYANG SAB CHEN PO ZHING We are extremely sick.

We are not just a little sick. HA SBYANG means, HA SBYANG SAB CHEN PO means fatal. Very virulent disease.

We are struck by a very severe disease. ,YUN RING BA'I NA, ,YUN RING BA'I NA, And it's been so long. ,GNAR BA MA SHES We don't realize we're sick.

We are so sick we don't realize it. So you got to maybe struggle with that tonight when you go back to your room and think. Struggle with that.

Try to examine if there's some part of you that's just totally not what it should be. Is there something you could have... Because without that you can't progress in this.

If you're pretty satisfied with who you are, then you're not going to make it. And it's not to say you're a bad person. It's to say you could be so much more.

So don't settle for less. Be enlightened. Be better than the Dalai Lama.

Be like somebody extraordinary. And don't sit there and stare at your current level. You don't have to.

If seeds are true, you can change anything. I had a Chinese guy, he came to me, Huang Jin. He said, Geshe-la.

I said, yeah, he really believes this stuff. He's one of the six people in the world. And he comes up to me and says, Geshe-la, can you fix my IQ?

And I'm like, Jin, you're one of the smartest people I know. And he's like, yeah, but I want to be more. So I said, yeah, okay, let's go.

As an experiment, let's pull around your IQ. So he planted certain seeds for a higher IQ. Then he said, he came to me, he called me.

He said, Geshe-la, something weird happened. I said, what? He said, I had an ancient Chinese text that I was looking at.

And I was going like this. And my wife asked me, I was sitting on the couch and my wife was sitting there watching TV. And she said, what the hell are you doing?

I said, I'm reading the text. She said, you're like turning a page every second. This is like 2,000-year-old text.

What is it? Chunchou. Chun-chu-chou.

It's from the time of Confucius. Chunchou. Chunchou.

And it's like reading a Chunchou text. This is the time of the Buddha. It's 500 BC.

And he's reading it like this. And his wife said, what are you doing? He says, I don't know.

Something happened. I understand it all. And it's like that.

You can do it. You can be more than you are. Just plant the seeds.

But you can't be more if you think you're not 3% of what you could be. I'd rather think of it that way than say, oh, you're sick, or something like that. You're just 3% of what you could be.

So then have a little chutzpah. Like, OK, I'm going to be more than that. That's what Chibita Okonjo-Hara said.

,'O NA NAS GCIG YOD NA, ,SER DANG GSUM DU LTA BU DGOS, But if I was sick, I would be having some extraordinary pains. Like Rob at the emergency ward in Seattle the night he got the kidney stone. Am I right?

If I was sick, I would be having some severe pain. ,YOD NA LTA BU DGOS LA, ,DE MA'I SDUG BSNGAL YAM NA, But I haven't got that. You're there.

You have that. ,SDUG BSNGAL GYI GZER GZUGS DGAR PO YANG DANG YANG DU YONG BA YIN, You have constant anger in your mind. You have constant unfillable desires in your mind because you don't know how to plant the right seeds.

You are constantly in pain. Mentally. You're constantly frustrated.

You're constantly not getting what you want. That is the symptoms of a serious disease. The frustration of not getting all the things you want and being upset and being sad.

Those are the kidney stone pains. ,GZER GZUGS DGAR PO YANG YANG, You experience them all day long. I think we'll pause there.

I thought what we could do is we can do satsangama. Satsangama, if you want. Satsangama.

Nowadays it got shortened to satsang, right? The old word is satsangama. Sat means what?

Truth. Sangama came into Greek as synagogue. Adjoining together.

Coming together. So this is adjoining together for truth, which means, I went to Sri Patali Joyce's school one time and he was doing his satsangama. It was very beautiful.

He just sat around at night with all his students and they asked him questions. So if you have any questions, let's do a little bit. Do you have?

If you have any. Yes. For the present moment meditation, when you get to the point where you put the wall in front of you, should you anchor on something in the present?

Or do you kind of just let your mind wander around? That would still be something specific, right? I find that I'm the most, when I just stay anchored in the breath, and I watch where it wanders to, and then bring it back to the breath.

I always want to have that as something to bring it back to. I think that's fine. Did everybody hear the question okay?

I think that's fine. I don't know, for me it's just like, it's the milieu of where I am. It's the room that I'm in, or the people I'm with.

When I'm present, I'm aware of the room, the lights, the camp, the people, and then I know I'm in the present. Only, I don't know, it differs for different people. You'll find a ratio.

A certain amount of your thoughts are wandering to the past or future. But a certain amount of your thoughts are wandering in the present. So then you got to deal with those.

I think that's what you're getting at. Then you got to deal with those. But you'll find that when you cut off the thoughts of past and future, 75% of work is finished.

That's enough to make you feel quite different. You feel like all aware, and turned on, and excited, and you're able to be here. Like if you're playing music.

If you try to play music and you're thinking of something else, if you try to perform music and think of something else, it's like a disaster. If you learn to bring your mind to the present moment, it feels like you're playing music. You just feel happy and turned on about everything.

So try it between sessions. We're going to get into a thing in this text called DUN and DUN TZAM. DUN you know from Tundra, right?

Succession. DUN TZAM means between sessions. The goal of present moment meditation is that you learn it for the DUN.

You learn it for the sessions. Then it starts to affect your DUN TZAM. It starts to affect how you walk around the camp, and how you drive a car, and how you talk to somebody.

It's really rare to be totally present when you're talking to somebody. The Dalai Lama has it. People often remark on it, that when you talk to him, he's like, he's there, and he's interested, and he's listening.

That's a nice thing. That's a really good application of the present moment, to be having a conversation with somebody and totally aware of what they're saying. See how it affects your other activities during the day.

It's a very beautiful state of mind. By the way, traditionally, watching your breath and being in the present moment are considered preliminaries to meditation. They are not goals in themselves.

It's a heightened degree of awareness. Then you have to turn that to the larger questions of life. Don't start some sect, Geshe Michael's present moment sect or something, where all you're doing is being here.

Because then you'll get old and you'll be there. You got to use it for something. You got to apply it for something.

It's a kind of focus. But it's wonderful. It changes your life.

I'm trying to get you to do it for at least a few months, maybe. At least four to six weeks. It's like medicines.

There's some medicines. We were in China, right? We went to Hangzhou.

One of our hosts helped at a Chinese medical center. The lady who drove us in the car. She was an assistant at a Chinese medical center.

Then we asked her, do young Chinese people take Chinese medicine or do they believe in Western medicine? She said, Western medicine. We said, but you're working in a clinic.

She said, yeah, I know. I work there. But if a young Chinese person gets sick, they just take Western medicine.

I'm like, that's weird. She said, no, it's not. She said, Chinese medicine you have to take before you get sick.

When you start to feel something, you start on the Chinese medicine. It's at low dosages and it works in your blood for a month or six weeks. Then you don't get sick.

But young people don't care about that. They're not going to eat anything until they get really sick. Then the Chinese medicine won't help.

Present moment meditation, if you do it daily, over a month or six weeks, it will start to change how you view the world. If you take less dosage than that, if you skip days, it won't do it. It's interesting.

It doesn't work very well. I think these meditations are more like Chinese medicine. They're not like some Western medicine that kills your liver and cures your cough.

Something like that. It works in three days and you're like, yay. Then you don't have a liver anymore.

Any other questions?

[Говорящий 2] (40:39 - 40:41)
How do you change the IQ?

[Говорящий 1] (40:44 - 41:45)
Mainly teaching other people. Mainly teaching other people. If you know Feng Jian, he took it very seriously.

He started Diamond Cutter programs in 12 cities. He's to Singapore now. He's overseas also.

He took it very seriously. Part of the reason he did it was an exercise in increasing his IQ. He did.

It's very interesting. That's what he did. But he took it so seriously.

He went and started 12 programs in 12 Chinese cities and Singapore. We would say that changed his IQ. Because he was helping other people understand.

But he was doing all the four steps, the other four steps. He had technique. He understood the technique.

He wasn't just blindly helping other people. He was applying these four steps. If you don't know the four steps, talk to somebody in DCI.

Because they were so bored, they heard it so many times.

[Говорящий 2] (41:46 - 41:54)
Can you talk about the relationship between passion and discipline? Maybe how to remove obstacles from discipline and how to integrate passion and discipline?

[Говорящий 1] (41:55 - 43:58)
I think nowadays I'm onto this thing where so many... We go to so many countries. I meet thousands of new people every year.

They're very sincere. They're really turned on by it. They want to know more.

They come to me with... We have a section in the DCI weekend where you spend... What is it?

Two hours? In a breakout group? Hour and a half a day in a breakout group of hopefully 10 people with a single teacher.

Then each person goes around and you listen to each person's... It's either a dream or a problem. You say, give me a dream or give me a problem.

What's the biggest thing in your life right now? Some people say, I want a new car. Some people say, my mother committed suicide last week.

I'm trying to deal with it. These are real things that I got. The challenge is to ask people to state in a single sentence what they want.

That's half the problem. That's half the... What do you call it?

Challenge. Half the battle is to get them to say in a single sentence what it is they want. It's a struggle for a lot of us.

We have a vague feeling that we don't have what we want. But then if the Wizard of Oz came along and said, I can give you whatever you want, then you're like... The first idea is to separate the vague desire.

Do you want discipline or do you want creativity? Because there are separate seeds. There are different seeds.

We don't believe that discipline causes creativity. We believe that seeds cause discipline and different seeds cause creativity. You can be a disciplined, uncreative person or you can be a creative, undisciplined person.

Hopefully you'd be both. You'd want to plant both.

[Говорящий 2] (43:58 - 43:59)
Can I choose discipline now?

[Говорящий 1] (43:59 - 55:58)
Well, that's what I'm saying. You've got to choose one. You can think carefully and choose the one which would...

I call it fallout. If you succeeded at one, could you get the other one automatically? That's true.

I would go for it. If someone said you can only pick... What was that game?

I don't know. They had three curtains and the woman was queen for a day and she had to say, I want that. I want curtain number one.

You can't say I want one and two. Say one thing. Decide one thing that you want and then work on those seeds.

Then there's fallout. Fallout means the discipline will come or whatever else you want will come. Partly because you're finally flowing with the tau.

You're flowing with the flow. You're going with the flow. You've finally understood.

Dao, dao, fei chang dao. Mink, mink, fei chang ni. You're finally flowing with the way the world works.

If you succeed in gaining one of your goals by planting seeds, by taking care of someone else who wants a similar thing, if you get the system down, then suddenly everything else is easy. To get wish number two, three, four, and five is nothing once you get number one by using seeds. The thing is, people's desires are so scattered that half the battle is decide what you want the most.

Obtain that thing through using this system, the diamond cutter system. Then that will flow over to everything else in your life. Because if you get the thing you most wanted, and I have this experience.

This is my own experience. If you get the thing you most wanted in your life by following this system, you will automatically continue to follow the system for other things you want. So pick one.

Pick the thing you most want and go for it. It's really nice. It's really cool.

It can be anything you want. You can have anything you want. Using this system to get the thing that you most want in the world is the best way you can help other people.

Wouldn't that be the case if the system were ultimate? That using it to gain your own wishes is the kindest thing you can do for others. Isn't that cool?

That's something extraordinary. That's amazing. You see?

Obtaining your own happiness by serving others is the best thing you can do for the world also. So you constantly have your cake and eat it. It's an amazing system.

By saving the world, you get everything you wanted. And I'm not saying metaphorically. People say, oh, be noble and don't worry if you don't get a car.

I don't say that. I say be noble and you will get the car. And you'll save the world.

And the girl. I mean, it's like Transformers. This nerdy guy, because he wants to save the world, he gets the girl and the camera.

There's not really a camera, right? I mean, it's a cool system. Okay, any other questions?

Mr. Eddie. I'll tell you something cute. Nowadays, I'm never sure what's being taped for web.

But anyway, so I'm not allowed to teach religion in certain countries. But I am allowed to teach success seminars in which I teach people that if you want money, you should help someone else get money. And if you want health, you should help the sick and then do yoga.

And if you want a partner, then you should go to a nursing home and serve an elderly person. Help someone who's lonely. And that will put a seed in you that you will find a partner.

You will create a partner. And then you can tweak the partner. It's cool.

You can say, I want handsome. I want smart. I want loyal.

I want affectionate. I want considerate. I want a dishwasher.

No, I mean, each thing has its own karmic seeds, really. You can design them consciously. If you grasp that system well, including the four steps of the technique, GZHI SANGS PA SBYOR BA THAG CUN If you don't know, you have to ask somebody.

GZHI SANGS PA SBYOR BA THAG CUN If you grasp the system clearly, that is taking refuge. If you grasp that system clearly, that is what it is to take refuge. What does the word refuge mean?

It's a Buddhist ceremony similar to baptism. It's what makes you a Buddhist. You take vows of refuge and you become a Buddhist.

That's what makes you a Buddhist. If you want to know if you're a Buddhist or not, have you taken refuge? Then there's a joke in Tibet.

A monk was sitting at Sara one day and he looked up at the abbot and he said, he ain't a Buddhist. He's not a Buddhist. His friend is like, what are you talking about?

The abbot's not a Buddhist. They said, what do you mean? He's the abbot of Sara.

He said, no, he doesn't have refuge. They said, no, no, he has refuge. He has all these pictures of Buddha in his room and he wears Buddhist robes.

That's not refuge. Taking refuge means to shelter yourself. To take care of yourself.

To go for shelter. Refuge means go for shelter. What's a classic example of refuge?

Someone yells at you. Someone called Jeff Eddy, you're stupid. Jeff Eddy, you did something wrong.

Then if you've studied these things, you say, this person's coming from me. I must have made an accusation to someone else in the past and that's why this person is accusing me wrongly. Then I shouldn't attack them because that will, what do you call it?

Perpetuate the same thing. Like in this system, someone attacks you. It's wrong.

They shouldn't attack you. It's false. The accusation is false.

You look at them and you say, they're coming from me because I attacked someone in the past. Now if I attack them back, what's going to happen? Then another person is going to attack me next week.

So I choose to stop the wheel. I choose to get off. That's refuge.

Why? You have protected yourself. You just plopped up an umbrella.

It's raining and you just did this. That's refuge. That's the meaning of refuge.

Refuge is to understand where stuff is coming from. Once you understand where stuff is coming from and you use the seeds to better your life and your world, then you're a Buddhist. There are more Buddhists than all these people in the Buddhist groups in the West who don't understand these things.

It's interesting. It's very interesting. Between refuge and what was the other thing?

Yeah, so renunciation. To the most intelligent disciples, Lord Buddha said, what's renunciation? Give up the world of suffering.

Does that mean, where is the world of suffering? Where is the world of suffering? Is it in Prescott?

Does it extend to Kansas? Does it reach all the way to Manhattan? By the way, nowadays if you travel, some people say, where are you from?

You don't say America because nobody likes America. You say, I'm from Manhattan. Then they say, where's that?

You say, it's an island off the coast of America. Anyway, renunciation is to give up pain, right? To give up those things which cause pain.

Then all these Buddhist people, they misunderstand it. Oh, I shouldn't have a nice car because then I wouldn't have renunciation. I shouldn't have a nice dinner in Guadalajara in this impossible to find restaurant that has the two stories.

What was that place called? Durango. They serve Durango food, right?

If I eat there, I don't have renunciation. That's just bullshit. Renunciation means stop doing things which hurt you.

To refuse to answer the person who attacks you is renunciation. To refuse to try to get money by cheating people. To refuse to get a partner by trying to take someone else's partner.

That's renunciation. Because you are rejecting this old system. Let me compete for my business.

Let me compete for my partner or something like that. Just relax and plant the seeds by serving someone in a nursing home. The partner will come and they will stay.

That's renunciation. I reject the old way of getting a partner. Like fighting on the market for a partner.

I reject that. That's renunciation. That's a higher renunciation.

I reject that old system. Are you going to the bar tonight to pick up a girl? No.

Where are you going to get a girl? The nursing home. It's not some new kind of fetish thing.

No, what I'm saying is that... No, you laugh because it seems strange to you. You laugh because you really don't believe it.

You wouldn't laugh if you understand. You'd say, of course, that makes sense. So renunciation is to reject the old way of getting things that you would like.

Yeah, don't they? They come down to very similar things. Renunciation is to reject an old system which hurts you.

Refuge is an understanding which protects you from the things you used to do that hurt you. So I guess they're very similar in the end. Refuge is not a ceremony that you take with some lama and they hit you on the head and you're a Buddhist.

Renunciation is not this search of things that don't make you pleasant. The search of unpleasant things. The rejection of everything nice.

Come on. You can have a nice Mexican dinner. And if you got it through wisdom, then that's a Buddhist practice.

And then everybody should have a nice dinner. Why not? Okay, yeah.

[Говорящий 2] (56:01 - 56:09)
Is there a difference between a seat that a normal person plans and a seat that a married person plans?

[Говорящий 1] (56:09 - 1:20:39)
Oh boy. So he's asking about arya. Arya means...

Hitler took the word... It's a Sanskrit word that means superior, higher. And then in Buddhism an arya means someone who has perceived ultimate reality directly in a deep state of meditation.

Then that person is called an arya. Yeah, when they plant a seed, it's infinitely different from the seeds that other people plant. There's no comparison at all.

Nothing. Because they know, they have a direct experience that this thing works on the highest level. And then that's all.

So what we're talking about is planting seeds to understanding, to intellectual understanding. I talk you into going to the nursing home for your next boyfriend. I talk and talk and talk and talk and finally you go try.

And it works. And then you do more. But in arya, they have this...

they perceive the guts of that system directly. And in fact, they can't happily engage in any other activity. You see?

They can't do the things that normal people do to get things because they just don't believe in them anymore. Because they've seen directly that they don't work. To compete with other companies will get you more money.

To hurt someone else's relationship would get you a nice boy. Like that. They just wouldn't...

They are getting further and further into a world where they wouldn't consider trying those things because they don't work. But that's all. Their evolution is much faster.

And their world changes much faster. So you got to try to see emptiness directly. That's it.

The meditation will help. The present moment meditation will help. But also intellectually struggling with these ideas.

The nursing home thing. Just the nursing home thing. Struggle with it.

And then try it. And then they call shrava. You ready?

You ready for shrava? Here you go. That's called shrava.

The fabric of reality is torn. You go to the nursing home. You try it.

You get a really nice boy. And then shrava. The fabric of your old reality is forever torn.

And you can't go back. You will never go back. You won't engage in the normal things that people do to get things because they don't work.

And you can't go back after that. So the intellectual struggle, which is what classes are all about, triggers the direct perception of reality also. So you have to be struggling through the ideas in classes.

And you have to be meditating and doing your yoga. And serving people and serving your teacher. Five things maybe.

It's a very powerful cocktail. Spiritual cocktail. And then you make this breakthrough.

You see emptiness directly. Okay? I'm going to go back to the text because I want to leave it like that.

Just to do a little more text. We have to struggle through because we have like 20 more minutes. I know you're tired.

I know I should have given you a break. And I'm a bad person. He was describing how we are in kidney stone pain spiritually, but we don't know it.

Got it? Here we go. DGOS PA LA DE MIN GDUG NYAMS DE JI LTAR YIN NYAMS NA Can you give me an example of how I'm in the throes of a violent agony and I don't know it?

Right? That's what... DPER NA DROM LTA BUR BYIN NAS If you go to the mall, he said DROM.

DROM means open market in Tibet. Which is probably three stalls with a bunch of old yak cheese in it. DROM LTA BUR BYIN NAS DNGOS BYAS YID BLO'ANG BA MTHONG NAS You see something you like.

You see something pretty that you like. MTHONG NAS NYAL YANG MI NUS But you don't have enough money to buy it. CING ZHAG TU LAS TSAD When you get back to your home, DE CHUNG NA NYAMS DU And you think, damn, I really wanted that thing.

NYAMS DU YID MI DE SKAM SKAM YANG SKAM SKAM YID MI DE SKAM SKAM You have this like... SKAM SKAM means like when you have a headache and it's kind of like... It's not a sharp headache.

It's a dull, long headache. A dull, whole day headache. It's not like a migraine.

It's just like that all day. It's not a 100% headache yet. It's just really unthinkable.

So you get this dissatisfaction coming up in your heart. You're like, yeah, I really wanted that. MI DE SKAM SKAM YANG BA DE DU CHAGS KYI SER RGYAB PA YIN Then desire has struck you.

You are in the throes of desire. I don't buy it. I don't buy this sentence.

I just don't buy it. I don't think that's the problem. The problem is not that we want things.

There has to be an element of ignorance. That's why in the middle of the Wheel of Life, there's not two creatures, there's three. What are they?

There's a rooster, which used to be a pigeon in the old days, because they're kind of frisky. Then there's a snake, which represents anger. Then there's a pig.

They all have their mouth on each other's tails. In the ancient painting, in the pig's mouth should be the tails of both the pigeon and the snake. In the new paintings, they made it a circle, which is not as good.

Why? That represents desire and anger, but based on ignorance. If you went to the store and saw something that you liked and didn't have enough money to buy it, and you understood this system, then you would try as hard as you could to make sure somebody else got that thing.

That would be a legal and appropriate way to acquire that thing. That's not desire. That's not in the Wheel of Life.

That's not samsara. I think this kind of wording is very dangerous, because then people can get into this thing, like I shouldn't like things at the store. What's okay to like and what's not okay to like?

I kind of wanted a Volkswagen. Is that wrong, Geshe-la? I understand a Mercedes is wrong, but is a Volkswagen wrong?

No, it's all mistaken thinking. It's not wrong to want things. It's wrong to try to acquire them by the wrong way because you can't.

It will frustrate you, and you'll get angry, and you'll get old, and you'll die. To acquire things by serving others is fine. That's not desire, and that's not samsara.

It's not wrong to have a pleasant dinner. It's wrong to take a dinner and refuse someone else a dinner. You see the difference?

The other thing is just frustrating. Then you get these guilt complexes. I kind of wanted to wear a nice dress today.

Can I still be a Buddhist? Like I wanted to look good today. Is that wrong?

Geshe-la, is that wrong? Am I a bad person? I don't think so.

Look at what Tara wears. Okay. ,'TSIG NGAN THOD PA'I LTA BU YID DU MI'ONG BA'I PHUNG THOD GYEN PA TSOGS TE, Then somebody says something bad to you and you feel bad all day.

Then you are suffering. Your mind is suffering. That part I buy.

As long as it's a person who realizes that the reason they heard somebody say something bad to them was something that they did before. ,'KHAMS SKAM GYUR PA MI SRED PA LTA BU CHUNG BA'I, ,DE GZHAN DU SNGA RGYAL DANG MTHONG RTOG LA SOGS PA ZHIG TU CHOD DANG, Then you have been struck in the agonizing throes of anger. The snake.

,DE GZHAN DU SNGA RGYAL DANG MTHONG RTOG LA SOGS PA ZHIG TU CHOD DANG, ,SER NAS BGRA PO SOGS DKA' BA YANG YANG DBANG BA, If you examine your feelings of pride, and if you examine your feelings of jealousy, etc. closely, it will be revealed to you that these are like kidney stone pains to the mind. They are ruining your peace of mind in the way that a kidney stone ruins your physical feeling of well-being.

They are as serious as a kidney stone. They are mental kidney stones. He is trying to say, try to realize you are having mental kidney stones all the time.

You have suffered so long and hard that you don't even realize you are suffering. Because you have never known anything else. You have never had a time when you didn't have them.

If there ever came a time when you didn't have them, you would know. It would be like being born with a kidney stone and thinking that's how everybody feels all the time. Then somebody takes it out and you are like, wow.

We are like that. We never didn't have those negative emotions. So we don't know what it's like to be happy.

We don't know we are suffering because we don't know what it's like to be happy. YANG YANG DE YIN, DE NA DU BYAG GI GNAD GZHAD DANG GI GNAD DRAG DOG GI GNAD SOGS GNAD MANG PO'I RTAG PA YIN It's not just that we have a single illness, we have multiple illnesses. We have jealousy illness, desire illness, anger illness, etc.

It will be easy today. It's going to get harder. Be tough this week.

You can't get this anywhere. It's precious. Just tough it out.

In case your butt hurts and you are going to change the universe. It's okay. THA MNGAL GYI GNAS NA GCIG TZAM LA RGYUD PAR BYED DGOS NA If it's proper to be concerned about a regular physical illness, a single physical illness, NYAL MONG GI GNAS NA MANG PO DE TZAM GYI LTA BU NA GCIG TE GCIG PAR BYED MI DGOS TE then why wouldn't you have to be concerned about multiple serious chronic mental illnesses that we all have?

If you are very concerned about getting one physical illness, shouldn't you be equally concerned about having a manifold of mental illnesses, spiritual illnesses? NYAL MONG GI GNAS NA MANG PO DE TZAM GYI LTA BU NA GCIG TE GCIG PAR BYED MI DGOS TE CHUN GYUG LAS What's CHUN GYUG? Yeah.

BLO DE'I SRAG PA BYAR DU'ANG MA LTAR LA In Tibetan it's called CHUN GYUG. BYANG CHUB SEMS PA'I CHOS PA DANG RGYUD PAR THA MNGAL GNAS KYI BDAG PA YANG, MNAN PAS SNGAGS BZHIN BYA'O DGOS NA, DGOS BYA'I BLO SOGS NYE RGYAL YID, GNAS KYI BDAG BZTAB SMOS CI DGOS That's a translation and it came out pretty good. It's got a beat.

THA MNGAL GNAS KYI BDAG PA YANG If you are struck by a normal physical disease, MNAN PAS SNGAGS BZHIN BYA'O DGOS NA, you have to listen to what the doctor prescribes. You have to follow the doctor's orders. DGOS BYA'I BLO SOGS NYE RGYAL YID We have been struck by the hundred diseases of ignorant desire, etc.

Why do I say ignorant? In the case of a boyfriend, it would be ignorant to hurt someone else's relationship to get a boyfriend. That's ignorant desire.

What about a person who wants a boyfriend and goes to a nursing home to keep a lonely person company and gets a boyfriend that way? It's desire, but it's not ignorant desire. And it's good.

It's a cool desire. Intelligent desire. DGOS BYA'I BLO SOGS NYE RGYAL YID Where are you?

DGOS BYA'I BLO SOGS NYE RGYAL YID We have been struck by a thousand different spiritual diseases. MED KYIS BTAGS BTAGS BTAGS BTAGS means forever, since forever, we've been struck by those diseases. MOD CI DGOS Then of course you should, what?

It just ends with, of course you should. Listen to the doctor. He's drawing a parallel.

Listen to the doctor. CI DGOS SHES SOGS DE YANG, we're almost done. We almost got to conception number two of the six.

We're still on number one. We try to talk ourselves into believing that we could be 97% more than we are. I prefer not to think of it as you're diseased or something.

You just got, there's so much more you could be. Okay. SHES SOGS, DE YANG RANG RE MED KYI MA DE LTA BA RE NYID LTA BU YOD RING BSAM SOGS NA SHIN TU GCIG DGOS NA If you get a normal physical disease and it doesn't go away for a month or two, or a yoga injury or something like that, then you start to worry.

You think, maybe my shoulder's screwed up forever. Maybe my hip's going to pop out forever. Or maybe that cough will never go away.

Like that. Then we start to get concerned. For a month or two.

NYON MONGS PA'I GNAS KYI, KHO BAR THO MA MED PA NAS LTA STE PAR DGOS NA SHING You have had your spiritual illnesses for time with no beginning. You have had these spiritual illnesses for time with no beginning. This is not your first life.

Come on, don't be naive. Anything that can happen once, in a situation of infinite odds, infinite time, of course it can happen again. You don't even have to believe in rebirth.

You don't have to go through all the Chandrakirti arguments for rebirth. You don't need to do all that. It's just the odds.

If you roll a dice a billion times, you're going to get twelve more than once. And time is longer than that. Of course you've come again.

Of course you're going to have other lives. Of course you've had infinite numbers of lives already. And in each of those lives we had the same diseases.

What diseases? Try to get a boyfriend by breaking up someone else's relationship. Try to get money by sneaking out our taxes or something.

Just ignorant ways of doing things. And we've always done that. I like to tell people, boy, this is a good subject in China or Ukraine.

Pay extra taxes. The government will distribute them to everybody. Can you imagine how much karmic seeds you're planting?

And then they're like... But they got it, right? In Kiev, everybody got it.

They were really happy. They felt liberated, I think. All these businessmen wanted to pay more taxes.

There's one nine-mile highway in all of Ukraine. Ukraine by land mass is the largest country in Europe. The politicians steal all the money.

Openly, blatantly. And they were so happy to hear that, that they should pay more taxes. Okay, anyway.

No, really, they felt such a wave of relief when through the roof that someone empowered them not to be dishonest. And they were like, damn, I'm going to pay them. It's cool.

Okay, anyway. I don't know how I got on that. KHO BAR LAS MA THAR BAR BYAG RGA BA'I DE NA, RGYAS ZHIG PO LTAR So RGYAS ZHIG PO LTAR, recognizing this serious disease that we've all had for time with no beginning, said, TSOD DUS MED PA'I GNAS PA He had an expression.

Say TSOD DUS. This has got to be a name for an album, I think. I got to do it carefully.

The patient who never recovers. The guest who never arrives. He would just say that to describe the human condition.

It's very sad. It's a very striking thing. The patient who never recovers.

The guest who never arrives. It's very sad. He used to say that.

DE SNGO MA RANG NYON DE SNGO MA RANG NYON means, ain't it the truth? That's Pabongka Rinpoche. Ain't it the truth?

Ain't that the way it is? SNGO MA RANG NYON I think we stopped there. Well, no.

Let's do six more minutes. Just remember, I went through 30 years of sitting there, dreaming of the day. I could do it to other people.

Okay. All right. No, you're talking like 110 degrees in the monastery and it's raining for three months and everyone's got dysentery.

Okay, here we go. GNYIS PA DANG PAS CHOS LA MEN GYI DU SHES BSKYED PA NI Conception number two. Think of the holy Dharma as the medicine.

GNAS PA NAS KYI SNAR BA BZHIN NA MEN ZHIG TSUL DGOS PA LTAR Once a person with an illness has become aware that they have the illness, which is supposedly what we just finished. Now we're aware. I could be more than I am.

Much more. 9,000% more than I am. I could be.

Once you're aware of that, MEN ZHIG TSUL DGOS PA, then you have to go looking for a medicine. Then you should go looking for a medicine. LTAR DE LTA BU'I NYON MOS PA'I GNAS ZHIG BAR BYED PA'I MEN GYI Then what's the medicine which will cure our spiritual illnesses?

DANG PAS CHOS KHO NA YIN It's only this system of teaching. Only this system of teaching. You can call it diamond-cutter principles or something like that.

The idea that you should go to the nursing home to get a boyfriend. The idea that you should pay extra taxes if you want your return on investment to rise next year. TSUL DGOS GSUNGS Therefore we must seek the Dharma.

We must seek more teaching. Okay, I think we stopped there. He didn't apparently think that needed much explanation.

Now he's going to go on to the third one which is thinking of your teacher as a master physician. We'll start that tomorrow. Please be very sensitive tonight.

It's hard to sleep with other people in the room when you're not used to it. Just be very, very sensitive to the other people. Try to keep your room neat.

That helps your meditation. Some people walk through a room and they just drop things. Then if they walk two or three times through the room, there's these trails of stuff.

Just put everything away in your suitcase. The room should look, how do you say? Something like happy or something.

I don't know. Clean. I don't mean clean.

What do I mean? I don't know. Like a Zen garden or something.

Like a Zen garden. It should look nice. It should look beautiful.

Like a church. There shouldn't be junk everywhere. Be sensitive to that.

Just be very sensitive to the other people. Somebody needs to shower. Don't stay in the shower for an hour.

Dry off quickly. Get out. Somebody needs the bathroom.

Trust me. Just be very, very thoughtful. It's going to be hard.

Then tough it out. You're here. It's very precious.

You're learning something you can't get anywhere else. Treasure the time and enjoy the time. Have a good time.

Because what you're learning here, you can help thousands of people. You personally can help thousands of people. Just put up with the time it takes to get the goods.

Then you're free. I don't care. You don't have to join anything.

Just go spread it like a virus. Send me a postcard from time to time. Just like in Guadalajara, they're having so much fun.

They're like unbelievable what they're doing in Guadalajara. It's just awesome. They just decided one day to do it.

I don't know. It's so beautiful. We came out of the airport and we heard this huge crowd of people happy and cheering and yelling and talking.

I was like, there must have been some Brazilian soccer player on the plane. We came out and it was their group. They were just having fun in the airport.

You could hear it and feel it from the other side. You couldn't see them. They did it.

You can do that. You can create that kind of happiness among people. It was very striking.

We thought it was some holiday, some national holiday or something. It was just their group. You can make a lot of people happy with what you learn here.

Think about that and work hard. You have to work hard. When you talk with other people, talk about this stuff.

Ready? Alhamdulillah. BUDDHI JOL SHING LEN TONG CHENG NIRRAM LING SHI YIN DE YIN PA NI SANG GYE SHIN DU NI DE YO WAL NI ROL KUN NAM DA SHING KA CHU PAR SHOK YIN NAM BU LEN DANG DANG DU YIN YANG DANG DE GYE ROL KUN SANG NAM NI SHING SONG SONG SHING SANG NAM NI SHING CHUNG NAM PA KUN DU PA SHOK Okay.

Have a good sleep.