«Дар освобождения», курс 6 «Ретрит страсти», занятие 15

[Говорящий 1] (0:00 - 7:01)
Let's, for good luck, let's do the, let's start the next section. You all get very far. ZHIG PA DANG DGOS KYI BLO MA LA JI LTAR GYUR RIM PA LA GNYIS What are the sections to the Lam Rim?

Okay, so this is advertised as an instruction manual. A to Z, a Google of how to get enlightened. All you need is this one teaching and all the practices, all the meditations, all the actions you have to do are described in a single compact source that summarizes 200,000 holy books.

I mean, it's amazing in Tibet. There are 200,000 books that are as good as Shakespeare or the Bible or Cervantes even. I mean, it's unbelievable.

200,000 unbelievable classics, as good as anything in the West. 200,000 of them. Take their essence.

It's in here. In one single book. And we type them, right?

We've spent 14 years in Russia cataloging 130,000 of them in the Tsar's collection next to the Hermitage. We had a team there for 14 years and they just finished cataloging them. Just making a catalog.

We have a team in Mongolia working now for... When did you go? In 98?

They've been working there for 13 years now. They're not one-tenth of the way finished. It's extraordinary.

We're thinking to have some... We're solarizing those input centers in the refugee camps. I was thinking they all need sun saluters.

Yeah, yeah. But anyway, I was thinking I'll hit you guys up later and we'll buy some. We'll do a pilot project there and we'll...

We have, I don't know, we have I think nine input centers in refugee camps. They've been going... This is 25th year.

This year is the 25th year of operations. They finished 8 million pages. That's about 5%.

Okay, it'll take another 150 years. Unless we have... Okay, anyway.

LAM GYI RTZA BAR SHES NYANG THAMS CAD TSUL Anyway, all of that wisdom is combined in a single text, in a single presentation. That's why we're doing it. It has two parts.

That instruction has two parts. LOMA LA JI LTAR BTAG RGYUN PA LA NGES LAM GYI RTZA BAR SHES NYANG THAMS CAD TSUL Finding your spiritual teacher. First category.

Second, after you find them, what to do? Finding your teacher is half the battle. It's half.

It's worth a hundred thousand scriptures. The information in a hundred thousand ancient books relates to finding a good teacher. I think if you...

I'm encouraged that Eden brought up mentors so often. I suspect that Elisa also had Martha Graham or people like that. I don't know.

But every person who's really good at what they do learned from a teacher who was really good at what they do. Eden kept mentioning mentors. Even the fact that mentors matter to her is a good sign.

In spiritual things, you need a mentor. You need to be close to somebody who knows what they're doing. There's no other way.

You can have all the books you want, all the tapes you want. You can Google meditation. It's not going to work.

Even YouTube videos of some good teacher is not enough. When you learn piano, you need the teacher's hand on your hand. There's no substitution for that.

You need it. The whole first section of the Lam Rim, the 50% of the Lam Rim, by importance, is devoted to finding a good teacher. What makes a good teacher?

How do I identify a good teacher? What are the qualities I should look for? How do I find them?

After I find them, what am I supposed to do? How do I relate to a teacher? That's the whole first part of it.

DE YANG RJE TZON TSOG SKA PA CHEN PO'I GSUNG GI SA BYAS BRTAN TSUL TZAM LA YANG NYAM NANG GI GNAS ZHING DU CHE BA STON TE LAM GYI RTZA BA ZHES All of this presentation comes from the original great text by Rje Tsongkapa, the teacher of His Holiness the First Dalai Lama. The way he phrased it was, he didn't say how to find your teacher. In his text, that section title is the root of the path.

He doesn't call it your teacher. He calls it the root of the path. LAM GYI RTZA BA ZHING DU Spiritual friend is the root of the path.

It's the source of everything. Later in another book he called it what? The source of all my good life?

YIN DU ZHIG RGYU MA You need a human teacher. And you need to be close to them. I was in the same house with Rinpoche for 25 years.

Night and day. Washing clothes and cooking. I was a really bad cook.

Anyway, you need that. A lot of the transmission takes place during other activities. Not just in a class.

GNAS SHING GI CHOD DU DE GSUM NI, DPER NA SHING GI SLONG DE SOGS THAMS CAD TSA BA LA RAG PA LAS PA DAG What do we mean when we say root, he says? What do we mean when we say root? He says, think of a fruit tree.

I grew up in Phoenix, which is the most beautiful city in the world. I don't care what these people say.

[Говорящий 2] (7:01 - 7:03)
It is.

[Говорящий 1] (7:03 - 50:12)
To me, it is. It's really beautiful. If you know what's there, I don't know.

Guadalajara, right? But anyway, there's a lot of orange trees and grapefruit trees. We had grapefruit trees in our backyard.

We had like 12. We used to sell the fruit because it was just a mess. They would pay us to come and pick it.

And then the grapefruit. But if you think about it, the fruit is only there because the leaves have grown. The solar panels have grown to collect the nutrition, the sunlight, and to absorb the carbon dioxide.

They're eating and they're feeding the tree, the leaves. The fruit depends on the leaves. Otherwise, the fruit would never come.

The leaves depend on the branches. And the branches depend on the trunk. But the whole life of the tree depends on the nutrients being sucked up from the bottom.

In ancient poetics in India and Tibet, a tree is called kang tung. Say kang tung. Kang tung means drinks through its legs.

The grapefruit or the oranges only exist because of the roots of the tree. The roots of the tree are in the ground. You can't see them.

They are sucking in the nutrients and the water through the ground. Without the roots, there's no trunk. Then there are no branches.

Then there are no leaves. Then there's no fruit. So when he says the root of the path, it's a big deal.

The teacher is like the roots of the tree. No deep meditation experience is possible without having a teacher. A living teacher.

The fruits of your practice are not possible without the roots of the tree. Not possible. TSA BA LA RANG REG PA LTAR DE'ANG SBYOR NYE DKAR MED NI LOB PA'I GSUNGS RGYUD KYI BAR This book is actually not a book.

It's a series of realizations that you have to have. It's an instruction manual for a series of internal experiences that you need to have. Any one of those experiences is missing, the engine won't start.

You go to a lift. What do you call it? Open the hood of your car and start taking pieces off.

It will just stop. The engine will stop. It's the same in spiritual things.

Getting to a state of enlightenment requires X number of breakthroughs. Internal meditational breakthroughs. Each one is necessary.

If one of them is missing, it won't happen. It's never going to happen. The Lam Rim is not a book.

The Lam Rim is a series of instructions to trigger high internal experiences. You need all of them. They have to come in the right order.

It's a beautiful idea. It's not a book. It's a manual for triggering certain experiences in the human soul.

They need to come in a certain order. They need to all be there or the big picture won't happen. Everything from...

DANG GRO GNYER GA is one of the first steps. It's to have a meditative direct realization that you are in an extraordinarily precious opportunity right now. Right now, where you live, the age you are, the education you have, the body you have, the state of mind you have, the intellect that you have, they are crucial.

That's one of the first Lam Rim. One of the last ones is called MI LOB PAS GSUNGS RGYUG. Say MI LOB PAS.

GSUNGS RGYUG GSUNGS RGYUG means the combination of the two. I like it because it was a really good song by Janice Joplin, which nobody under 50 will appreciate. Anyway.

That's the word in the highest forms of secret practice for enlightenment. It's called the combination of the two. It's not called enlightenment.

It's called the combination of the two. What are the two? How do you combine them?

Rinpoche used to smile and say, That's secret. Secret. He used to say, people would ask him questions and he'd say, Secret means secret.

All of those realizations, internal, heavy duty, deep, beautiful, exquisite, internal breakthroughs, and what do you call it? Epiphanies. They all require a teacher.

Without a teacher in the beginning, the first one won't happen. All of them up until the last one, the combination of the two, require a teacher's guidance, direct guidance of a teacher. Anyone who's good at anything, it could be dance, it could be music, it could be a language, it could be mechanical engineering.

Anyone who's good at anything had master teachers. That's just the way it is. You have to find a master teacher and you have to glue yourself to them and keep bugging them.

I had a friend, she did the Xerox video. Walter Cronkite hired her and the Discovery Channel to do a video about our refugee work, about the monks typing the ancient books. They paid her to come.

She's really good at it. It's a really beautiful video. It's a minute and a half.

It summarizes the whole project in a minute and a half. Is it? Or two minutes?

I don't know. It's really beautiful. It cost $100,000.

She came for three or four weeks to the monastery and shot almost all day for three or four weeks to make a three minute film or four minutes? Four minutes. Then I said, how did you learn that?

She said, I had this flash of insight when I was very young. I said, I want to be a filmmaker. I should learn from the best filmmaker in the world.

I will pick the best filmmaker in the world. I forget who it was. It was Francis Coppola or somebody.

I don't know who it was. I don't remember. But she said, Eden said that about cold calling famous people or helpful people.

Then she called him and said, can I learn from you? He's like, yeah, you and 10,000 other people. I don't have time to teach people.

Then she went home and she called him and she said, can I make your coffee? He said, what? When you what?

I'll make your coffee. He says, no, you don't understand. I travel a lot.

I'll travel too. I'll just make your coffee. I'll stand by you on the set and I'll make your coffee.

I'll be your gopher. Whatever you need, I'll just run around and get it. You don't have to teach me anything.

I won't ask you. You can send me out all day for sandwiches. That's what I did to Rinpoche.

I went to him. I begged him. I said, let me study here.

He's like, no, I don't have time. Do you have a place I could stay? No, that's your problem.

Then I said, can I wash your dishes? Yeah, you can wash the dishes. Then it's the camel in the tent thing.

You get your foot in. Of course, she ended up being his assistant. But after two years of making coffee.

Something like that. Find the best in the world at what you want to be. And attach yourself to them.

And keep bugging them. Make it work there. You say, I'll make your coffee.

That's an incredible piece, man. That's an incredible piece. Anyway, the second entire section of the Lam Rim is entitled, How to Do Your Practice Once You Have Found Your Lama.

This is an extremely difficult sentence in Tibetan. Because it says, the once you is very important. The sentence is, the once you in once you found your lama is crucial.

The once you. It sounds weird in Tibetan and in English. If you try to read this sentence, you'll go crazy.

The one, the ne, N-A-S. The ne in ten ne lo ji tar jangway su. How to train your mind once you've served them.

Ne, once you. He says the once you is crucial. What's that mean?

DBYUNG KHUM GYI BDAG YIN The word once you is a word which expresses source. Like, once you have gone to the bank, you can get your money. Something like that.

It means you have to do this thing first. Then you can do all the rest of the things you want to do. Once you've withdrawn the money from your ATM, you can travel around town all day and buy the things you need.

But the once you is very important. Once you means, first you have to do that. He's saying, even the wording that Je Tsongkapa used in the first sentence of his book, once you have found a teacher, how to practice.

Once you have found a teacher, which is the root of the path, you can learn how to practice. Even the way he made his first sentence tells you the importance of finding a teacher. GYI LTOS BYA BA'I GNAS NI BYUNG DU NI RGYA YIN PAS GZHAN YIN TAN TSUL BRTAN PA LA BRTAN GROL GYI GSUN GCIG GI PO DU BYUNG BAR TAN ZHING Then everything else will flow from that.

Find a teacher who is qualified. Find a master teacher. Pick the best one that you can find.

Then follow them. The rest will come. All the other breakthroughs will come automatically.

Plant the roots of the tree. The fruits will come. RGYA YIN PAS GZHAN YIN TAN TSUL BRTAN PA LA BRTAN GROL GYI GSUN GCIG GI PO DU BYUNG BAR TAN ZHING DE NA GZHAN YIN TAN TSUL NI THOB PA BZHIN DU RGYAL CHE Therefore, there is nothing of more importance than finding a teacher at the beginning.

SA CHE DANG PO GSUM LAM RIM CHEN MO LTAR YIN GYANG Then he gets into this. This is kind of off. I don't know.

The structure of his Lam Rim, that big book, follows Tsongkapa to a point and then it veers off to another famous Lam Rim called MA GYI. We call it Dissection. The bloody book.

Why is it called bloody? It's a Lam Rim which emphasizes giving the student a direct experience in the class. As if you were teaching anatomy from a corpse.

Cutting open. Rather than describing the liver, you go to a mortuary and you cut open the body and you say, that's it. That's the liver.

It's called a dissection style of teaching. You scare somebody about death. You get them to some kind of terror about death.

You get them to a point during a meditation when they're like, I could choke on the chocolate in the break. You say, that's the liver. That's what I want you to feel.

You see what I mean? You give them the experience in the class. He's going to veer off to another structure.

He says, the first three parts of this presentation have followed Tsongkapa. Now we will veer off to another style of teaching. What were the first three sections?

I went and looked them up. I'm so helpful. CHOS KUN GSUM PAR BSTAN PA'I PHYIR ZAS PA PO'I PHYIR BA BSTAN PA The first section was demonstrating how cool the source of this teaching was by giving you the life story of Atisha who brought these teachings.

He assembled these teachings a thousand years ago. We went through that. That follows the Lam Rim Chenmo's structure.

Then the second part was BSTAN PA'I PHYIR BA BSTAN PA explaining how cool the teaching itself is with its four great qualities and its three features, which everyone has forgotten. BSTAN PA'I THAMS CAD RGYAL MED DU LTOS PA Nothing in the teaching contradicts itself. BSTAN PA'I THAMS CAD GAL DANG PAR ZHAR BA Everything will strike you as personal advice.

What's the third one? RGYAL BA'I BSGOM PA DE LAG TU GNYER PA You will find the true intent of the Buddha easily. GNYER CHOS CHEN PO RANG RGAGS SU DPA BA You are protected from the great mistake.

Mainly those four. Then there's three others. They're not as important.

DANG LA RGYUD PA GYUR That section was second. Third, CHOS NI DANG LDAN PA'I PHYIR LA GNYEN ZHIG RGYIS DGOS BYA BA How to teach and how to study. We covered the first three subjects as they are taught in Je Tsongkapa's version.

Now we divert. Now we go to another structure. What is that structure?

It's the structure of Marci. And I'm going to give you that structure. LAM GYI TSA BA GZHAN YON TAN PA'I TSUL It jumps right into how to find a teacher.

It jumps right into how to find a teacher. So now he's... The Lam Rim, what do you call it?

Dissection Lam Rim, doesn't talk about those first three subjects. The first sentence in that Lam Rim is find a teacher. It jumps right into the nitty-gritty.

Find a teacher. How to find a teacher and then what to do once you have found the teacher who is the root of the path. DANG PO LA NYID MTHUN GYI NGO LA JI LTAR BYA BA DANG MTHUN SAMS SU JI LTAR BYA BA'I TSUL Then it goes to a weird place.

Get used to this. When it discusses how to find a teacher, it divides the task of finding a teacher into activities you undertake in a state of meditation and activities you undertake between those states of meditation. This is all how to find a teacher.

That's kind of strange, right? It doesn't say check on the internet or give some people a call. It says, Google, sorry.

Here's what you should do in meditation that relates to finding a teacher and here's what you should do between those meditation sessions to relate to a teacher properly. It divides the subject that way. Then we'll get into it.

We're going to go there. DI MED SA CHE RNAMS MA JI LTAR YIN PAS CHE MED SA CHE DANG MI BGRA We are diverting now from Je Tsongkapa's structure. DE NA DANG PO RNAMS KYI RTZA BA ZHIG NYID DANG PA'I TSUL LA NYID Therefore, we can say that we are now going to go into two subjects.

We are now on the subject of how to find a teacher and how to relate to them properly. That will be discussed in two sections. MTHUNG GI SNGO BA LA JI LTAR BYA BA DANG, PHYIN TSAM SU JI LTAR BYA BA'I TSUL LO What should you do during meditation and what should you do between your meditations?

It's very interesting. If you meditate every day, regularly, this weird thing happens. You start to conceive of the day in the way that I perceive yoga every morning.

It's simply what stands between me and breakfast. I have to get through the yoga to get to breakfast. That's all.

If you get good at the meditation thing, then the day becomes what you do between meditations. It's very interesting. It's not that meditation is what you do a couple times a day.

It's that the rest of your life is what you're doing between meditations. Your life is the meditation. It's very interesting.

He's like that. From the beginning, the main part of the day is the meditation. It doesn't mean you meditate for 12 hours a day.

It may be 10 minutes. It may be half an hour. But if you get good at meditation, you will see something strange.

You come out of your meditation at 8am or 9am. You go to work. You come back.

You start again in the evening on your bed. Or you start the next morning. It feels as if you just stood up and sat down.

It feels as if you just stood up and sat down. You're just flowing from the previous day's meditation. Then you know your meditation is getting good.

It feels like you're just picking up from yesterday. It feels as if you just went in again after a five-minute break or something. That's why he's presenting it this way.

Who wrote Martin? Yeah. Good.

The first penchant lama. Penchant lamas and Dalai Lamas, they rotate. Basically.

When the Dalai Lama is older, the penchant lama is younger. The current penchant lama is missing. He was arrested at age five.

We don't know if he's alive or dead. He's under house arrest. Nobody knows even where he is or if he's still alive.

Then those alternate. Those two lamas have traditionally alternated. Anyway.

Everything else we're studying is also by the first penchant lama. The February sessions. All the sessions in Phoenix are first penchant lama.

The clock is your enemy. I'm going to go a little bit because I just don't want to say the first sentence and then go to bed. It's kind of weird.

It's such a good moment. GZHIN PA NAS MI TSE SHUG PO BYA BA SNYING SHAGS GRUB RE NANG DU DU BZHIN Dividing it this way between times in meditation and times out of meditation is extremely GNAS CHEN PO GNAS It's a crucial point. It has a deep significance.

Dividing it this way has a deep significance. Why? MI TSE SHUG PO BYA BA SNYING SHAGS GRUB RE NANG DU DU BZHIN An entire human life is spent in days.

Human lives are spent in days. They are composed of days. 70, 80 years of human life is composed of days.

How many times will the sun rise and set and you'll still be here? That's called a human life. NANG DU DU BZHIN SNYING SHAGS GRUB CIG PO DE'I THON DANG PHREN TZAM GYIS DU ZIN Then when you think about it, a day of a human life, a day in the life, is divided into are you meditating or are you out of meditation?

Are you between meditation? Are you meditating or are you between meditation? That's how we view a day.

That's how we view your day. Are you meditating or are you between meditation? GOS SUM GI BYA BA THON DANG PHREN TZAM GYIS DU NAS We can divide all of human activity, verbal, physical, and mental, into that which takes place during meditation and that which takes place between meditations.

Your life, the milestones of your life, your life is marked by meditation sessions. Not by hours or how many meals you ate or something like that. THON TZAM GYIS DU NAS SBYOR BA DANG THON TZAM GYIS DU NAS THON DANG PHREN TZAM GYIS DU NYID PA DON DANG DU BYAS NA Then he says a funny thing.

He says, if the time you spend in your meditation is spent to the benefit of all life, all living beings, if the time in your meditation is spent in the service of all living beings, if it serves all living creatures, and if the time between your meditation sessions serves all living creatures, then you have served all living creatures with your time because there ain't any other time. It's beautiful. DUR BAS THU RE DON LDAN DU GRO LDAN DE DA BA DANG BLO SOGS MI TSE GZHIL PO DON LDAN DU GRO BA LA NYE BYAS If the time in meditation in any particular day is useful to the goals of all living beings, and if the time between meditations is useful to all living beings, then that day is useful to all living beings.

Months are made of days. If you spend 30 days like that, you've spent a meaningful month. Then years are made of months.

If you spend 12 months like that, then that year had meaning. That year was well-spent in your life. Then your life is made up of all those years.

If each year was well-spent, then the life is well-spent. That's nice. What does it mean well-spent?

To me, it would be living your life by those principles we talked about. You want a boyfriend? Go help an elderly person, a lonely person.

You want money? Go help the poor. You want world peace?

Make your own heart peaceful. Like that. To understand that that's how things work is to help the world.

If everyone in the world thought that the only way to find a cute partner was to go to a nursing home, the world would be covered with happy people. The old people would be happy because they're getting visited. The people who visited them would be happy because they'd have cool partners.

That would cover everybody. It sounds dumb, but that's world happiness. That's really what we're doing with DCI.

I encourage you to think about it. To think about helping. It's hard work to bring 100 new people in.

It's hard work to find the money to take 15 people to China. Next time we go, we need 20 teachers. It's hard work to find them places to stay, get them plane tickets, like that.

It's a hassle. It makes your hair turn gray or fall out. But to sit in Beijing and teach 500 people these ideas and see them light up and understand it and see them succeed, to come back the next year and they're all shining and beautiful, then that's the fruit of our labors.

We've been teaching in South China now for Guangzhou. We just finished level two. We've only been there a year.

All of those people are shining. It's very strange. They were all gray like Beijing.

I showed you a picture of Beijing. It was extraordinary. I got out of the plane.

I've never seen a place that was completely gray. There was nothing. No colors.

I'll show you. It's very disturbing. This is my life.

It was a lot like that picture we saw. Okay, there it is. That's Beijing when we got out of the plane.

Can you see? I'm not kidding. I'm not kidding.

You can't see anything. It's just a gray cloud. That was at noon.

It's just a huge gray cloud. Then that makes people gray. That makes the people gray.

They feel gray. They were all run down and unhappy and polluted and tired and uninspired and unhappy. Then you give a five-day program.

At the end, everyone's crying. Everybody. All these Communist Party members are crying.

Because they see some hope in their life. I'm going to go to the nursing home. I've got my mom.

Then you come back in a year and they're all shining. We did that. We do that all over the world.

I encourage you to be part of that. That means you have to finish your ACI course. Then sign up.

Just sign up. It's a hassle to bring you. It's more trouble than it is benefit.

In time, then you can do your own DCI program. That's the idea. Guadalajarians will be doing their own programs.

That's the idea. That's the vision. You can make the whole world go from gray to color.

It's really fun. It's really amazing. You can't imagine how beautiful it is to do that.

To go to Beijing and make everyone... Everyone's doing yoga, meditating, happy. They're visiting the nursing homes.

They all have beautiful boys. They're like, ah. If you keep doing that enough, then the areas that are covered will start to touch each other.

Then the world is covered. Everyone's visiting nursing homes everywhere. It's a beautiful thing.

That's the vision. Of making your whole life meaningful. That's a meaningful life.

That's a life well spent. In meditation and in between. I'm going to go some more just because it's beautiful.

DE LTAR DAM PO MTHUNG GI NGO BA LA JI LTAR BYA BA'I TSUL LA'ANG Let's talk about the first one. How shall you conduct a meditation session? Don't forget.

It's easy to forget. Those of you who studied Lam Rim for a while, he's talking about with regard to finding your teacher. Don't forget that.

He's going to go off on maybe 100 pages of how to conduct a meditation session. But don't forget what the session is for. It's to be with your teacher.

It's to find and be with your teacher. That's the goal of the meditation session. He doesn't keep saying that, but keep it in the back of your mind.

We are in the section called How to Find Your Teacher. That's why we're meditating. It's kind of cool.

A lot of the interaction with your teacher is going to take place in meditation. Then later, between meditations, a lot of time with your teacher becomes a meditation. Like that.

Very beautiful. MTHUNG GI NGO BA LA JI LTAR BYA BA'I TSUL LA'ANG SBYOR BA'I PHYIR, SNGON ZHIG JI LTAR KYANG BA DANG, JI LTAR JI LTAR BYA BA'I RIM PA DANG GSUM There will be three sections to our explanation of how to conduct a meditation session. First, SBYOR BA'I PHYIR.

Say SBYOR PHYIR. SBYOR PHYIR means the preliminaries to a meditation. We've been doing some of them every morning.

We've been doing some of them every morning. To do the meditation without doing the SBYOR PHYIR would be very similar to running an Olympic 100-meter race without warming up at all. It'd be very similar.

And you would just hurt yourself. It'd be very similar. Or it's a freezing day, you start the car and you just drive off.

It kills a car. You want to kill a car, do that. It needs like 20 breaths to warm up or you kill it.

You kill the car. It's like that. It's impossible to sit down and go into meditation.

You need to prepare your mind for the meditation. So that will be the first subject. Second will be how to do the actual meditation.

We won't get to that for a year. I'm not exaggerating. Probably a year.

And then, SBYUG LA JI LTAR BYA BA'I RIM PA How should you wrap up a meditation session? What's the proper way to wrap up or finish a meditation session? We'll get to that in like a year and a half.

I'm teaching you the old way. I have to go around the world and teach these five-day things. It drives me crazy.

I want at least some of my students to get the whole thing. The old way. So we're talking in years.

We're talking like five-year blocks. It'll probably take two or three five-year blocks to get through this and then we have to go on some Asaman stuff. Don't skip.

Don't miss these retreats. You're a fool. I sit at home and I think, they're insane.

Those people are insane. People call me and say, somebody called me, what was that? I don't feel happy, so I'm not coming.

I hear bad words in my mind. You're insane. If you don't come and learn this, you're just totally insane.

You don't know anything. It's worth anything in the world to hear this whole thing. Really, you're crazy.

It's just crazy. I don't tell people that. I don't go on Facebook and say, everyone who doesn't come to my course is crazy.

But they are. You have one chance to get this transmission and you have one chance to learn it all and pass it on to other people. And to miss it?

For what? I went to a wedding. There was a concert.

It's insane. You have a chance to get the whole transmission. Get it.

Don't miss a single day. Don't miss a single hour. In my opinion.

DE YANG SBYOR BA LA GAL CHUNG GU BYAS MI NYEN TE If someone tells you that it's not so important, it's not so crucial to warm up before a meditation, you can tell them to stuff it. GAL CHUNG MI NYEN TE MI NYEN means don't listen to them. I heard the Dalai Lama talk one day in Tucson.

He was so funny. Somebody said, my neighbor really is bugging me. What should I do?

In Tibetan he said, go over to their house. Try to make friends with them once. If they refuse, then come home and wait a while and go back again.

Try to make friends with them. If that fails, go back to your house again. And the third time you go to their house, open up the door and say, eat shit.

He said that in Tibetan. Then I'm waiting for the Oxford translator. I'm like, how's he going to do this one?

And he said something like, express your extreme disappointment. He's really funny. In Tibetan he's really, really funny.

You laugh until you cry if you heard him in Tibetan. If you can understand what he's really saying. It's really beautiful.

Extremely beautiful. Anyway, so if someone tells you it's not important to warm up before meditation, you can express extreme displeasure. Mi nyen te.

If you want to know, it's kyak pa so. Say kyak pa. So.

People remember curse words. You'll meet some Tibetan lama. They'll say, do you know any Tibetan?

You say, I only remember one thing from the retreat. He'll say, what's that? You say, kyak pa so.

Kyak pa so. I don't know why people remember those things. Anyway, it's a start to your Tibetan.

Mi nyen te. pe na ja shi mo shi sowa la tongwa nyo du ne, nyen ten che gupa shin. He says, see in Tibet drinking tea is a big deal.

Rinpoche made me drink about 25 cups of tea a day. I remember I went on a business trip to Bangkok and I didn't drink tea for a day. And I was dead out in bed.

I couldn't get up. I had such a terrible migraine. And I was like, what is that?

So in Tibet, tea is crucial. Every lama has a tea thermos with about 30 cups of tea next to them. And they drink all day.

They drink salt butter tea all day. So it's a big deal in Tibet. Especially when you're in your student years, you don't go out for meals.

You sit there and you're just staring at the scripture and trying to memorize it. You're eating ground barley flour, roasted gourd flour with tea. It tastes just like Cheerios, if you're curious.

And you roll the dough in the tea and you just sit there and eat it when you study. And that's all you eat for your first 25 years in the monastery. Anyway, so tea is crucial.

NYON TE DPER NA BYA ZHIG PO But if you want to make a good tea, you have to pay attention to the shopping. Like when I want to make a nice meal for my lama, I send out Nicole Wigner because she knows how to buy stuff. She goes and she'll drive to like 14 stores to get the best fresh nutmeg.

You know what I mean? You want to make a nice French meal, pay attention to the shopping. It's the shopping.

It's all in the shopping. Go get the best ingredients and the rest will come out fine. Same in a meditation.

If the preliminaries are good, the main course will be great. But you've got to know how to go into a meditation and how to prepare the mind for a meditation. That's like shopping to make a good meal or making a good Tibetan tea.

NEN DANG BYAS DGOS PA BZHIN SNGON ZHIG NYAM YONG RGYUD LA SKYE BA'I RGYUD TSOG SBYOR BA'I PHYIR LA NEN DANG BYAS DGOS You've got to focus on learning how to prepare the mind for meditation. Then the meditation will be automatic. The meditation will be tasty if all the ingredients are tasty and you don't burn it.

But that's another thing. I'll say the name of the first... I'll give you the names and then we'll stop.

There are six preliminary practices. There are six preliminary practices to a meditation session. There are six things you should do before you start the actual meditation.

Here they are. DE NA DANG PO SBYOR BA'I PHYIR DI LA GDUG There are six preliminaries to a good meditation. SBYOR BA'I PHYIR DANG PO GNAS GANG CI DOR BYED LA GUS SUNG THUG GI BRTAN DANG PA Clean your room.

Tidy it. Make it beautiful. Then set up an altar properly.

Set up a proper altar. The word for altar in Tibetan is not altar. The word for altar in Tibetan is a place where the holy thoughts, words, and actions of an enlightened being may land and rest for a while.

The word is that. It's very beautiful, right? They don't say altar.

They say a place in your room where enlightened beings' words and thoughts and deeds may rest for a while while you're meditating. It's very beautiful. GUS SUNG THUG BRTAN That's step number one.

Those two things are step number one. GNYIS PA CHOS PA YOD MED CING KHOS PA RDZAS PAR BSHAMS Number two. Set out beautiful offerings on the altar which have been acquired honestly, in a clean way.

Number three. BSTAN DE BA LA LUS NAM NANG GI CHUD DONG LDAN DU GOS DE DGE SEMS BSKYED PA CHEN GYI SNGONG NAS BSKYEBS SEMS SOGS BYA BA Learn the seven or eight components of a good meditation posture. Then when you sit down on your meditation seat, check your body for the eight.

We'll call them eight. Sometimes they're called seven. The breath meditation is considered number eight.

Then there are seven points of posture that we do. Step number three is sit down in the proper seven points of posture with the proper breath meditation and prepare your mind with thoughts of knowledge and compassion. Prepare your mind with thoughts of knowledge and compassion.

All of that is step number three. Step number four. SOGS SHING SEMS BDE PA Visualize your teacher.

Bring your teacher to the loom. Actually, I don't like the word visualize. Scratch that out.

Bring your teacher to the loom. Bring your teacher to the loom. If you have the capacity, bring some of their teachers and their teacher's teacher and their teacher's teacher as much as you can handle.

I personally don't bring anybody out. There's a cheating system called Kuntinobulu. It means you can just bring your teacher and consider them to be the embodiment of all the lamas of the lineage.

You don't have to try to picture 41 generations of lamas. Every year it gets more complicated because there's all these people in the class right now. When you're in the lamas of the next generation, then it's going to get complicated.

There's 130 of you. It's too much. Then it gets to be too complicated and then you don't do it well.

Personally, after 40 years of meditating, it's just my teacher sitting with me. I suggest that. But anyway, I have to teach you the text.

SOGS SHING SEMS BDE PA SNGAGS PA Number five. SAGS BYANG GI GNAS BDOD PA YIN LA BDOD PA MA NO DANG BYAS PA BU BA Go through that practice of SAGS BYANG. SAGS BYANG Just before the meditation, collect some powerful good karma.

Just before the meditation, wipe out some negative seeds. Just before you go into meditation. Clean your heart and load it with a lot of sweet thoughts.

Then start meditating. Which includes an offering of an enlightened world to your teacher. What is an enlightened world?

It's where everyone's been to DCI level 12. That's all. I'm not kidding.

I'm not kidding. It's where all the people in Beijing or Nairobi or Abu Dhabi or Munich or Kiev or Guadalajara are living according to the old lady in the nursing home principles. Then that's an enlightened world.

Because there won't be any more poverty. There won't be any more loneliness.

[Говорящий 2] (50:13 - 50:13)
That's all.

[Говорящий 1] (50:14 - 53:23)
Number six. BDOD PA Then we'll finish. Thanks for hanging in there.

BDOD PA Last night we didn't get much sleep and you're all being good. BDOD PA GSOS BDEBS PA MA NGAG ZHING RGYUD DANG SDUG BSNGAL GZU BYA'O Step number six. Request your teacher for their blessing.

Because without that you can't meditate. It won't come. Get your teacher's blessing and then the meditation will be awesome.

That's all. Those are the six preliminaries. All the ones we've been doing in the morning are part of number five.

Those were just part of number five. Then we'll talk about each one of these. We'll spend a lot of time on each one of these six.

Then your meditation will take off. It will be really awesome. I want to remind you that you are supposed to hit on the other people in the class.

I want to see a lot of like, Hey, you want to come to Guadalajara? I'm kind of interested in coming to Rome. I want to see lots of, what do you call it?

Collaborations. I think there's another word. There's a naughty word.

Me and Eden like naughty words. Worse than that. Anyway.

Worse than that. Isn't there something naughty? There's something naughtier.

No, not that naughty. What do you call it when the president of the company hires their son? There's a different one.

I don't remember. Incest. I want to see a lot of, I want to see some incest.

I want to see everybody from one country getting in bed with somebody from another country. I mean teaching together. Now someone's going to take that out and put it in the newspaper.

Trust me. I want to see you. I really, really want you to do some creative collaborations.

Maybe three countries. Maybe four countries. You have a group of four people who are teaching together.

Then you say, first we'll do it in Guadalajara. Then we'll move to Mexico. Meaning Mexico City because Mexico City, I think Mexico means Mexico City.

Then we'll take it to Paris. Paris. Then we'll take it to Shanghai.

Something like that. It's fun. It's really fun.

Tomorrow I want to hear about some good stories of inter-collaboration. Okay. Master Tripathi, maybe.

[Говорящий 2] (53:49 - 53:52)
Thank you.