«Дар освобождения», курс 6 «Ретрит страсти», занятие 7

[Говорящий 1] (0:00 - 45:32)
So we had a quotation that is a thousand years old. It's by Dormten Jey, that famous layperson Lama in Tibet. And he was describing how to teach.

And he said, THEG CHEN GYI LAM PA BYA BA SHES PA NA BYAMS LAS PAR GO BA SKYE When a real Lama of the higher way, right? Mahayana. When they teach, then they help their students come to infinite, what do you call it?

Facets of understanding of a single subject. They can present a single subject and they can help the student appreciate it in a billion ways. GO BA SKYE LA LHAG TU LAM PA BSTAN PA'I But they also are concerned that the student should be able to practice it in real life.

LHAG TU LAM PA is a nice expression in Tibetan. LHAG TU means in your hand. LAM PA means to take it in your hand.

And it means to get down in the dirt. What do you call it? Gritty?

Nitty gritty? It means to help people with your hands. Like not just to see your eyes.

LHAG TU LAM PA BSTAN PA'I THA MA LA BSTAN PA'I THA MA LA means at the conclusion of the teaching, at the last part of the teaching, GANG PHAN DANG THEG DAG BDUN DU GANG RGYUR Whatever would help them and whatever would be of immediate practical benefit, BDUN PA'I ZHIG DGOS you should teach. So he's returning to that theme of... It's good.

Buddhism is beautiful. Buddhism has thousands of divisions. We cataloged 130,000 scriptures in Russia, St. Petersburg. 14 years. It took 14 years. And there are infinite beautiful texts.

But then as a teacher, your challenge is to get the student to practice them. And to present the teaching in such a way that they can help somebody else. When you come out to teach somebody, then you have to think, what will help them?

What will really help them? Not like, what's a beautiful teaching? Not like, what's a beautiful teaching?

Or what would I like to teach the most? Or something like that. As you teach a class, you're always going to be, what do you call it?

Detouring. Depending on the reaction of the students. People ask me, what are you going to teach?

And I'm like, they write me from, I don't know, Copenhagen. And they say, you're coming in May. Can you tell us what you're going to teach?

And I'm like, no. But we need to advertise it. I said, but I don't know.

So then they get really insistent. Then I say, okay, advertise anything. I don't care.

And then when I get there, I'll see what they mean. So when you sit up in front of a bunch of people, you will learn to feel them and sense what they mean from their reactions in the first ten minutes. You watch them and you feel what they mean.

And then you detour according to, if they're falling asleep, you have to detour fast. In Shanghai, I don't know what it is in Shanghai. I think they work too hard.

But the first row always falls asleep in the first five minutes. And they're leaning on each other like dominoes. Then you have to get very loud and throw things and do a debate.

Think of what would help those people that you're teaching. Always concentrate on that. Don't worry too much.

Did you get the five business right? Or is your explanation perfect? Don't stress about that.

If your concern is that they come out with something that will help their life, the rest will take care of itself. ZHES GSUNGS PA YANG, DI LTA BU LA BYA RGYUR We should do that. DE YANG RTEN PA'I THAMS PA When Chukgyi Gyelpo Dromtenje talks about the end of the teaching, what he means is, it's under debate.

People have debated what he meant. He had an expression in that quotation called RTEN PA'I THAMS PA, the end of the teaching. Then there has been a discussion for a thousand years about what did he mean when he said end of the teaching.

BDAG GIS LAM MA RIM PO CHE My own Lama, Pabongka Rinpoche's Lama, GSUNGS RGYUN LA, CHU MANG DU ZHES KYANG, CHU BSTAN PA'I RJUG GI GANG SDOM, BLO MED RGYUD LA GANG PHAN ZHIG DGOS PA LA, CHES GSUNGS My own teacher, he said, at the end of the teaching, you should learn to wrap up the teaching with some kind of action plan for the people in the audience. Like when we give business talks, at the end, we always say, okay, 5%. What are you going to do on Monday?

We give these weekend business retreats and we're like, what are you going to do on Monday? The last thing we talk about is, what are you going to do on Monday? And then we say 5%.

Then they have some kind of, what do you call it? Some little catch word that will stick in their mind. We say 5%.

Then they say, what do you mean 5%? We say, take 5% of your income, start setting aside 5% of your income, put it in a separate bank account, and then start your own foundation. Name it after your mom or your dog or your kids.

George was our dog when I was a kid, so, okay, it's the George Foundation. Then start a foundation. Start your own foundation.

Set aside 5% of your income. You can do that. If you want to be financially independent, do that.

I'm giving you a free business seminar. It's fun to be financially independent. It's fun to have your credit cards paid off, have extra money constantly, have money flowing out of your backpack when you open it.

People have to be careful opening this thing. I do the 5% thing. At the end of the talk, you convince them about how it works and all that.

But then at the end of the talk, give them an action plan. Wrap it all up and give them an action plan. What are we going to do on Monday?

BDAG GIS BLA MA RIM PA BYAS GSUNGS KYI BLO MED KYI BLO BKA'I RIM PA BYAS GSUNGS ZAG CES DI CHE NYAN LAM DU MTHONG BA'I MA NGAG TE SNGAR ZHUGS PA LTAR BRTZI NA BCUG NA He said we are wrapping up a section on how to study and how to teach. He's going to have more on teaching later, coming up. But he said it's important with any group of students to cover with them first how to study and how to teach, how to learn, how to sit in a class.

Before you start teaching a group of students in Guadalajara or something, it's good to give them the basics. This is how to take a class. This is how to study the Dharma.

It's not like learning plumbing or something like that. It's different. There's a protocol to a good Dharma teaching.

And as soon as the students are ready, you should teach them that protocol. I think at the very beginning it's too early. It's not good to go into a group of students that you've never met before and say, you should be offering a lot of money to the Lama, or something like that.

It's suspicious. Or something like, you should be bowing to the Lama. It sounds bad.

Sometimes you might have to wait a year or three years. But there is a protocol of affectionate respect that should be held in the class. And if it starts to slip, you should stop the class.

And you should bring it back to that. Don't let the students get in the habit of disrespecting the teaching or of not showing affection to each other. If it starts to slip, then say, we're going to cancel the next three classes and we're going to have a little review of the Lam Rim on the proper protocol for how to interact with the other students in the class, how to sit in the class, how to apply it to yourself as you're listening to the class or as you're teaching the class.

Even as you're teaching the class, keep applying it to yourself. Put the sword towards yourself. And if it starts to lose it, then stop that class and bring the discipline back to the class.

Because if you lose the discipline or you lose the protocol, no matter how interesting or sophisticated the dharma that you're teaching or emptiness or tantra, if you let the love slip in the class or the affection or the honor or the respect, then the thing will collapse. They won't learn well. It won't be beneficial.

So bring it back to some kind of a tight class. And if it slips, bring it back. Stop whatever you're teaching and bring the feeling back to the class and the etiquette of the class, the honor of the dharma.

All right. Then he says, I repeat that if the class slips in this way, the whole class will slip. There won't be a benefit.

If the students start to disrespect the teacher or each other or the teaching, then the foundation is crooked and the house will not be good. In Tibet you say, if you make a mistake on the first of the month, it will ruin the month, the whole month, up to the 15th. That means, right now we're just past the full moon.

We're actually on a waning moon, which is not so great. But that's a Western calendar and it's messed up. Anyway, just after the dark moon, when there's no moon, then the next night, at the end of the night, there's a tiny sliver.

That's called the first moon. And that's considered a very important day of the month. You're supposed to start important things on the first light of the moon.

And then that will, yar pel, yar pel means it will wax. The moon will wax for 15 days and then it will hit full. So it's very important in Tibet to start important things on the first lunar day.

And then it will affect the next 15 days. But if on the first day you have a fight in the class between two students, two students are jealous of each other, and there's a little altercation in the back of the class, or someone says something to the Lama, impolite or disrespectful, then it will ruin the whole 15 days. Something will happen to the rest of the 14 days.

So the comparison he's drawing is that if the protocol in the class is wrong, then it will infect the rest of the class. Whether the class takes a year or six months or a week, it will ruin the rest of the class. The foundation has to be there.

And you should insist on it. Otherwise the students won't get a lot out of the class. You should insist on a certain degree of respect in the class.

For each other also, among the students. If the students aren't getting along with each other, you should refuse to teach them. When you're ready to be civil with each other, come back and I'll teach you.

Like that. Okay. Okay.

You can't pull that card too often with Americans. I'm just telling you. Or you'll never have a class.

So be careful about pulling the Lama cards. You know what I mean? To pull a Lama card already means that the student is a good student.

You can't push a student unless they're already a good student. You can't squeeze them until they're already committed. If you squeeze them too early, they'll just leave.

Then you can't squeeze anybody. So you have to have a balance. Insist on protocol.

Insist on good behavior among the students. But be sensitive to what's practical in your culture. They might all just bail.

If you demand really good behavior, they all might bail on you. So you've got to feel whatever country you're in. Asia, the protocol is older.

5,000 years older. And they understand. And they will keep a good protocol in the class.

But Americans are... We're just...what do you call it? We're mutts.

We're all mixed up. Different countries. We don't even know what we are.

And we're young. China is 5,000. The culture is 5,000 years old.

American culture started in the second half of the last of the 14 dynasties of China. And they look at us and say, Who are you? What do you know?

Anyway. LHA GUD DU PA PA LTAR GYUR If you let things get out of hand in a class, and you don't demand some kind of... What do you call that?

It's not protocol. What is it? It's like protocol etiquette.

What's another one? Decorum is good. Good behavior.

Towards each other. And towards the teacher. And towards the subject.

If it gets out of hand, CHOS SAB LA RGYAS PA JI TZAM THOB KYANG It doesn't matter how beautiful the Dharma teaching is. LHA GUD DU PA PA It's say LHA GUD DU PA PA What's LHA? LHA means Deva, right?

A god. LHA SA means Los Angeles. Place of the angels.

LHA SA And then the British misspelled it, and they got stuck with that. LHA SA It should have been HLA, but that's another thing. It's like Moscow.

Anyway. LHA GUD DU PA PA GUD means... Do you know GUD?

GUD means a demon. LHA GUD DU PA PA means you turn an angel into a devil. Meaning, if the relationship among the students is rotten, and if the relationship of the students to the teacher is rotten, then it doesn't matter how good the teaching is, it will be corrupted.

The teaching itself will be corrupted. If the students aren't respecting each other, and the teacher, and the subject, then an angel will be transformed into a demon. Meaning the teaching itself will become harmful.

The same teaching will become harmful. People will be using emptiness as a reason to abuse each other. Don't judge me that I'm misbehaving because that's just your perception.

The teacher can misbehave all they want. It's just your perception. And you can twist the Dharma into a demon.

And then you're just justifying misbehavior by the teachers and the students. Or abuse of a student by a teacher. You can twist the Dharma to justify that.

So it has to be pure from the beginning. LHA DUD DUG PA PA LTAR GYUR LAS CHUD DE NYID MYONG MONGS PA'I SGROG TSUL SBYOR BA BYED MANG BAR NANG BA'I BYED MANG BAR NANG BA'I means... This is a way that a wise Lama will say, it would appear.

NANG BAR means it would appear that there are a great number of people whose Dharma practice is only supporting their previous mental afflictions. So a teacher has a sexual, what do you call it, over-sexual, what do you call it, urges. And then they say, oh, I'm a big tantric and they justify.

The problem they entered the Dharma with, they used the Dharma to justify why they should keep doing it. You see what I mean? And like that.

So you can't turn the Dharma into a justification for that continued party of your mental afflictions. Like don't twist it to actually make your mental afflictions worse than they were before. Because you can.

You enter the Dharma path with us. Everyone has a certain collection of weaknesses. We all do.

Then you enter the Dharma with those weaknesses. And you have to use the Dharma to overcome those weaknesses and not to reinforce them. And it's very difficult.

It's very easy to be swept away by the weaknesses with which you entered the path. And it could be anything. It could be anger.

It could be jealousy. It could be materialism. And then you have to be careful that you don't use the Dharma to just reinforce the weakness that you entered the Dharma with.

It could be that you're into materialism. Then you're like, let's build a bigger temple than other people. It gets crazy in Tibet.

It gets insane. There are a certain number of pillars. Every certain feet along a beam, you need a pillar to support the beam.

So in Tibet, they judge temples by how many pillars. So Sarah J., half of Sarah Monastery, builds a temple. And then everybody's like, how many pillars?

And they'll say, 314. Okay, god damn, we got to get a 350. We got to hit 350.

Then Sarah May will have a big meeting. We need sponsors to go. We need people to go to Taiwan and collect sponsors.

We have to hit a 350 temple. And then the materialist thoughts with which you became a monk. If you hadn't become a monk, you would have been out trying to get a jaguar.

And then you divert those negativities into, we need a bigger temple. So you got to be careful that you're not using the Dharma to reinforce weaknesses that you entered the path with. GAL CHE GSUNGS.

DILA NYEN TEN GAL CHE GSUNGS. Don't turn the Dharma into a demon. And it's hard because that's why we came to this realm.

You had certain weaknesses. And that's why you were born in this realm. This is not a good realm.

This realm was created by the weaknesses of your past life. So you are those weaknesses. And it's very hard to stay honest and work against them with the Dharma.

And it's very easy to use the Dharma to justify, what do you call it? Reinforcing your weaknesses. Okay, here we go.

So it requires a high degree of honesty about who you are. And look at your personality and admit your weaknesses and fight them. And that's the whole thing about seeing yourself as a sick person.

And admitting your weaknesses. It doesn't mean to wallow in them and say, I'm not a good person. That's also a really bad thing.

You have to say, I have certain weaknesses and I'm fighting them. And I fail sometimes, but I'm fighting them. Then the fight should be a good fight.

You meet some guy and say, let's have a fight. And he's bigger and he's stronger. At least you should get some good punches in before he knocks you down.

Like, okay, I have this problem. I'm a cheapskate. I can't give anything to anybody.

Then you make a big gift to somebody, and then you're going to regret it for six months. And to make up for it, you're going to go buy yourself a new car or something. But at least you got one good punch in.

And then that's a lot of good karma. That's a very heavy good karma. So take little punches at your favorite weakness.

And then it will overwhelm you. You'll say, I'm not going to eat chocolate today. And then you hold for the whole day and you don't eat chocolate.

And then the next day you go wild. You have chocolate. I saw this thing, chocolate Mexican food.

Then you go have a big chocolate Mexican food dinner. But at least you got in the one punch. And that will change your life.

The one punch will change your life. Okay, we're on to a subject called how to teach the Dharma. GNYIS PA CHOS SHES PA'I TSUL BA ZHIG What is the proper way to teach the Dharma?

So this is kind of what we were hoping to get to because ultimately, which we'll talk more about, your creativity will be channeled into teaching somehow. Here we go. CHOS SHES PA'I TSUL BA ZHIG There are four subjects here.

Number one. CHOS SHES PA'I PHAN YONGS SANGS PA Consider the extraordinary good karma you get from teaching. So he's going to try to talk you into being a teacher.

He wants you to become a teacher. The first way to get you to become a teacher is to inform you of all the cool stuff karmically that's going to happen to you if you start teaching. And I'll say at the beginning something very...

To me it's the most important thing all week. Whatever your dreams are in your life, it doesn't matter. I want a really good partner.

I want to be financially independent. I want to overcome all my health problems and be really strong and healthy. I want a world where there's no violence.

Whatever your dreams are, you need karma. You need mental seeds to make them happen. Because the world is coming from you.

Your finances are coming from you. Your friends are coming from you. Your face is coming from you.

Your body is coming from you. Your relationships are coming from you. In this system, you must plant powerful karmic seeds.

Whatever your hopes are in your life, I want to make a really good film. I want to write a good book. I want to play good rock and roll.

Then you have to plant seeds. You don't have a choice. In this system you have to plant seeds.

You plant those seeds by providing that thing that you hope for to someone else first. You help them get it first. I had a woman, she came to me, I want to be an actor.

I want to be a famous actor. I told her, you have to help someone else get some acting gigs. She's like, what?

Actors don't do that. 400 actors stand in line around a block in New York waiting for an audition to be the one person to get the gig. You're asking me to give it to somebody else?

I said, that's the only way you're going to get it famous. To be a famous actor. And she did.

She did it. She's in Taiwan. She's now one of the most famous actresses in Taiwan.

It's very interesting. Whatever you want to be, you have to help someone else become that. That involves teaching.

That involves teaching. Because the best way to help someone else to get an acting gig is to teach them to give someone else an acting gig. You should and you can provide money to people, or help, physical, what do you call it?

Logistical help to people. You should. Level one, provide logistical help to people.

I'll get you to your interviews. I'll get you to the auditions. I'll figure out where the best auditions are for you.

I'll get your name out there. I'll get you a good head shot. I have a photographer friend.

That's kind of like what? That's level one help. Level two help is like, I'll get you to an acting school.

I'll get you into a good school. I'll get you trained as an actress. I'll get you some good training as an actress.

That's like level two. Then level three is, once they trust you, once you've done the first two kinds of help, the highest help is to sit them down in a Starbucks and say, look, I didn't tell you this before because you didn't know me very well. Now that you trust me, now that I've worked for you for six months to get you gigs, to get you actress gigs, I'm going to tell you the real secret to getting an actress gig.

That's to help someone else get one. In the end, whatever your wishes in this life, they can all be fulfilled if you teach. If you teach.

In the end, if I'm going to help you, I have to teach you to teach. I have to teach you to teach. That's the subject of this retreat.

Whatever your creative urges, they can all be... Your wildest dreams will come true if you teach these ideas. In the end, you have to teach.

So let's just go straight there. GNYIS PA CHOS SHES PA TSUL SHES CHOS SHES PA'I NUS SEMS PA Think about the cool stuff that's going to happen if you learn to teach these things, these ideas. I'm not saying Buddhism.

I don't care. I don't even like this thing. I don't even like it.

I go to a country, I don't even say I'm a Buddhist. Teach them that they can have everything they hope for if they provide it to someone else. And I don't care how it's packaged.

You can package it as Islam, or you can package it as communism, or you can package it as Christianity. I don't care. It doesn't matter to me.

Package is just a package. CHOS SHES PA'I PHAN YON SEMS PA LTON PA DANG PHYIR LA RIM ROL SKYES PA You yourself must respect the source of these teachings if you're going to be a good teacher. You have to understand the source of the teachings and you have to respect it.

And we'll talk about that. BSAM PA DANG SBYOR BA JI LTA BU'I SHES PA What's the motivation you should have for teaching? This is number three, right?

And it has two parts. What's the motivation? And then what's the...

how do you say? The style with which you teach. What's the pre...

what do you call it? How should you plan your teaching? What kind of thinking should precede the teaching?

And then secondly, during the teaching, how should you conduct yourself? That's number three. Number four.

YUL KHAR LA SHES PA DANG MI SHES PA'I KHYAD PAR ROL You should know who you should teach and who you shouldn't teach. You should know the difference between people who are worthy of learning these things and people who are not. Or people who...

when it's appropriate to teach and when it's not appropriate to teach. And basically for us, in our tradition, that involves a desire, a true desire on the student's side to learn this thing. We're not allowed to proselytize.

We're not allowed to go door to door and bang on the door and say, did you hear about karma and emptiness? And then you have this pamphlet. And we're strictly not allowed to do that.

There has to be a desire on the student's side to learn the thing. And you're not allowed to chase students or bother people. And we'll talk more about that.

Ten more minutes. We'll just do ten more minutes. DE DANG PO NI, DE DANG PO CHOS SHES PA'I PHAN YON TZAM PA NI What's going to happen to you if you start teaching these ideas?

I'm not saying teaching Buddhism. I don't care. Teaching these ideas.

What ideas? If you plant mental seeds, then your world will change. Because your world is coming from your mind.

How do you plant mental seeds? Do nice things for others. Give them what you want.

Help someone else get an acting gig if you want to be a famous actress. Like that. CHOS SHES PA'I PHAN YON TZAM LAS As far as the person teaching, that DZOS says, what's DZOS?

Kosha. Kosha says, who's Kosha? Abhidharma Kosha.

We talked about it yesterday. It's a source of the teachings on breath meditation, for example. Abhidharma Kosha is an eight chapter summary of all Buddhism that existed before the fourth century AD.

900 years of Buddhism is summarized in the Abhidharma Kosha. It's a treasure chest of ideas. And it's extremely difficult.

CHOS SHES PA'I PHAN YON TZAM PA NI Rinpoche made me learn it for 10 years and memorize most of it. But it was nasty. TZAM PA NI, CHOS BYAS PA PO RGYANG RDZUN LAS CHOS BYAS NYON MONGS CAN MIN PAS RDO SO'I YANG DAG CI ZHIN DON Those who make gifts of the Dharma, see, he doesn't even say teach.

Those who make gifts of the Dharma should do so without any negative thoughts, negative emotions. And they should follow the sutras and other ancient sources. We have two things have been mentioned in the Abhidharma Kosha.

You should teach without negative emotions and you should follow the ancient sources. ZHES GSUNGS PA LTAR CHOS BYAS NYON MONGS CAN DU MI'I RGYUR BA GAL CHE It's very important that your teaching not be corrupted by lesser motivations or lesser thoughts. What would that be?

DE NI BU BA SOGS DE YONG SNYAM PA GNYIS PA LA RE BA DANG An example of a lower motivation would be, if I teach these people this thing and if I get them into my Dharma group, maybe I'll get some money. Or they will give me nice things. Forget it.

It's not going to happen anyway. I'm just telling you the straight poop. When you start a Dharma group, be ready to pay for everything.

And be happy about it. Be ready to pay for the readings. Be ready to pay to rent the place.

Someone's going to come to you with 16 receipts that you didn't hear about. Happily pay it. Part of being a teacher is to...

It's your responsibility that the thing gets paid for. And that's it. If you're the teacher, it's your responsibility that things get paid for.

Even if that means you have to go work as a janitor somewhere and scrape up $200 a week or something to keep the center going. If you're going to be in the teaching business, you got to be ready for that. And happily.

Happily. Don't whine about it. You want to be a teacher?

It's going to cost you. And don't whine about it. Just take it.

Take it as an honor. If you do, sponsors will come. If you whine about it, they won't come.

Karmically. So just happily throw every penny you have into it. I was $100,000 in debt in New York City running those teachings.

And just do it. Then it will all come back. Don't worry about it.

But it's going to be your problem. ZHUGS BSHAD PA'I PHYANG BRTZON NAS ZHUGS BSHAD PA'I PHYANG BRTZON NAS So don't go into this business of teaching thinking you're going to get rich because you're not. Actually, you will later.

Okay, round up. BLO MA MANG PO'I GUR TE'I SONG Oh, I'd like to have as many students as possible. Don't do head count.

What do you call it? Body counts. In Vietnam, it was funny, they had body counts every day.

Every day in the newspaper they would put body counts. And the army had to say we killed 900 people. And then the body counts got larger than the population of Vietnam.

Because they were just making up body counts. Don't take body counts. Don't be so worried.

Oh, I only had 19 students show up, Geshe-la. I only had three students show up. That's just so ignorant.

It doesn't matter. One person shows up, you save their life. There's such an honor to help one person.

It's so ignorant to worry about. And I do it. I get into it.

I get into it in a talk. I say 700 people showed up in Singapore the other day. And Mercedes and Ningbo are like, Geshe-la, it was 400.

I'm like, no, it was 700. And they're like, okay, maybe 420. I said, no, I counted.

How did you count? So don't think like that. It's very wrong thinking.

Have one person, it's fine. That's a miracle. To have the honor and to have the opportunity to help one person make a good life, have a good life.

That's a big honor. Don't get into counting how many students you have. That's really bad.

It's really dumb. If you can arrange a program and hold a nice program and two or three people come, and it gets very sweet with them, and you have a sweet relationship, the three of you, or the two of you, because some guy doesn't show up every time. Then it's okay.

It's all right. It's a very beautiful thing. It's a high honor to help one person.

And I think sometimes when it gets too big, you can't really help everybody anyway. We've had programs where we just cut the number. We said, okay, after 20 nobody can come, or after 30.

Because there's a certain intimacy that you can't get in a big group. Don't do body counts. It doesn't matter.

Don't think, will I get money out of this? Will I get fame out of this? Or will lots of people like me?

Don't think like that. It'll come, but don't think about it. NYON MONGS CAN MIN PA'I, RDO SO YANG DAG GIS SHIN TUN, What's it mean when he said, respect the ancient sources?

ZHES GSUNGS PA DANG, CHU BYIN NYON MONGS CAN DU MIN GYUR BA GAL CHE, Sorry, I'm sorry. I skipped something. KHYAD DAG DANG NYON DAG SO, AE YOD NYAMS PA'I BYAS PA NA, PHAN YIN LAS GNYIS MIG CHE, If you are concerned about how famous you will become.

There's a famous incident. There was a teacher 2,000 years ago in the Middle East. It became clear that he was in big danger with the government of being executed.

Then it became clear that he was going to be executed the next day. So he held a final dinner with his 12 disciples. You read it someday.

Read it. Read that account. What do you call it?

The Last Supper. What were the disciples doing at the Last Supper? Read that.

Read it. They were arguing about who would be most famous replacement of their teacher. They were arguing about who would be the number one replacement of their teacher who's going to be murdered the next day.

So don't be worried about, oh, am I more famous than that other student? Are people going to respect me more? Will more people come to my retreat or to their retreat?

You see what I mean? Like that. Don't start thinking like that.

Because why? PHAN YIN LAS GNYIS MIG CHE You will get more bad karma than good karma out of that teaching. You will collect more bad karma than good karma, if that's your motivation.

How many people can I get to my program? BSOD NAMS MNYAMS PA NAS DROG These are important things to know and these are important things to teach your students before they become teachers. As they become teachers.

The reason to teach them is that they become a teacher. Then it's important to give them the, what do you call it, straight poop ahead of time. And then there's so much trouble is avoided.

So many problems are avoided. Whole years of suffering. I don't have enough students in my class.

I have less students than they have in their class. Whole years of this kind of sick thinking is avoided up front if you tell your students these things before they become teachers. BSOD NAMS MNYAMS PA NAS DROG YIN THA NA NAM YIN TZAM LA YANG MI LTA BAR NYING RJE CHEN PO THA NA means in the end, you shouldn't even be concerned about what kind of karma you're collecting.

You should be concerned about the welfare of the students. So the main motivation. You will, certain karmas will ripen for you.

Teaching is the most powerful karma and it will bring you all your wishes. But in the end, THA NA means in the end, don't focus on that. Focus on helping the people who come.

Focus on helping their life. LTA BAR NYING RJE CHEN PO LAM MA LA'I PHAN RE BA'I PHYIR PAR ZHIG Okay, one last sentence still moment. PHYIR BZANG RJE YOD ZHIG RGYA MTSO This is a Lama who lived in the 1800s, who studied at Drebung and Seramay.

PHYIR ZHES DBANG DGOS PHYIR DU RNAMS SPYOD DRA ZHIG SDUG STE DBUL BA'A GNAS PHYIR DU BSAM PA RTIG NAS RGYUR DU PHYIR SEMS PA LTAR DAG PAR MA SONG BA DGOS PHYIR ZHES DBANG DGOS PHYIR DU Nowadays, when people teach Dharma or give initiations, PHYIR SDUG, RNAMS SPYOD DRA ZHIG SDUG STE they seem to be doing so with, what do you call it? They seem to be estimating. They seem to be engaging in estimating.

What kind of estimating? What kind of offerings am I going to get from this one? Like they're calculating.

Let's say calculating. They're calculating ahead of time. Let's see, if I hold an initiation and 16 people come and I get 50 bucks out of each one.

Then I get 800 and it's going to cost me 100 bucks for the stuff. They're calculating what they can get out of a teaching or an initiation. So he said, BSAM PA RTIG NAS RGYUR DU He said, this is 300 years ago, right?

He said, when I see people like that, it breaks my heart. It breaks my heart to see teachers calculating before a program. How much can I clear on this program?

LTA BU'I MA SOGS So don't be like that, he says. Don't hope for some kind of gifts or money or respect or fame. Just think, how can I help these people?

That will also affect what you teach, right? So you might want to teach some sexy emptiness thing and then when you get there, the students are obviously, that's not what would help them the most. Then drop back to LO SBYONG or something.

Teach what would help them the most. Don't teach what you want to teach. A lot of teachers, they want to show their expertise.

But maybe that's not the thing that would help the students the most. The Dalai Lama is very interesting. He goes around the world teaching LO SBYONG TSUL BSKYED MA These are eight verses that every monk learns at the age of seven.

It's the first thing you memorize. DANG NI SEMS CAN THAMS CAD LA'I YID KHYIM DANG PO LAS LAS DE'I DRIN BYED RTOGS PA'I BSAM PA'I YID DAG TU BYED PAR DRIN PA'I ZHANG And then the kids around the monastery are all reciting it. So here's the greatest religious teacher on the planet and he's teaching this seven-year-old thing over and over because that's what would help other people the most.

He could teach some high Madhyamika thing. He's not dumb, right? Every day he does like three hours of study starting at 4 a.m. Still, at the age of 70-something, he's still learning. And he has teachers come and teach him. He could blow your mind away. And he goes to DANG NI SEMS CAN THAMS CAD LA'I YID KHYIM He goes back to the seven-year-old thing because that's what would help people.

When he gets to Sera, he lets loose. It's very beautiful. When he teaches at Sera to the Geshes, he blows them away.

But when he teaches regular people, he wants to help them. Then we're going to stop there.

[Говорящий 2] (45:32 - 46:22)
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