Занятие 5, часть 2

[Говорящий 1] (0:00 - 49:03)
We'll do just a little bit more of the text. We got it through four conceptions. Let's see if anyone can remember them.

I am sick person. The Dharma is like a medicine. Teacher is like a physician.

And to practice the Dharma is like taking the medicine. Now we're on to number five. Five and six were a little confusing.

Number five was think of Lord Buddha as a holy being. How that sticks to the metaphor, I'm not sure. We have to talk about that.

How does that fit into the medical metaphor here? I don't know. Anyway, here it goes.

SNGAGS PA DE BZHIN ZHES PA LA SKYES BU DANG PA'I GYUR ZHIG BSKYED PA NI You should try to think of the Buddha as being a holy being. CHOS DI DANG PAR GSUNGS PA PO, STON PA SANGS RGYAS NI The first person to describe in this planet these teachings was the Buddha. SNGAGS PA DE BZHIN ZHES PA LA SKYES BU DANG PA'I GYUR ZHIG BSKYED PA NI He not only described it, the path and its result, but he used the path and he had experienced the result before he started describing it.

So he wasn't teaching something he hadn't already experienced. SNGON DU BYAS, GZHAN LA DE BZHIN DU GSUM PA YIN PAS, BLANG DOGS KYI GNAS STON PA LA GRU BA, BYUNG ZAD TZAM YANG MI SNGA BA'I He was a person who was able to describe things as they were. Tatha.

He started the sentence with Tathagata, the one who has gone that way. He's making a pun. It's a Pabongka pun.

He's saying Tathagata described things Tatha, the way they were. It's an inside joke. DE BZHIN DU GSUM PA YIN PAS, BLANG DOGS KYI GNAS STON PA Then when he started to teach, BLANG DOR, BLANG DOR.

BLANG means the stuff you should be doing. DOR means the stuff you should stop doing. Then all Buddhist practice can be called BLANG DOR.

Stuff you should be doing and stuff you shouldn't be doing. We have done those things which we ought not to have done, and we have not done those things we ought to have done, and there's no help in us. I like that.

It's from mass. STON PA LA GRU BA BYUNG ZAD TZAM YANG MI YIN PA In describing what you should do and what you shouldn't do, he never missed anything. His description is perfect.

He never makes a bubu. MI SNGA BA'I TSE MA'I SKYES BU Therefore he is TSE MA'I SKYES BU. He is a person of pramana.

He is a person of pramana. Those of you who had course number... Was it four?

What's it mean? Yeah, I'm 13. What's a person of pramana?

What's it mean to be a person of... What's pramana? Yeah, correct perception.

You think it's an iPhone. By the way, this is Lama. I'm only here because Lama doesn't need me this week.

But if Lama needs me, Lama calls and I go. That's why I have a phone. I see an iPhone.

Is it pramana? Yeah, it's pramana. It's an iPhone.

Then if I... I don't know. I thought this was coffee and I drink it and it's like, hmm, peppermint tea.

That's a TSE MIN. TSE MIN means a pramana. Not a valid perception.

But used as an adjective for a person. Pramana. By the way, first chapter of Yoga Sutra is big on pramana, right?

Pratyakshanamana Gamma. That's a beautiful subject in Yoga Sutra. But anyway, as an adjective, pramana means a person who cannot lie.

A person of pramana. Not capable of lying. A person who cannot lie.

So we consider the Buddha. We consider how they became a Buddha. And we can conclude that they are a person who cannot lie.

They're not capable of lying. DE BSTAN PA'I PHYUD DI LA THUB PA GALA YOD NYAM DU SANGS RGYAS RJES SU BSTAN PA DGOS Then you think, well, if a person who cannot lie describes a certain spiritual method, then it must be accurate. And there's no mistake in it.

NYAM DU That's called SANGS RGYAS RJES SU BSTAN PA. RJES SU BSTAN PA means, I don't know if you've ever seen, it's called the Four Close Recollections. It's a Buddhist practice.

It means think of the Buddha. And in this case, it means reflect upon how infallible they are. That's called the close recollection of a Buddha.

SONG TSUL GCIG LA Now this gets interesting. DE BZHIN ZHES PA LA SKYE BU DANG PAS DU SHES Think of the Buddha as being a holy being. That's what we call this category.

Then Pabongka Rinpoche says, turn it around. He says, I think it was intended the other way around. And then he says, what's that mean?

And then you think of your holy teacher as a Buddha. Okay, so that way. Sorry.

So he says the true meaning of this one is not to think of the Buddha as a special person, but to think of the special person as a Buddha. Special person is your teacher, your heart teacher. It's very beautiful.

Okay, I just got to keep going. The sixth conception was DUG PA GCOD KYI TSUL LA RING DUN NAS PA'I DU BZHIG BSKYED PA NI Think of this system as longevity. So I think they're trying to get into the metaphor that if you took the medicine and you got cured, you would live longer.

And if we are successful in practicing the path, then the teachings will last longer in the world because we are a good example. People will look at us. At the end of the Abhidharmakosha, the last lines, I memorized a lot of it, but the last lines are, and it's big, it's 150 pages long.

The last lines are, the Dharma will die in this world. And then he divides it. He says, first the Dharma in people's hearts will die and later the books will be lost.

So we have to always be concerned about the longevity of these ideas. There are periods in the history of humankind when these ideas have almost been lost or they became rote. I had a guy, a Tibetan man stood up in Shanghai and say, why the hell doesn't anybody here understand this thing?

And I'm like, calm down. He was indignant because it had been there. All the teachings have been there for 800 years and they got lost.

They don't understand emptiness. So first the ideas get lost and then the books get lost. And then there's a period between that when the books are still there and people are still spouting the books but they don't know what they mean.

They've never really understood emptiness. Anyway, can we do things that would help the Dharma stay longer in the world? Given that like all caused things it must die eventually, can we extend it?

CHOS DI LTA BU NYANG PA LA BRTEN NAS RGYAL BA'I BRTEN PA JI BRTEN NAS YOD NYID DU GNAS MA CI MA RUNG Then as you take a class you should also have the motivation that I will be the next link. I will be the next link. I like that.

When I go to China I say, I'm generation, I think it's 41, in the Niguma teachings, I am generation 41 and now you're 42. And they're like, yeah. And I said, your students are going to be 43.

They're like, yeah. You got to think like that. We tend to freeze our teacher.

We think, oh, I'll never be like that. But it has to go from teacher to teacher. It has to.

I will move on and then you have to teach it. Then you have to sit up here. Then your student has to sit up here.

You got to think of it that way. You got to envision that process. You will be the teacher.

You will be 42, generation 42. You have to take that responsibility. Everywhere you are, every country you're in, wherever you live, they pass, the generations pass.

Then you must carry it on. As you sit in the class, you have to plan for that eventuality. You have to think, how would I carry on this teaching?

How will I carry on this teaching? Because it doesn't stay. Those great teachers, they pass.

They move on. Then it's your problem. Even as you sit in the class, listening to this particular lamrim for the first time, you have to plan how you're going to carry it on.

That's what he's saying. Because you have to. Things don't freeze.

Things aren't static. Things move. Generations pass.

You have to take responsibility. Then you have to plan for the next generation. ,GCOD DU BDAG PA LA BRTEN NAS, ,GNYEN PA LA BRTEN NAS, ,RGYAL BA'I BRTEN PA JI BRTEN DU, ,YOD NYING DANG NAS PA CI MA RUNG, As you sit in the class, think, I will do what I have to do to make this lineage continue.

I will be the next link in the lineage. I'll take that responsibility and I'll do a good job. In my own way.

Each teacher is different. You will teach it different than me. The way you teach it will be good for your people.

You shouldn't teach it the way I teach it. You should teach it your own way. The general information shouldn't change because that would screw up the recipe.

But you have to pass it on in your own style. That may be radically different. That's fine because certain people will be attracted to that.

That's fine. That's the way it should be. ,RGYAL BA'I BRTEN PA JI BRTEN DU, ,YOD NYING DANG NAS PA CI MA RUNG, ,YAMS SANGS PA YIN, ,GANG DAG YANG RGYU ZHING RGAGS PA NI, ,DE BZHIN ZHES PA'I DKA' DANG RJES SU BRJEN PA DANG, ,GRUB PA NI SANGS RGYAS LA DRIN GZO BSGOM PA YIN, We have this step in the process of developing bodhichitta, right?

Do you remember? ,RGYUN DE DMAN NGA BRDOD, The seventh step, cause and effect thing. Anyway, there are two steps in it where you try to remember the kindness of other people.

Everyone you ever meet has been your mother. You should remember their kindness and then you should repay it. Pabongka Rinpoche makes the comment that if you think about it, conception number five is to recall the kindness of the Buddhas and step number six is to repay it.

So six means what? I'll repay your kindness by carrying on the lineage. Five means, what was five?

Oh, the Buddha is a holy being. So you honor who the Buddha is and your teacher. And then six is automatically you say, I'll carry it on.

I'll be the next one. ,SANGS RGYAS LA DRIN GZO BSGOM PA YIN, ,LHAG PA CHUD NYIN PA'I TSE BZHIN DU GAL CHE BA NI, ,RNAM GYI RGYI RTOG DGOS RGYAL BZHIN NYAN DGOS, So he's wrapping up. You want to wrap up?

Let's wrap up. Let's go with him. Because then you get to hear the story of Siddhartha, which is really cool.

It's got demons and monsters and demon slayers. We got a few more sentences. You talk to Gyaltsen.

He says, bottom line, he's wrapping up. Never take a teaching without actively sitting in the teaching trying to apply it to yourself. As opposed to other people around you.

I wish she would listen to this. She could really use this. Again, that's what we all do, right?

Or the teacher, he should listen to that. He should, but that's another story. ,GAL GZHIN DU GNAS MIN RANG GIS LA BLOGS ZHIG TU ZHAG, ,PHYIR NYAN PA DE BLOGS ZHIG TU ZHAG, Don't put your spirit over here and the teaching over here.

Let one come to the other during the class as you're listening. ,ZHIG TU ZHAG, ,ZHAG NA, ,BDAG SNGAGS SEMS BA LA SNGON BAR CI TZAM, ,GCOD KYANG RANG GIS LA GANG YANG, So it doesn't matter how deep, and he uses the word NO BA. NO BA means sharp, penetrating.

The teaching is if you don't let it touch your own soul during the class, in the class. In the class, constantly evaluating, how could that apply to me? Let's begin.

,PHER NA PHYIR BZHIN LA NA NO YOD MED, ,MED RLONG GI NANG DU BSTAD DUG NA ZAL DGOS PA LTAR, I don't know. Let me think of an example. You're a junior in high school.

I don't know about you, but when I was a junior in high school, a sophomore, most of the morning time before leaving for school was pimple management. I don't know about you, but we had FISO hacks, and we had all these expensive things, and we had needles, and we had matches, and you'd be like, oh God, I'll never get this girl off this pimple. I don't know.

But you can't do pimple management without a mirror. You need a mirror. You can't work on your pimples before school if you don't have a mirror.

He says, let the Dharma be your mirror. Let the teachings as you listen to them in class be your mirror, and use them to see yourself. Use them to see your condition, and to detect problems in your condition.

Use them to detect the pimples on your soul. Use the teachings during the class. Let it be a mirror in which you examine your own behavior and your own goodness.

How do I measure up? Let the Dharma, let the teaching as it's spoken compare yourself to that ideal and see where there's problems. ,GCIG GYI MED RANG GI DANG DANG LAS RIGS BYED YIN, ,KHYIM PHYAG MA CHAGS ZHUGS DANG LAS NYAN CING, And then even as you are listening, make corrections on the fly with your own behavior, in your own life.

ZHUGS DANG NYAN CING One more sentence. ,KHYIM PHYAG MA CHAGS ZHUGS DANG LAS BDAG GIS RGYUD DI LTA BU ZHIG TU, ,SONG NGON NYAM DU, ,YI LA SDUG MA SKYE, If during the class you detect that something mentioned in the class which is negative applies to you, then feel sad. Oh, he described this jealousy about other students.

Geshe Michael described his own jealousy during his training years. I don't think I ever overcame it. We just moved away from each other.

But you are jealous of another student and then you should think, oh, that applies to me. I am sorry to say that applies. Unfortunately, that applies to me also.

Embrace that kind of thinking during a class. A class is a TAB ZING. What is TAB ZING?

Struggle session. This was in the early communist years in China. Get around in a circle and start slapping each other.

I saw you slack off this morning and you didn't wash the dishes that good. Bam! It was a system.

Do it to yourself. Self-criticism. I am guilty of that also.

Feel sad. SDUG MA SKYE DE, ,KYUN DE RNAMS ZAL BA'I THABS NA BAS, Then get rid of those problems. Work to get rid of them.

You can't stop your jealousy of another student and your competitiveness and your negative view of them if you don't admit that you have it. The purpose of sitting in the class is to admit your faults. Because then you can fix them.

,THABS NA BAS CI THUB BYED DGOS PA YIN, That's the way you should take a teaching. Yay! We are going to get to SUDDHASA BUDDRA, which is a very cool story.

Night time darkness is a good time to tell that story. You got to wait for the computer. While the computer is firing up, the purpose of these retreats is multiple, but mostly we want to give you some ammunition to improve your life.

Spiritual ammunition is one thing. The yoga is supposed to help your health also. Hopefully we learn some better eating habits, which we can all use.

We get a master at eating to come. We get a yoga master to come. Trying to improve the quality of your life.

Then we get a couple of creative people to come and teach us how to be creative. We are trying to enrich your life in many ways. One is...

Those talks will begin today with a liver flush. Kidney? Kidney flush talk.

I like those things. I come to them. I'm coming to the kidney flush talk.

I think it works. During this week, if you choose to, it's voluntary. You can take some gentle herbal teas and then they have an effect of flushing out your kidneys.

He can tell you. You want to flush out your kidneys. You think you are immune to these things and then suddenly you get it.

I have a... What do you call it? I am the proud owner of my first dryer?

Machine. Washing machine and a dryer. In my whole life I never owned anything.

Now I have a dryer, a washing machine, a car. Lama came over one day and said, I said, I am drying my clothes. I thought you would be proud of me.

Then she is like, did you clean the filter? I am like, how did you do that? She walks over and you pull out this thing and there is all this crap built up on the filter.

Then she said, in our house we had a fire because we didn't clean the filter. Then it caught on fire and it almost burned the house down. She is like, get this crap off the filter.

Then you take this big ball of fuzz off the filter. I don't know, it feels healthy somehow. Then you put it back in.

The kidney flush does the same thing. There is crap that builds up in your body. I saw a video of an autopsy.

It builds up in your body. It is really bad because your kidney is a filter. It never gets cleaned your whole life.

Things like arsenic, all water has arsenic in it. All water. Our water has more.

It is a cumulative. It never leaves your body. Your kidney filters it out and it stays in your kidney.

Then you will be doing a flush that flushes out some of the toxins. Some Mercedes will be teaching that. I encourage you to come.

Then after that we will have Anatole teach us how to eat, which he has been trying. I haven't been listening that well. But I keep coming back.

Maybe it will stick. Then like that. We are trying to work on you from every part of you.

Let's try to make you happy from every part of you. It helps to be healthy, right? To be creative, you have got to be healthy.

If you are sick, you can't go to Paris and write a play. If you are sick. You have got to take care of the machine.

That is part of the retreat. We want you to be creative. But to be creative you have to be healthy also.

It catches up to everybody. Don't think you are immune. I abused my body for quite a long time.

Eventually it catches up. It is better to take care of it as you go. We are going to start on Sudarshan.

We still have about 20 minutes. Hang in there. I know you have been on your butt for a while.

Did I give you a break? Yeah, I did give you a break. DE LTAR KHYER RAB LAS What were we talking about last?

Take a teaching as... Use the teaching to reflect your own behavior and detect problems in your own behavior. He is going to tell a story about that.

Ready? DE LTAR KHYER RAB LAS KHYER RAB means jataka. The stories of the Buddha's former life before he became a Buddha.

Those are cool. Someday it would be nice in our free time to read the Jalakas together, which are there. They are in Tibetan.

They are very beautiful. The first Dalai Lama wrote a beautiful book on the Jalakas. These are cool stories about the Buddha while he was still making mistakes.

It is kind of nice to hear about an enlightened being's mistakes before he became enlightened, or she. In that jataka it says, BDAG GIS CHOS PA NGAN PA'I GZUGS CHOS KYI ME LONG ZAL MTHONG NA YI LA SDUG PA RAB RGYAS TE DAG NI CHOS LA CHOG PA RGYUR There was a person named Sudasa. I don't know the Sanskrit.

I am reconstructing it. It is probably Sudasa Putra. Son of Sudasa.

This is a famous verse that he spoke. He said, BDAG GIS CHOS PA NGAN PA'I GZUGS I have seen in the mirror of the Dharma the reflection of my own negative behavior. I have seen in the mirror of the Dharma the reflection of my own negative deeds.

YI LA SDUG PA RGYAS TE And it has made me sad. DAG NI CHOS LA CHOG PA RGYUR And so I have turned to spiritual practice. In the mirror of the Dharma I detected the mistakes in the way I have been conducting my own life.

Which applies to all of us. We all are making mistakes now in how we conduct our life. You can either ignore them, pretend you don't have them, or you can go looking for them and become a better person.

It is better to go looking for them. And this is the format. This is the time.

There is a famous verse in the Jatakas which says, I looked into the mirror of the Dharma and I saw the faults in how I was conducting my life and now I have sought to correct them. That is the quotation. We are coming back to that quotation, so remember it.

ZHES SU BDAG GIS BU RGYAL BU GANG PHRAD He had another name which was, in Tibetan it is GANG PHRA and there is a debate about how to spell it. It is also spelled GANG PHRA so there are different spellings of it. The Sanskrit is KALMASHAPADA.

Anyway, you don't care. Here we go. I am just saying there are different versions of it.

RGYAL TSE BDAG PA LA ZHUGS PA He spoke those words to the bodhisattva named Chandra. RGYAL TSE BDAG PA means the bodhisattva named Chandra. These are words that were spoken by Suddhasaputra to a bodhisattva named Chandra.

RGYAL TSE BDAG PA LA ZHUGS PA YIN We should be like him, says Pabongka Rinpoche. Then he says, hey, you want to hear the whole story? Then of course he goes off on the whole story.

We don't have time to do the whole one before this afternoon, but we'll start. DE NYID NGON CHUM LDAN DE LOB PA LAM GYIS GNAS SKABS SU In days gone by when the Buddha was still not enlightened yet, he was still like us. He was sitting in class and trying to figure out what the heck they were talking about.

RGYAL BU DAG PA SKABS SU RGYAL BU DAG PA ZHES PAR DRUNG DE TSE Then in that life the Buddha was called Chandra, Prince Chandra. He lived a life in which he was called Prince Chandra. By the way, it also seems to say that Suddhasaputra was a prince, but we'll have to talk about that someday.

DE NYID NGON CHUM LDAN DE LOB PA LAM GYIS GNAS SKABS SU SUDDHAS PA'I BU ZHIG BYA BA MI GSUM PO SREG NAS SA BAR ZHIG YOD DE Then there was this guy named Suddhasaputra who was like a wild man and he would eat human beings alive. He would eat people alive. He would catch human beings and cook them and eat them.

He was like, what do you call it, like a mountain man or something like that. SREG NAS SA BAR ZHIG LEN CIG RGYAL BU SKYE SMRTZAL DU PHAGS PA NA One day the prince went to a pleasure garden. Pleasure garden in the old days was like 30 acres of forest where the prince would go hunt animals and stuff like that.

KHRAM SRAS LEGS PA MA BA ZHIG DBANG STE This often happens that princes and kings meet Buddhist sages in the forest. There was some Buddhist sage in the forest and the prince ran into him. DE LA RGYAL BU CHEN YIN PA'I TSE Then the prince said, could you teach me a little bit?

The yogi said, okay, I'll teach you. Sitting there under the trees in the forest, the yogi taught the prince. LO BUR DU CHA CHOG CHEN PO CHUNG Then suddenly there was a great disturbance in the forest.

CHUNG BA'I CI YIN BAR CHUG PAS They went to investigate. TSUL DAG SRED BU'ONG BA GZHAN NAS Oh, Tsuldasa Putra is on his way here. The wild mountain man.

The human-eating wild mountain man is running towards you right now. GZHAN NAS CHAGS BSGO BA RNAMS KYIS TSUL DAG SRED BU GANG DRAG MI SEMS DE DIR GCIG BZHIN DU BYAS TE All the servants came and told the prince, he's on his way, we got to clear out. We got to run.

LTA DANG LAM PO CHE DANG ZHING DAG NA MA RGYUD MANG PO'I PHUNG YANG CHE BA RGYUR They had horses. They had war elephants. They had chariots and they had infantry accompanying the prince on his trip through the forest.

And they all turned around and ran. So he's like... The prince is like, ah!

ZHING CI NA DE LA CI LAS PAR MDZAD CING, SKABS DROD MDZAD PAS DU LA BAB SOGS ZHUGS PA NA Then he said... Everybody said, well, what should we do? And he said, let's negotiate.

Let's meet him and talk reasonably, man to man. MDZAD NAS DU LA BAB SOGS ZHUGS PA NA DIR GCIG BZHIN DU Then he was happy. The bodhisattva was like, yeah, let me talk to this guy.

I can calm him down. Then TSUL MO SOGS KYIS BKAGS KYANG Then all the... What does it mean?

His queens, his companions, they were all like, no, no, it's not going to work out. He's like, no, let me try. BKAGS DROD MDZAD SEMS PAR BYA CHOG CHEN PO'I GANG YANG YOD PA DER BYUNG PAS So the prince, instead of running, he went to the source of the noise.

He walked forward. KHO DROD DE'I RGYAL DE DANG PHUGS CHAR ZIG NAS BYIS PA DANG THETSAMS MED PAR PHUGS BDAG BA SNGA YIN TE SNGA DER YOD PA'I TSOR BZHONG GI GSUM PA NA Then Siddhasaputra God saw him and was... What do you call it?

Flew into a rage. He had a sword and he had a shield. He was chasing the soldiers who were supposed to be bodyguards.

He's chasing them. Then here comes this one guy towards him. So he's like, DROD DE'I RGYAL DE DANG PHUGS CHAR ZIG NAS BYIS PA DANG THETSAMS MED PAR Then the bodhisattva walks up to the wild man and says, Hey, I'm Prince Chandra.

Without any fear or any uncertainty. THETSAMS MED PAR SNGA YIN TE SNGA DER YOD PA'I TSOR BZHONG Let's talk. GSUM PA NA KHO YANG TSOR LOG TE He turned around.

The wild man. He's on his way chasing them. He turns around.

He says, Who the hell are you? Then he says, KHYOD LA'ANG KHYOD NYID DGOS SO Oh, I was also looking for you. SREG NAS RGYUD TE He ran up to him.

RGYAL TSE BDAG BA LA He grabbed the bodhisattva and flopped him over his shoulder. Just threw him over his shoulder. THAR PA SREG NAS RGYUD TE Then he ran away.

RGYAL TSE BDAG BA LA THAR PA LA KHYON NAS Carried him to his cave. Wild man's cave. KHYON NAS KHO RANG GI GNAS MI KHYEN ROL MANG PO'I GANG BA Then the prince looks around in the cave.

There are many human skeletons. KHYON ROL MANG PO'I GANG BA SA SHI MA RA The ground is covered with, soaked with blood. BYED BYANG LA SOGS PA'I CHEN GZAN DUG PA CHEN DANG Then there are wolves eating the leftovers in the cave.

He lives with the wolves in the cave. They are enjoying the leftovers, wild wolves. CHEN GZAN DUG PA CHEN JA RGYUR Then there are, what do you call?

JA RGYUR means, what are those birds that eat dead corpses and stuff? Vultures and buzzards are just walking around, picking up scraps of fingers and paws. Then KATHA.

KATHA means a crow, which is large crows that like to eat leftover people stuff. BYAMS NYON MA The inside of the cave is like, it sounds like a rapper's den. I don't know.

It's noisy. There are animals growling at each other over scraps of human beings and wild birds making weird sounds. So it's a scary place.

NYON MA RO SREG PA'I DUG PA'I RDOG LA BU GYUR PA The walls of the cave had become blackened from the smoke of the fire that he used to cook the people. So it's dark. RDOG LA BU GYUR PA RDOG LA BU GYUR PA It was scary.

DE NANG DU RGYAL TSE BDAG PAR BZHAG PA'I So he throws the prince Bodhisattva down on the ground. DE PHYED SU BSAM PA LA PHYAG NAS Then he checks out his face and the Bodhisattva is like, he's like, MI'K DE DE LTAR ZHING Then he's like, Siddhartha Putra is like, look at him. MI'K DE means like that.

MI'K DE She said, NGES SO BAR BYED RDOG Then he just took a rest for a while because he had to carry the guy there. Then he said, DE'I TSE RGYAL TSE BDAG PAR BZHAG PA'I SKYES MI TZEL DU DRAM ZE LAS PA MA BA DE LA CHUG GI YING BU RGYUD MA BYUNG Then the Bodhisattva had a thought. Something occurred to him.

Huh, I took a teaching from that yogi in the forest and I forgot to make him an offering. He's not worried about dying. He's not even thinking about it.

He's like, God, I forgot to make an offering for the teaching. BU RGYUM CHUNG YAM DU, BSGOM NAS CAN CHABS SHOR BA He broke into tears thinking how he had disrespected the yogi. DE NAS SU DAG ZAS BU, KHYOD CHUNG ZHIG BSDOD CI, KHYOD RGYAL BUD DAG PAR ZHES, BLO BSTAN PA'I TSE DU DRAG PA LA Hey, wait a minute.

Aren't you the Prince Chandra, the Bodhisattva? Yeah, you're supposed to be. I heard you had a lot of guts.

Now you just get to my cave and you start crying. The wild man is like, you're embarrassing. You're already like a girl.

You're crying. Sorry. BLO BSTAN PA'I TSE DU DRAG PA LA CHI MA SHOR BA YANG, YANG RE TZAM Then he was amazed that the prince would be crying.

NYAM NAS CHUNG NA BLO BSTAN, BSTAN PA'I BRDOD MA'I RGYUR, NYAM NGAN CHUNG NA THOD PA'I NI PHAN, DEG NA YOD PAR MI RGYUR BA, GANG YANG MED ZER BA DE BSTAN PA'I RNAMS Then he quotes an old saying, like a folk saying. I guess it's true what they say. People have lots of guts until they get into a tough situation.

Once they lose a loved one, all their Buddhist learning evaporates. There's nobody who can... Once you start waving sticks, there's nobody who doesn't duck.

He says that to the prince. YANG MED ZER BA. It must be true what they say.

DE BA'I NA GYUR DRAM PAR DMOS ZHIG Then he says, tell me the truth. NGES ZER THOD PA'AM, NYAN CHE DANG TSUL MO DANG BU DANG, DPA'A MA DANG BRAL DGOS NAS GYUR CI MA CHUNG NGAM Are you crying because you know I'm going to kill you? Or are you crying about you're going to lose your relatives and you won't see your queens again and your son and your parents?

Why are you crying? Tell me the truth. GANG YIN DRAM PAR DMOS means tell me straight.

Siddha, tell me straight. Why are you crying? RGYAL TSE DE LEN DU, Then the Bodhisattva said, NGES BYAMS SE ZHIG LA CHU ZHUGS PAR YON DU RGYUD MA CHUNG BA'I When I came to see you, you interrupted me.

I was having a class with a yogi. You came and then I forgot to make him an offering. YON DU RGYUD MA CHUNG BA'I NGA MTHONG, so just let me go back.

Let me go and I just want to go give him an offering and then I'll come back. MTHONG DANG YON DU NA'I LAR NGES PAR LAS ONG ZHIG GSUNG PA NA Then I'll just come back to you. GYUR GYI BYIN TSA MED KYANG MI BRTEN TE Don't, stop bullshitting me.

Who's that? So that's the butcher, he's like, come on. What are you talking about?

MI BRTEN TE, CI DAG GI GANG NA LEN GCIG THAR BAR LAR BSAM SHIN TU CI DAG GI THUN DU ZHIG ONG ZHIG What person who has once entered the jaws of the Lord of Death would return again? Who would do that? Who would be crazy enough to do that?

ZER BA LA NGA'I TSIG GI LAR ONG NGO ZHIG KHYAD MA'I LAM BSAM AM Then the bodhisattva says, I've given you my word. I've given you my word. YANG NI BU LTA'O I am Chandra.

I gave you my word. YIN TE, LDAN PA SOGS DANG DGAR MI DGOR BA I would be more likely to die than to break my word. ZHUNG PA NA KHO YID MA BYAS SHIN DU NYAMS SRED PA'I PHYIR KHO YID MA BYAS SHIN DU NYAMS SRED PA'I PHYIR DBANG NA SONG ZHIG So he didn't believe him.

Siddhasa Putra didn't really believe him. But he wanted to see. He was curious.

He said, okay, you go. Then you come back. Just wanted to check it out.

Then he was thinking, I can catch him anyway. But let's see. Let's see if he comes back or not.

NYAMS SRED means to take a measure of another person. He wants to see. Is he really the man he says he is?

NYAMS SRED PA'I PHYIR SONG ZHIG KHYOD LDAN PA'I KHYAD CHE BAR LTA'O I will see. I'll see if you can keep your Dharma. SONG LA BYAMS SRED DE LA CI LTOS LA CHOS LA LA'ANG NYOD DU ZHONG Go give your offering, but come back quick.

SNGA YANG KHYOD SRED PA'I MA'I LTA RGYUN BYAS LTA RGYUN, do you know LTA RGYUN? LTA RGYUN is an interesting word. The only other place you see it is in a tantric initiation.

And the Lama who grants a tantric initiation must first enter the mandala themselves. And that's called LTA RGYUN. And it takes like four or five hours.

So before you grant an initiation, you must enter the mandala yourself. And that's called LTA RGYUN. LTA RGYUN means the preparation for the holy event.

He says, I'm going to do a LTA RGYUN. Then the prince is like, what do you mean? He says, I've got to get the fire ready.

So you go, you run, you give your money, come back. I'll get the fire ready. DE NAS RANG GI KHYIM DU CHEN PAS BYAMS SRED DE LA TSIG CES SHES YIN DU Then the bodhisattva went back home because the yogi had gone to the palace.

And he met the yogi. And in return for four lines that he had taught him, he only got through four lines. He paid him 4,000 gold coins.

1,000 gold coins per line of teaching. And that verse we've had before, that verse came a while back. But I'm going to repeat the verse for you.

This is the verse for which he paid 1,000 gold coins for each verse. GANG ZHIG CHOS PA'I YIN NI DE GYUR NAS LAS PA RGA LA BRTAN PO NYID DU RGYUR SHES RAB SKYE BZHING DI SMOS MED PAR RGYUR RANG GI ZHES KYANG DE NI NYO BA'I RIG Those who take teachings properly come to have thoughts of devotion and thoughts of joy, which are unchangeable. They gain wisdom and they remove their ignorance.

These teachings, even if you had to buy these teachings with your own flesh, it would be appropriate. It's worth it. If you had to cut off fingers for each line of this verse, it's worth it.

To get these teachings, it's worth it to cut off parts of your body, to purchase them. Very famous line. Very, very famous line.

The Dharma is worth purchasing with your flesh. DE NAS YAB GYI THAB NA TSOGS KYI RGAGS KYANG I can tell you're into it. We barely finished.

Then his father tried to talk him out of going back, of course. MA SEMS, he didn't listen. SUDDHASI PUSAR PEPA NA, he returned to the cave.

KHOS RGYAL RING PO NAS MTHONG DE YAT SEMS PAR GYUR Then the wild man, the mountain man, saw him coming from a distance and he was, God damn, he's coming back. He was like, wow. YAT SEMS PAR GYUR DE NAS BDAG SO ZHIG GSUNGS PA NA Then the prince got to the door of the cave and said, Okay, let's eat.

SA BA'I DU SNGA RANG GI ZHES I'll decide when we eat. So Suddhasi Pusar is getting a little bit confused. Okay, I'll decide when we eat.

SUDDHASI SNGA RANG GI ZHES THA LTA MED LA GDUG PA MANG GI GDUG PAS GDUG PA CHEN GYI MED LA ZHES ZHAG NA ZHAG YANG GDUG RGYUD DANG BYAS PA You don't know anything about eating people. When you first make the fire, if you stick the person on the fire then, you get smoke taste in their flesh. It gets all smoky.

You let the fire burn for a while, then you throw the person in. Got to learn how to cook people. ZHIG GYUR GYI THAMS CAD While we're waiting for the fire to burn down, I'm just curious, what the hell did the yogi teach you that was worth going back as your last dean in this life?

What was it he told you? GAL CHE DANG What was so important that you had to go back? Teach me.

Teach it to me. Teach it to me. THAMS CAD LEGS SHES DE CHOS DANG CHOS MA YIN PA'I DBYE BA BYAS PA BYAS PA YIN PAS SEMS PO LAS KYANG CHUD TZUNG NGAN PA KHYOD LA THOD PA'I YOD NEN GYI CI ZHIG BYA Then the Bodhisattva says, what good would it do a person like you?

Because that yogi was teaching about what's good and what's wrong. So you are worse than a demon. You are eating human flesh.

So you're not worthy to hear that verse. You wouldn't give him the verse. CHUD NGAN PA KHYOD LA YIN PA'I CI ZHIG BYA SUM PAS KHOS DE MA SON NAS LA YANG Then the Suddhasa Putra got more pissed off.

And he's like, okay, you sit for a while. I'm just doing it. KHYOD RANG RGYAL PO RNAMS Let's talk about it.

You're a prince, right? Yeah, I'm a prince. Yeah, so what do you do in these pleasure parks?

You go out and kill animals. That's what you people do. You royalty.

You keep these parks so you can go kill animals. They do that in England, right? With foxes or whatever.

And it was a custom. You kept wild animals. You had people keeping wild animals in the park.

And then you all went on horses and you went and killed the animals. And that was a day's entertainment. So you're no better than I am, right?

PHYI CHEN GYI RGYUD KHYOD RANG RGYAL PO RNAMS RGYAL PO RNAMS KYANG CHUD DANG RGYAL BA YIN MA CHUD DANG RGYAL BA YIN MA You yourself are not acting in accord with the Dharma. RGYAL TSE BDAG BA'I MAN DU RGYAL PO RNAMS KYANG CHUD DANG RGYAL BA YIN MA Then that bodhisattva said, you're right. Kings and princes who kill wild animals, they are not following the Dharma.

That's against the Dharma. MA, I admit that. NI SHA SA BA DE BA'I KYANG MED DE But a person who eats a human flesh is worse than them.

RIG DAG LAS RIG TU BA'I We consider humans to be higher than animals in the sense that they can more quickly attain enlightenment through the process of study and meditation. We call it TOG RIG PA. TOG RIG PA means they have a better capacity.

They're more likely to get there in this lifetime. So it's more wrong to kill a human. DE RANG BZHIN GYI ZHI BA'I ZHA YANG SAR MI RUNG Who eats human flesh?

Except you. ZAD KYI CHUD DU GSOS PA GA LA RUNG Then if it's wrong to eat human flesh, it's even more wrong to kill a human for that flesh. In GA LA RUNG, she says.

DE NI ZUD DAG ZAS BU, KHYOD NGES DON DU'ANG PA DE'I KHYOD ZHUNG LUG GI TSUL LA MI KHAS SOGS ZEL BA ZUD DAG ZAS BUDDRA says, the fact that you came back means that you are unworthy to rule a kingdom. You know nothing about politics. The fact that you came back, it means you know nothing about how to manipulate a kingdom.

You don't deserve to be a king. DE NI says that. GNAD LDAN GZIGS GSUNG BA'I PHYIR, DE'I DBANG PAS NA, SNGA GNYIS ZHUNG LUG LA SKAD I am a master of politics because I kept my word.

I came back. That means I am worthy to be a real king. I'm the real stuff that kings are made of.

DE NAS KHO MI GZHAN NAMS, GNAD DBANG DU RGYUR NA BTAG, KHYOD NI BA DANG BDAG GI MA BOR BA'I ZUD DAG ZAS BUDDRA is getting confused. He says, everybody else I ever caught and tied them up and got them ready to cook, they all got scared shitless. Here you are.

You just seem so relaxed. What's the thing? How do you do that?

KHYOD CHI BA'I GCIG PA MED DAG GZER BA LA It seems as though you are unafraid of death itself. This is a cool conversation. Make a nice movie or something.

GAL TSE BDAG BA'I Then Chandra replied, MI RNAMS SDIG PA GYUR PAR GYUR, NGES NI SDIG PA'I LAS GCIG PA MI BRTAN PA'I, DE'I PHYIR GCIG PA MED DAG People who have hurt other people have something to fear when they die. But I can't remember ever hurting another person. So I'm not afraid of death.

That's interesting. I can't recall ever hurting anyone in my life. So I don't feel afraid of death.

GCIG PA MED DAG DE BA'I RNAMS BDAG CHOS BYIN BYAS DO So let's get to the main event. CHOS BYIN means, what do you call it? Homa.

It's an ancient Vedic fire puja. So we'll do a Homa. On what?

Friday, I think. It's an ancient, ancient custom. It predates Buddhism by thousands of years.

5,000 years old. But he says, let's get to the Homa, honey. He's like, do it.

Let's get to the fire offering. GSUNGS PAS KHO BDE PA SKYE NAS MI'I PHYI MA'I GANG Then Siddhasaputra started to weep out of devotion. Then he felt a rush up his spine, like electricity up his spine.

SDIG PA'I RANG BZHIN GYUR NA'I DGOS PAR DE DE Then he confessed his life, how he had been living. And he looks at the Bodhisattva. KHYOD DAG BU LA ZHES BZHIN DU DIG PA BYAS PA NI MI ZAD PA'I DUG LTUNG BA YIN PAS To kill a person like you would be worse than drinking poison.

He gets it. DE BA'I GYUR GYI DRAM ZEG LAS PAR MA BA DAG LA BRTEN PA SO So hey, rather than killing Rang, just tell me the birth date. Okay?

Let's do that next time. Tell me the verse that they taught you. Let's not kill you right now.

[Говорящий 2] (49:05 - 49:05)
Okay?

[Говорящий 1] (49:05 - 49:05)
Ready?

[Говорящий 2] (49:06 - 49:49)
I'm ready. BU GYI ZHU ZHIG ME DOR DRAM RIG RAB MING ZHIG MIN DE GYEN PAR DI SANG GYI ZHIN DU MI DE YI DGOS PAR GI DRO KUN NAM DAG ZHIN LA CHE PA SO YID RAM GURU RAG RAMAN DAG GANG DE Let's do it again.

[Говорящий 1] (49:49 - 50:00)
One more time. DE BA'I GYUR GYI DRAM ZEG LAS PAR MA BA DAG LA BRTEN PA SO