«Дар освобождения», курс 6 «Ретрит страсти», занятие 16

[Говорящий 1] (0:00 - 21:28)
Okay, I'm going to do TAB RGYUD. Say TAB RGYUD. TAB means horse, RGYUD means race.

His Holiness the Dalai Lama does this a lot. He has to teach the eight verses, right? It's the shortest Buddhist teaching you can give.

He'll take a week or something on the first three verses, and then the last few hours he'll do a TAB RGYUD through the rest. Now we have to do a little horse race here. So we reached the first of the six preliminary practices.

The preliminaries or the warm-ups that we have been doing in the meditation are part of number five. We won't get to that today. We'll just work on number one.

What was the first of the six preliminaries? Make your room nice and neat. I can't emphasize enough how much the condition of your house and your room affects your mind.

I'm not an anal person. When I was growing up, our neighbors had a nice carpet and a nice sofa, and we didn't. But they covered them with plastic.

Then you walked across the carpet and you couldn't feel it with your feet. You sat on the couch and it was all crinkly and it stuck on your skin. The mother was anal about not getting it dirty.

It was very uncomfortable and unpleasant. I would much rather be in my mother's home. Everything was warm and happy and stuff thrown around.

Everything broken by the kids. But it was home and it was comfortable. I think you need to have a little bit of a middle way between those two.

My home was incredibly messy, but comfortable. It felt like home. Then the neighbor's home was incredibly neat and it felt sterile.

What you're looking for is simplicity. Every object that's out in view, especially books, published materials, music, electronics, which are out in sight, visible to you, especially in the place where you're meditating, they will disturb you. If you have a bookshelf covered with a cloth or something, get the electronics out of sight.

Because you have all these connections with them. You have so many emails in your head. You look at your laptop and your mind is gone already.

Don't especially watch out for newspapers or magazines laying around. They are very, very disturbing to the mind. Don't touch your email.

Don't touch newspapers before you meditate in the morning. Meditation should be done on a fresh state of mind. And the room should be really pretty and orderly.

Last night we had a game in this Lama house residence, right? The infirmary they call it. I don't know why.

But every night we sit down and a couple of my attendants come in and we clean the table of all the junk. People sent notes and people offered things. We go through all the things and we open all the envelopes and we read everything.

Then we either store it or we throw it away or we give it away. But by the time I sleep, the room is neat again. There isn't a single miscellaneous object laying around.

Invisible sight. So it's very important to keep your house clean. And that applies to your whole house.

If there's anything in your home that you haven't used in the last six months except for a heavy winter coat, throw it out. You will put it out on the curb. Or you will put it in your car for goodwill.

Thrift shop, right? And then it will sneak back in the house. Some of the things will sneak.

You'll go out and say, maybe I need that. So-and-so gave me that. I don't know if I should throw it away.

Just throw it away. I was pruning roses the other day, so I have this. Jigme gave me this.

Tucson Rose Society, five-page, poorly photocopied booklet, but very beautiful. Great book about how to take care of your roses. And it was, if you're in doubt, cut it.

You have to be brutal to the roses. You have to cut them. It's like a haircut.

You cut and then you look at it, then you cut more, and then you look at it, you cut more. You can cut like half of the roses off, half of the whole plant off. And you have to be brutal.

Then when you're done, it's clean. And next spring it will grow like a wild. It will grow like crazy.

But if you keep the junk on it, if you don't be, what do you call it? Gaya? What did you say?

You got to have some chutzpah. And same with your possessions. Be bold with your possessions.

Just throw them out. You don't need them. They just junk up your house and they junk up your mind.

Because you have to remember where they are. Just strip your house down to like a Zen temple and have a few beautiful things. And that's okay.

The rest, get rid of it. Be bold. Be bold.

You go through these things in your life where you have boldness for a day. When it passes you, the boldness, then throw everything out. Somewhere where you can't get it.

And then make the house beautiful and like a temple. Make the whole house like a temple. So he's going to explain the importance of that.

DANG PO NAS GANG CI DOR BYA BA To clean your home and your house, DI LAM MA SRED LEN PA'I RNAMS THA YIN LA RNAMS THA is an interesting word. It means the biography of a holy person. Hagiography.

But the word means liberation. Biography of a religious figure in Tibetan. The word is RNAMS THA, which means liberation.

So he said it's a beautiful word. So to use the custom of cleaning your house carefully is SER LING PA. It's SER LING PA.

Suvarna Dvipa Guru. Who is that? He was the teacher of Atisha's in Indonesia.

And Atisha risked his life to go there and learn the teachings on compassion. So this custom comes from SER LING PA. DI KUNG NI RDO LAS The source of the practice is more ancient and it comes from the sutras, 500 BC, which say, BYANG CHUB SEMS PA SA CHOG TZA MAR GYI MO SBYUNG BYAS TE When the bodhisattva goes to meditate, they should cross their legs and take the proper seated position in a room which is spotless.

That's the Lord Buddha. That's from the sutras. That's how bodhisattvas meditate.

CI DOR BYA DGOS PA'I RGYUD TSE NI Why do we clean our home? DPER NA LAM MA'AM PON PO CHEN PO ZHIG RANG GI KHYIM DU BDEN GRAM PA NA If you were going to invite an important figure to your home, like Obama or His Highness the Dalai Lama or something like that, THOB MA'I KHYAD DAR SOGS LAS PAR BYED DGOS PA LTAR you would naturally vacuum and clean it up and make it neat for them. His Highness came to our place.

He came to our home. He stayed for a day in the three temples in New Jersey, Mongolian temples. Just before he got there, there was this huge orgy of reconstruction and cleaning and building new wings onto temples.

We were joking to him. We said, you should come more often because then all the community pays. They give us money and we clean the temple and we fix the roof and we laid a new sidewalk.

It was still wet when he got there. We had to put plywood over the sidewalk because otherwise he'd leave his feet in it. Anyway, RANG GI GNAS GANG DER YANG LAM MA RGYAL BA SRED CES BRJAN DANG LA GUS PA CHAL BA'I PHYED DU YIN In a meditation, you're going to invite your heart lama to your home.

When my lama comes to my house, it takes me about three hours to clean. Especially I have to put water in all the flower vases because she hates it to see a flower dying from lack of water. So I run around the house with pitchers and put water.

I prune the roses. I deadhead the roses. It's all very stressful.

RGYAL BA SRED CES BRJAN DANG LA GUS PA CHAL BA'I PHYED DU YIN KUN RNAMS RANG KYI MDOD DANG, ZAD CHOS SOGS KYI PHYED DU BYED PA NA PO LTAR LO DANG SEMS DE'I KHYAD PA LTAR PHAN YIN GANG YANG MI SBYUNG If your motivation for cleaning your house is only that you should have a clean house, then it's not as much benefit. It should be, the motivation should be, I want my home clean because I have a special visitor coming in my meditation today. It's not for your sake.

It's for their sake. He said, if it were for your sake, then we could never compete with the sweepers of Potala and Sera and Debu. Those are the most famous sweepers in Tibet.

They have to clean the Potala. It's 1,500 rooms. Don't be like them.

They just sweep because they have to. We should sweep because someone important is coming. DE LTAR MIN PAR SEMS CAN THAMS CAD KYIS BDEN DU SANGS RGYAS KYI SGOS PA'ANG THOB CHER LAM RGYUD RIM PA'I PHYI MI GYONG BA'I MNGON GROL TSOGS SHING LA SRID SHUGS DANG, KUR TE'I SANGS PA DANG, LDAN PAR BYED NAS, PHAN YIN SHIN TU CHEN PO CHUNG We are not just cleaning a house.

We are preparing for a high visitor. And when that high visitor comes to our home, before our meditation, then we will have profound insights during the meditation. If the motivation is that a high visitor, who can affect my consciousness, the level of my consciousness, is coming, and if I prepare, it's never a waste of time to prepare for your teacher.

It's the highest thing you can do. If you have a choice between an ACIP meeting, checking the website, or preparing for a trip to Beijing, or translating the Bhagavad Gita for next Sunday, and your Lama is coming, spend the time vacuuming and drop the other stuff. It's more important.

It's the highest priority there is. It's well-spent time. It's always well-spent time.

If we make the house beautiful, and then the Lama comes, then that's the way to have the lam rim realizations occur within your own soul. It's by sweeping and cleaning the house. Preparing a nice dinner for them.

Like hours at the store. That's better than everything else you can do. DANG BA RANG GI SEMS DANG BA RGYUR BA RDO LAS PHAN YON NGA GSUM TE The sutras of ancient times speak about five benefits of cleaning your home.

Number one. RANG GI SEMS DANG BAR RGYUR BA Your own mind will become clean and uncluttered. The word they use in Tibetan is DANG BA.

Mercedes was struggling with that in the sutra. It means crystalline. crystalline.

Your mind will become crystalline, and simple, clean, like crystal. GZHAN GYI SEMS DANG BA RGYUR BA DANG It also inspires crystalline state of mind in people who come to your home. They come in and the home is beautiful and neat.

I don't mean sterile, okay? I don't mean nothing around. You have a few beautiful objects and the orderliness and the cleanliness of the home draws attention to the objects, the objects which you choose to have, like a nice Buddha statue or a painting or like that.

If the room is clean, it will draw attention to that thing and that will become the center of the people's focus when they come into your room. GZHAN NAMS DGA' BAR RGYUR BA Angels enjoy a clean house. Number three.

Four. RJES PA'I LAS SOGS PA You collect the karma for personal good looks. Okay?

That's interesting, right? If you keep your environment clean, that includes your physical environment, you know? If you support a major effort to bring solar, right?

To prevent the pollution of the planet. If that's your motivation, to prevent the pollution of the planet, that karma causes your face to change and you become more beautiful, okay? That's the karma of beauty.

It's one of the karmas of beauty, personal beauty. LUS ZHIG NAS LHA' YOD DU SKYE BA'I DANG NGA' YIN It puts seeds in your mind that if it happens that you leave this world, those seeds will create a more beautiful world and you will pass into a more beautiful world, okay? SKYE BA'I NGA' YIN Those are the five.

DE YANG BDAG LA RINPO CHE BDAG GIS LA MA RIN PO CHE My teacher used to say, says Pabongka Rinpoche, GAR CHOG GI LA RNAM MI YOD DANG YANG DANG YANG DU'ONG NAS, CHOS TSUL SHING SGRUB PA RNAM NA SONG KYOG BYED PA YIN There are angels, they're called GAR CHOG, say GAR CHOG. GAR CHOG means angels of the white side, as opposed to angels of the dark side, okay? And they like to visit this world frequently to give support and protection to Dharma practitioners.

They like people who are trying to meditate, people who are trying to do their yoga, people trying to serve other people with solar panels, etc., or in a prison. When you are doing nice things, they come and support you. They come frequently and they protect you from negativities, negative influences and events.

SONG KYOG BYED PA YIN PA'I RANG GI GNAS TZAM MA MA BYAS PA'I RANG GI GNAS, LHA NA MI TZAM BA LA BRDZAN PA'I But if your room, if your house is a mess and disorderly, if it looks like a bomb site or something, okay, you know this kind of house, right? Just things laying around, strewn everywhere, everything's ... you have to step over stuff to get to the toilet, right?

Then they don't like that kind of place. They avoid those kinds of places. BRDZAN PA means they avoid those kinds of places.

Zempe kor mi nu, and then they can't protect you, because they are turned off by places. It's hard for them to walk into a place like that. They don't like a place like that.

Sung gyur che mi nu, kar chok kyi, here comes kar chok again, kar chok kyi lhanam gawa tsam du ma se, lama dang sanggye la sokpa nam kyang, nyepa la chawa sung, not only angels of the light side, but also any enlightened being, and any lama, any teacher, will prefer to come to a home which is neat and orderly, and looks sacred. It has a sacred feel to it. Zempe le sokpa yang nu, dzepa tsam ma se, tsultrim dakpa la'ang chawa te.

This is beautiful. When I say, when the sutra says that the karma of having a neat and beautiful home will change your karma for your own beauty, the beauty of your own face, it's also referring to the beauty of your morality. If your home is neat, then you are more likely to live a moral life, and that makes your face more beautiful also.

That doubles the effect on your face. So you will have personal beauty, and it's cheaper than all the skin creams and stuff. Okay, dze kyang gyelwa se che kyi.

This is for real, okay? This is really for real. You meet lamas, like Thuchya Rinpoche.

His face is just beautiful, the second from the left. If you met him, his face is beautiful. He was, I don't know, he was 85 at that time or something, and his face was just...actually he passed away at 80, so he was 80. But his face was extraordinarily attractive and peaceful, and you just wanted to look at it, you know? Okay. dze kyang gyelwa se che kyi, si ngo shintu dzepa yin, Then your, especially your face will look beautiful to those who are wise, okay?

I mean, his face has a beauty which attracts the wise, right? There's a peace to it, and a wisdom to that face. Okay, dze kyang gyelwa se che pay yin, je tsung tsongkapa chenpo, je tsung tsongkapa said, lo dang denpa nam kyi ngo tse ku, tsultrim yin kyi, yin kyi, du lu la yin min, drin gyen lak she yin kyi, do sher min, suk kyang nga ma yin kyi, nol bu min, she sungpa dang dar la.

I didn't look up all these words. Let me see if I can do it. lo dang denpa nam kyi ngo tse ku, tsultrim yin kyi, Okay, du karlu.

I got to say it right. The beautiful clothing of considering how their actions affect others, which we call ngo tsa, or okay, in this case ngo tsa means, like a very moral person will start to, you know, they'll start to take the last cup of tea and then they'll think, how will this affect the people around me? You know, they hesitate when they start to do something because they don't want to inconvenience even the people around them.

They are very sensitive, extremely sensitive to how will this affect the people around me. You know, they get up to go to the toilet at night and they try very carefully to do it quietly, you know, like a cat. And they don't, maybe if it's number one, maybe they don't flush, because that might disturb the other people in the home or downstairs or like that.

Okay, so they're very sensitive to how what they do will affect others. And that is their, that's their beautiful clothing. Their sensitivity to others is their clothing, is their beautiful clothing.

They don't need silk, says Je Tsongkapa. Their, the clothing which makes them beautiful is their sensitivity to others' needs. That's better than silk and Calvin Klein and whatever, the other guys.

DRIN GYEN LAS SHES YIN GYI MDO BZHEL MIN When they want and they don't need crystal or diamond necklaces or chokers, because they, they speak the Dharma.

[Говорящий 2] (21:29 - 21:29)
Okay?

[Говорящий 1] (21:29 - 46:14)
Their sensitivity to others' needs is their beautiful clothing. The words that come out of their throat are the diamonds on their throat. Okay?

Like that. Okay? SHES PA YIN.

SHES SUG PA DANG DRAG I'm trying to get to this story that I want you to hear. It's really cool. I think we're going to do it.

We're going to make it. LHA YUL DU SKYE BA YANG RDZO BA DAG ZHING DU SKYE BA LA BYAR DGOS GSUNGS LHA YUL DU SKYE BA YANG RDZO BA DAG ZHING DU SKYE BA LA BYAR DGOS When it says that, when the sutra said, you will go to a more amazing world after this one, right? If you keep your house clean.

He says, this is referring primarily to DAG ZHING. Say DAG ZHING. ZHING means, what do they call it?

They have this pure land sect, right? The word land is ZHING. ZHING means field, but in scripture it refers to a Buddha paradise.

Okay? It's not like a field. I think it was a mistranslation.

Land, pure land, or something like that. It's a mistranslation of the word. The word doesn't mean land or field when it's referring to a Buddha paradise.

So he says, it's not just that you will pass, die from this world and go to a better world or a more clean world. You will go to a Buddha paradise. Then DAG ZHING means, DAG means pure world.

It's what's translated as pure land, but land is a mistranslation. It means, how to say? There's a special karma for creating a Buddha paradise which relates to building temples, building monasteries, building stupas, taking care of those places, cleaning a place like this after the teaching, right?

To clean a place for teaching after a teaching is considered a very rare and high karma. It creates the physical environment of an enlightened being's world. That's the specific karma which creates the physical environment around an enlightened being.

To keep a temple or your meditation space clean and beautiful, it's like you walk in, it doesn't feel sterile, it feels elegant. It feels elegant. That's a specific karma.

It's called ZAD LAS CHUNG BA'I DGE BA. Say it, ZAD LAS CHUNG BA'I DGE BA. Then all the people who use that temple, every time a person comes in and meditates in that elegant space, you get more karma.

It's very interesting. I'm still collecting karma. I built the debate ground at Serra.

I worked my ass off for years and I got the money together because I wanted that karma. I put special lamps, there's special lamps there and for the first time there's a cover over people's heads. There's a, what do you call it, like a Chinese pavilion thing.

We used to debate out in the sun and the snow and the rain. For the first time there's a covering. Every time those kids go out there to debate, I get more interest.

I fought for the right to have that. I fought for the land. I struggled to raise the money.

It was a struggle. It was hard. It was really hard.

I had to work for years. Anyway, that's a special karma for your paradise. It's very cool.

ZAD LAS CHUNG BA'I DGE BA. Every time somebody uses it, you're still getting karma. Now we get to the story, so I'll try to talk you through the story.

We have about 20 minutes. BAB PA LAM CHUNG ZHAS PA YANG NAS GANG CI DOR BYAS PA LA BSTAN NAS BDAG CHUNG PA'I SGOD PA'ANG THOB PA RE. There was an Arya in ancient times, in the times of the Buddha, two and a half thousand years ago.

His name in Tibetan is Lam Chung. In Sanskrit it's Chudapantika. Then by cleaning the temple, by cleaning his meditation space, he achieved nirvana.

He collected the karma to achieve nirvana. Arhat. He became an arhat.

Then that's a very famous story. So every Lama who's trying to convince a disciple to keep their room clean will tell them the story of Chudapantika. Sometimes I just say Pantika.

Panta, by the way, means path, right? And the nasal drops off in English. So it becomes path.

The word path comes from Pantika. That's very common. All English derives from Sanskrit.

All Western languages derive from Sanskrit, from Iceland to Iran. So if your Sanskrit is good, you can pick up the New York Times and read it in Sanskrit. It's very beautiful.

It all comes from Sanskrit. Latin and Greek come from Sanskrit. Okay, anyway.

CI ROL BYED PA LA BRTEN NAS, DAG CHUNG PA'I SGOD PA'ANG THOB PA RE, DE LO RGYUD DOR DU BSAM GZHON NA Then this is how a High Lama introduces a long story in a lecture. He'll say, if I were just to summarize that story. And then they go off for a couple days.

Anyway, so he's going to summarize. NYAN YOD DU DRAM ZE ZHIG GI BU CHUNG TSE So there was an ancient city called Nyanya. Nyanya in Sanskrit is Shravasti.

And the Buddha lived there for quite some time and he had a monastery there. That's where the Buddha taught the Diamond Cutter Sutra. Me and Lama Christy snuck away on the Millennium.

We were in Bodhgaya listening to the Dalai Lama, right? We snuck away. We rented a car and drove like 14 hours to Shravasti.

We found Shravasti. And we wanted to spend the Millennium sitting where the Buddha taught the Diamond Cutter. So we were there.

We were sitting there when the Millennium hit on the ancient bricks where the Buddha taught the Diamond Cutter. It was very beautiful. Anyway, he spent a lot of time there, Shravasti.

BU CHUNG TSE There was a Brahmin there, a Hindu priest. And CHUNG TSE ZHIG BA NA No matter how many children he had, they would die at birth or they would be miscarriages. ZHIG BA NA DE NYES DGOR DU DGE MO ZHIG YOD PA Then there was an old wise woman in the household.

DE LTA BU CHUNG NA KHO MO DRON CHAD She said, if another child comes, if you have a child, call me immediately. Let me come and I will do, I will protect it. I will do something special.

BYAS PA LTAR YANG RGYU ZHIG CHUNG BAR So a child was born. A boy was born. CHUNG BAR DGE MO DPOD PA They called the old woman.

They said, okay, we have another child. Because all the previous children had died just after birth. DGE MO DANG DE GYUD DE CHUD CHAD DE The old woman bathed the child.

This sounds like the Moses story, right? REG GAR GYI GRI And wrapped the child in white cloth, soft white cloth. KHA MAR GYI GANG DE Smeared butter over his mouth.

I don't know why. BU MO ZHIG GI LAG TU BYIN NAS And handed the child to a young woman, a maiden of the household. DI LANG PO CHE ZHIG DOR GSUNG LA DGE SBYONG DANG PHYAM SREG CHUNG BA LA GUS PA BYED PAS Take this child to a crossroads, to a major crossroads, like where two major roads cross.

Take the child to that kind of a crossroads. That word in Tibetan is DO. Sutra.

So when we taught the Yoga Sutra, we talked about the idea of a crossroads, of sutra as a crossroads. There's a real example of the word. DOR GSUNG LA If you see any Buddhist monks or Hindu sadhus walking by, then pay respect to them and say to them, KHYOD DI DAG PA PA DAG GI SHAB LA CHAGS RTZA LO Say to them, this child bows to your feet.

This child respects you. Pays honor to you. SHAB LA CHAGS RTZA LO ZHES RGYI ZHIG NYID MA NUS PA NA GSOS NA KHYER SHONG And then as the dusk falls, if the child is still alive, bring it here.

And everything will be, the child will live. ZHIG NA DOR BYED If the child has died by dusk, discard the body. Then we can't save it.

We can't save the child. So it will be determined within a single day whether the child's going to live or not. BU MO DE DRIN PA ZHIG YIN PAS That maiden was a very, what do you call it?

Responsible and thoughtful. What do you call it? Thoughtful?

But we don't say thoughtful. What do you call attending to their duty? Conscientious.

She was conscientious. LAM PO CHE So she went to, it's called a major path, and LAM PO CHE means like a major road. Major road.

Which in India is like, you know, you get four horses a day instead of three. Okay. LAM PO CHE ZHIG DOR ZHES PA DER PA She waited at the crossroads.

DANG PO MUD DE DAG CHUNG BA DAG Some Hindu saints came by, some Hindu sadhus came by. DAG LA RGYEN MO NGAG BZHIN BYAS PA And she spoke to them the words that the old woman had asked her to speak. DE NAM GYI YOD RIN DU TSO BAR GYUR CIG Then they spoke benedictions over the child.

They said, may the child live for a long life. SRE RING DU GYOR BAR GYUR CIG May this child be protected. PHA MA GNYIS KYI YID LA BSAM PA RDZOGS PAR GYUR CIG May this child fulfill their parents' wishes.

Father and mother's wishes. CHE DROD DO DE NAS DGE SLONG DAG CHUNG BA'I NGAR BZHIN DROD DO Then some Buddhist monks came along. And the same thing.

They said the same. She said the same thing and they said the same thing. DROD DO DE NAS RGYAL CHE GYI RTZAL GYI LAM DU KHYER BA DANG CHUNG DU DE GSOD NYAMS SU SHES PA BYAL BA'I KYANG GZHAN NGAR LTAR NA Then there was a special garden in Shravasti called RGYAL CHE GYI RTZAL.

It's called Jetavana. Jetavana. The Garden of Victory.

That's the garden where the Buddha spoke to Diamond Cutter. That's the one we were sitting in. It's very beautiful.

You should go sometime. Anyway, DE NAS RGYAL CHE GYI RTZAL GYI LAM DU KHYER BA DANG She carried the child to that garden, those gardens. CHUNG DU DE GSOD NYAMS SU SHES PA BYAL BA'I The Buddha was just leaving with his begging bowl to ask for food.

BYAL BA'I KYANG GZHAN NGAR LTAR NA And then she asked for a blessing and he gave the blessing. There's a little problem with the timing there. He's got to finish his GSOD NYAMS before noon.

But maybe it was the next day. I don't know. PHA MA NYID KYI CHOD DANG LDAN PA'I YID LA SANGS PA YONGS SU RDZOGS PA RGYUR CIG Except that he changed the last line of the benediction.

He didn't say, May the parents' wishes for you be fulfilled. He said, May all the wishes of your parents for the happiness of all living beings be fulfilled. He changed it.

He changed the last line. YONGS SU RDZOGS PA RGYUR CIG BYAS GRUB PAR MDZAD DO NYID MA NUS PA DANG The sun eventually set and GSON PAR MTHONG NAS She saw that the child was still breathing, still alive. KHYIM DU KHYER DBANG BAR She brought the child back to the home.

DI LAM PO CHER GSUNGS PA'I LAM CHEN PA SHES MIN GTAGS SO Because the child had been held in her arms on a major road, the child's name was, the child was given the name Major Road, which is Maha Pantaka. Maha means big, right? Magnitude comes from that.

Magnanimous comes from that. Magnificent comes from that. The H changes to G, Maha, like Mahatma Gandhi.

So Maha Pantaka. DE CHEN PO'I RGYUR TE DRAM ZE RIG CHE YANG LA DANG BYAS PA LA KHYAD PAR RGYUR As he grew, he became a great scholar of the RIG CHE. RIG CHE means Veda.

RIG CHE is the Tibetan word for Veda. He became a great practitioner of the Vedas. And all the associated texts, which are a lot.

Vedanta, right? YANG LA DANG BYAS PA LA KHYAD PAR RGYUR TE DRAM ZE RIG CHE RGYAL TZAM LA GANG ZHIG BLO PO He became a teacher of a hundred other Vedic scholars. BLO PO YANG RGYU ZHIG CHUNG BA RGYEN MO DE Then the family had another child.

So of course they called the old lady. RGYEN MO DE'I BOS NAS SNGAR BZHIN BYAS PA The same thing happened as before. BU MO DE LAS BLO CHEN YIN PAS Except the maiden was lazy.

She wasn't conscientious. She was kind of lazy. YIN PAS GYI'U DE'I LAM CHEN ZHIG TU GSUNG NAS So she just kind of walked out to a cow path.

She didn't walk all the way to a major road. She just walked out to... in India, there are thousands of, millions of little paths everywhere that sheep herders and little goat, kids who take care of the goats and sheep, they have these tiny little paths.

She stood at one of these tiny little paths. DE'I BAR DE'I RGYAS SBYONG THAMS CAD SOGS KHA YANG MA'ONG PA Of course, there would be no Hindu saints or monks traveling there. CHUM DU DE'I KHYAD NYIN TSE'EN DUS DU DU'O LA SRID PA But the Buddha in every moment of the day and night is looking for people who need help.

His mind is turned to anyone who needs help because he can see all things. SIG NAS CHUM DU DE'I NYIN TSE'EN DUS DU DU'O LA SRID PA SRID PA SBYU PA DE'I YANG SRID YANG SDOR BA MED PAR He saw that no one was going to show up on that little tiny path. SIG NAS LAM DER BYED DU PAS PAR So he purposely went down that path.

He purposely walked down that path out in the middle of nowhere, in a field in India. LAM PA'I NGANG PUS MO'I DE'I MUN LAM GZHUGS PA SNGAGS Then the maiden asked him for a benediction. GZHUGS PA SNGAGS MA BZHIN DU GSUNGS And he said the same thing he had said before.

DE'I KYANG SEMS PAR MTHONG NAS By dusk the child was still alive. SNANG DU KHYER RONG NAS Carried him back to the home. And they named him Little Path Okay Which is GZHUGS PA SNGAGS Okay, Little Path.

He was called Little Path. Okay, CHEN PO'I RGYUN NAS As he grew up, YIGS KYI BSLAB PA'I They started to teach him how to read and write, right? YIGS KYI BSLAB PA'I Then they thought, oh, let's teach him some prayers.

Let's start with the word Siddham. Which in the Heart Sutra you have that expression LEGS SO, LEGS SO, right? The Buddha in the Heart Sutra only says two words.

He says Siddha, Siddha. Three times. Correct or straight.

Siddha. And nowadays it means what? Like spiritual powers.

Siddhis. Siddhi. Okay, and saints are called Siddhas.

So they thought, oh, let's teach him the word Siddha first. That should be his first word. Not like Mama or Dada.

Let's let him, let's teach him Siddha. So they tried to teach him Siddha. When he said Siddha, he forgot Dham.

And when he said Dham, he forgot Siddha. He was that dull. Okay, he couldn't learn a two-syllable word because he would forget the second syllable when he said the first.

And by the time he got to the second syllable, he'd forget the first one again. He couldn't learn the word Siddham. He could say Sidd.

And then if you pressed him, he could say Dham, but then he would forget Sidd. Okay, got it? He couldn't keep two syllables in his mind at the same time.

Dham jenay si jepay. LOP PON DE'I BYAMS SRED LA KO'O BYAMS SRED GYI'U MANG PO LA SLOG Then that school teacher, actually, it's a Brahmanical teacher, right? He said to the priest who was his father, KO'O BYAMS SRED GYI'U MANG PO LA SLOG TU ZHUGS DGOS PAS DI LA SLOB MI NUS I have trained many students in my life, but this one's not going to happen, you know?

Just give it up. It's not possible. Okay?

MI NUS SO BZHIN. YANG RIGS BYAS SLOB KHYEN LA TE DE RIGS BYAS SLOB TU CHUGS PAS Then the father went to a different teacher, a different Brahmanical teacher, Vedic teacher, and said, Can you teach him? Can you teach him the Vedas?

SLOB TU CHUGS PAS Then some of the Vedas start with OM BHUR, right? OM BHUR. OM BHUR BUBAS CHA THATSA VI THUR BA RANG RGYUD Like that, okay?

What do you call that? Gayatri, okay? So maybe I can teach him the Gayatri.

Let's teach him OM BHUR BUBAS CHA, okay? So he said, and they wanted to teach him OM BHUR, the first two words, OM BHUR. So you know what happened.

OM GSUNG BA'I BU BYED. When he got to OM, he would forget BHUR. And then if they really stressed BHUR to him, he would forget the OM.

Two words, OM BHUR, OM BYED PA'I. SLOB PA'I DE'I KHYON NAS The teacher got discouraged. KHYOD BU LAM CHEN PO LA CHUNG SREG BRTAN PAR SHES I taught your other child Big Road and he learned okay.

But this one, you know, KHO BZHIN LA YANG LO. Your other son is already teaching other people how to the Vedas, but this one is impossible. It's not going to happen.

Give up, okay? This one's not going to be a Vedic scholar. It's not possible.

DE'I PHUNG BA CHOG TU PHUNG BA CHUNG BA CHOG TU CHUNG BA This one is dull. This one is perfectly dull. This one has a tiny intellect.

This one has a magnificently tiny intellect. LAS YIN PAS DE MING And then some people say that's why he was called Little Path. The little was his intellect, his mind, okay?

NAM CHUNG BA ZHIG RGYUD DU NAM ZHIG DE NI KYI PHA MA SHI NI LAM CHEN PO THUB PA'I BRTAN PAR ZHUGS TE Then at some point the father and mother passed away. And Big Path, Big Road decided to become a Buddhist, to enter the Buddhist training. So in those days it wasn't so separated.

If you were doing yoga, you might go to a Brahmin or a Vedic teacher and you would or you would learn that wisdom and then you would do some Buddhism and like that. In the old days, especially in West Bengal, it wasn't so separated. People were doing both.

There were people who were yogis and monks at the same time, like Naropa or Nyguma. PHA MA SHI NI LAM CHEN PO THUB PA'I BRTAN So the older brother became a Buddhist monk. DE NAS GSUM LA SKAD ZHING DGRA BCOM PA'I RGYUR RTOG He became highly versed in the three baskets and he became an arhat.

We're going to run over a little bit. We'll take it out of my yoga class. Okay, that's okay.

Or whatever. RGYOM PA'I RGYUR RTOG Maybe we'll take it out of lunch. Okay.

RGYA RGYOM PA'I RGYUR RTOG LAM CHUNG BA'I YANG KHYIM GYIS SBYOR PA SRED PA'I PHU'I RGYEN DU SONG BA Then Little Path used up all the money that the parents had left them. Not irresponsibly, but there came a day when they didn't have anything else. Then he went to his older brother.

DE DE LA CHOS KYANG YOD MED RTAG PA NA YOD PA DANG DE YANG RANG NA DE YANG RANG NA RE LAS PAR MTHONG NAS RAB TU CHUD NYON PAR RDZOGS NAS Then let me see. He asked the older brother to take care of him, to maintain him. And the older brother, there was a custom in ancient India where somebody with clairvoyance would sit down with a candidate for a monkhood and check their head, check their mind, with their own mind.

They would read their mind with their mind and see if they had any seeds in them to become a monk. So he checked his little brother. YOD MED RTAG PA NA YOD PA DANG.

He realized there was a tiny seed. If he became a monk, he could do it. So YOD NA DE YANG RANG NA RE LAS PAR MTHONG NAS.

Then he saw, the older brother saw that he would have to take responsibility to train him and bring him into the Sangha. YOD PA NAS. RAB TU CHUD NYON PAR RDZOGS NAS.

He helped him leave the home life, gave them that ceremony, and then granted him the ceremony for full ordination, made him a monk. LUS SNGA'I YID KYI SDIG PA MI CHA ZHING CIG RTEN KUN LAS YONGS SU'I MDUN BRAL BA BRTAN DANG BRTEN ZHING ZHES BZHIN CHEN GYIS NI NYON DANG SDUG BSNGAL GANG YIN GNYEN MI BYA'A ZHES LHAG PA LTA BA GSUM DU YANG MA SLOB CING Then he started to train him in the Buddhist wisdom and he tried to teach him a single verse. Okay, the verse goes something like this.

We'll get it again later. LUS SNGA'I YID KYI SDIG PA MI CHA ZHING Never make any bad karma in your actions, speech, or thoughts. CIG RTEN KUN LAS YONGS SU'I MDUN BRAL BA Free from your wishes with the mentor of all the world.

That has a special meaning. We'll get to it later. Okay, so don't cement it in your head.

BRTAN DANG BRTEN ZHING Be mindful. ZHES BZHIN CHEN GYIS NI Watch your thoughts. NYON DANG SDUG BSNGAL GANG YIN GNYEN MI BYA'A Be a worthy vessel.

And don't associate closely with what will bring you suffering. We'll get it later. Okay, but that's roughly the verse.

BDAG BA GSUM DU BSLAB YANG MA SLOB Three months he tried to memorize those four lines and he couldn't do it. Okay, he didn't do it. DER NAS PA'I BA LA'ANG SRID DANG BCUG SRID DROD NAS Then, you know, he's teaching him in a village like the one in Eden's photo.

It looks a lot like India. That little village, you know, with mud mud huts and stuff. So they were in a courtyard, in a tiny village like that, and he's trying to teach his brother, right, this verse.

Then, of course, there are cow herders and sheep herders walking by, right? And even they learned the verse.

[Говорящий 2] (46:15 - 46:15)
Okay.

[Говорящий 1] (46:16 - 1:12:18)
Just listening as they walked by, they learned the verse. Okay, but he couldn't. All right, LAM DU'I STONG PA DANG.

This is cute. DE DAG GIS KYANG LAM PAR MCHED DO DUS GZHAN ZHIGS NA BAR PA LAM CHEN GYI DUS MED GANG GI'I DUS NYAMS DU Then the older brother was looking at his younger brother and then he thought, how am I going to... How's this going to work out?

How can I train him? Should I be a good guy or should I be tough with him? Okay, should I do what?

Nice guy or should tough love? What's going to work with this guy? DUS MED.

Every teacher has to make this decision, right? NYAMS DAG BSAM NA MED PA'I DUS BA MTHONG NAS Then he saw that if he insulted him and hurt his feelings, that he could train him. Okay, so he did that.

DI DUS MED DUS NI DE'I DE'I DE NYA BA NAS GSUNGS TE He grabbed him by the scruff of his neck. RGYAL CHE GYI TSE LUS CI ROL DU BRTAD NAS RGYAL CHE GYI TSE LUS CI ROL DU BRTAD NAS Then he took him outside of Jetavana, the garden where the Buddha spent a lot of time. He dragged him by his neck and just threw him on the ground outside the garden and said, BUL BA, you are slow.

PHYOG TU BUL BA, you are magnificently slow. YIN NA RAB TU CHUNG BA'I DE'I PHYI BYA, why the hell did I ever make you a monk? You know, you're impossible.

He just threw him on the ground. DE NI NA DU GCIG You can just stay here. Don't bother me anymore.

He threw him on the ground outside the garden. DA NI BDAG DGE SBYONG YANG MA YIN, DRAM ZE YANG MA YIN Then the little path was very upset. He said, Now I'm not a Buddhist monk and I'm not a Hindu sage either.

I'm nothing. NYAM DU NGOS PA, he started to cry. DE NAS BSTOD PA THU BYED CHEN PO'I GUL TE, the Buddha, of course, was sitting inside and he was...

THU BYED CHEN PO'I GUL TE means his maha karuna, right? His love forced him to do something. NYAM DU LAM PA GYUR CI PHYIR DU Then he came outside the garden and said, why are you crying?

Then BDAG KHYEN PO'I MED DO, My Khenpo has discarded me, given up on me. Khenpo in those days didn't mean the abbot of a monastery. It meant the person who gave you your vows.

He has given up on me. DE TSE STON PA'I PHYI PA'I THOS PA GANG YIN DANG, SKAD PA'I MED PA GANG YIN PA, DE NI KHYE MER CHOG YIN GYI, PHYIS PA'I THOS PA DE LTAR MIN, then that Buddha said a verse of scripture. He said, PHYIS PA'I THOS PA GANG YIN DANG, If you have a choice between being praised by foolish people of the world or being insulted by a sage, you should go for the insult.

Or, you know, if a sage honestly tells you you're not so good, you have something you need to improve, that's preferable to the praise of foolish people. DE NI KHYE MER CHOG YIN GYI, PHYIS PA'I THOS PA DE LTAR MIN, BU'I KHYOD KYIS KHYEN POS NI SKAL PA GRANGS MED GSUM DU DKA' BA'I DUS MED PAR BYED DUG, Your older brother who gave you your vows, he didn't... The reason he was able to learn so quickly was that he spent three times ten to the sixtieth power eons.

Training before. Three times ten to the sixtieth power. It's called GRANGS MED.

Each each power of ten has a different word in ancient Buddhism. And ancient Buddhism measures atomic particles down to ten to the... extremely tiny measurements, and then it has numbers up to the sixtieth power.

Different names for each number. So anyway, GRANGS MED means sixtieth power. And to memorize those is a pain in the ass.

Okay, GSUM DU DKA' BA'I DUS MED DKA' BA'I DUS MED. PAR BYED DUG, your brother has studied for billions of years in his past lives, and he mastered the six perfections. DE GSUM RAB DI GRUB PA MA YIN GYI, it isn't like he just got some teachings in this life, and he's so smart.

It's not that. NGES NI DE LTAR DU GRUB PA YIN NA GYUR DE BZHIN ZHES PA LAS LOG NUS TZAM If I were to teach you, would you be able to learn from me? The Buddha says to Little Path, okay?

TZAM GSUM PA NA, GSUM PA BDAG NI BU BO BZHIN DU DU. Then Little Path says, look, I'm slow. I'm extraordinarily slow.

I have a tiny intellect. I have an extremely tiny intellect. Then you can try to teach me to read.

He was offering to teach him to read. You can teach me to read, but I don't know if it will work. DUN PA'I GSUM PA, the Buddha said, GANG GI GCIG PA CI NI RIG, DE LA DE NA DE SKYE YIN, A fool who knows he's a fool is a wise man.

Okay? Fools who think they're wise men are fools. Got it?

That's nice. That should be a in a There should be a kirtan of that. BZHIN DU GCIG PA YIN, they are worse than fools.

He said, they are worse than fools. Fools who think they are wise are worse than fools. ZHES GSUNG NAS, RNAM PA LA BDUL SPANG NGO THRI MA SPANG NGO, ZHES BYAR BA'I GCIG NI RTZAL BA DANG, YANG MA SEMS PA LA.

Then he tried to teach him a tiny line with only two phrases in it. It goes like this. Maybe you can learn it.

It's called, say, BDUL SPANG NGO. BDUL SPANG NGO BDUL SPANG NGO THRI MA SPANG NGO THRI MA SPANG NGO So since the second half of the second one is the same, it's even easier. BDUL SPANG NGO THRI MA SPANG NGO He tried to teach him that.

BDUL SPANG NGO, THRI MA SPANG NGO Just say that. BDUL SPANG NGO, THRI MA SPANG NGO. He couldn't do it.

He couldn't do it. I'm going to check next time we meet. All right.

BYAMS PA'I DE'I SKYE DI LAS BYANG BAR BYA'O Then the Buddha thought, I have to purify his karma somehow. He has a block. He has karmic obstacles.

Then what's the best way to purify his karma? BYA'O NYAM DU SGONGS TE LAM PAR GYUR GYI DGE SLONG RNAMS KYI SPYIL THAMS DAG YID NUS SAM Then he said to Little Path, If I gave you a job of cleaning the monks' sandals, while they are in the temple doing their prayers and stuff, you have to leave your sandals outside, right? Even at Serra, it takes half an hour to find your sandals after the soap.

Because you're always late and you're running and you throw your sandals in the pile. And always some beggars will come and steal a few of them. So anyway, he said, could you clean the monks' sandals while they're doing their prayers inside the temple?

And he said, I can try. I can do that. YID NUS SAM TSUN PA DE'I NUS SOGS SHES PA I could do that.

DBO NA SOGS LA DGE SLONG RNAMS KYI SPYIL THAMS DAG LHAM THOB KHU CHEN DAG CI ZHIG Then you come and you clean. Then he names different kinds of shoes. And God bless.

I have no idea. I researched it for you. Some of them were sandals, some of them were shoes with buckles, and some of them were low boots.

Can you clean them? He said, I'll do. DGE SLONG RNAMS KYANG DI LAS BYANG BA'I PHYIR DU DE DAG PHYIR DU SPYUL LA Then he told all the monks, we have to clean this guy's karma.

So make him clean your shoes all the time. Every time you see him, say, hey, my boots are a little dirty. Make him clean them.

SPYUL LA ZIG GNYIS GYI GANG LTAR KYANG RJES SU LOB ZHIG And when he cleans your boots, yell at him those two verses. I mean, you know, what was it? DUL SPANG NGO PHYI MA SPANG NGO Yell at him.

Just yell it in his ear while he's cleaning your boots. Okay, let's see if we can get him to remember that much. BYED RGA TSOGS PA LTAR BYED PA RNAM ZHIG GANG LTAR GNYIS PO LOB PA NA STON PA'I DAG PHYIR LHAM PHYIR MI DGOS PAS At some point he actually learned those.

Okay. He got it. DUL SPANG NGO PHYI MA SPANG NGO.

He got it. He got it in his head. Then the Buddha said, STON PA'I DAG PHYIR LHAM PHYIR MI DGOS PAS Now you don't have to clean boots anymore.

You don't have to clean the shoes anymore. GANG LTAR GNYIS PO DON CING TSUL LA GANG DU CHAGS LTAR GYIS ZHIG Now I want you to say those those words over and over and clean the temple. You'll be the temple cleaner.

I'll give you a broom and you will clean the temple. And then just keep saying those words over and over. LTAR DU CHUG PA NA KHOS KYANG TSUN DU SKYES NAS Then Lham's little path got kind of into it.

He said, God, I memorized something. I'm a real monk. And he's cleaning the temple and he's he's reciting the words.

KHYAD DAR BYED PAR SANGS RGYAS KYI THUD Then the Buddha used his mystical power. TSUL LA GANG GI YAS CHOG KHYAD DAR TSAR RE YUN CHOG GDUL GYI GANG Every time little path cleaned the dust on the right side of the temple, the Buddha created more dust on the left side. YUN CHOG GDUL GYI GANG YUN TSAR RE Then he would move over to the left side of the temple and sweep that and the Buddha would send more dust to the right side of the temple.

So he never finished. Then he had to say the verse over and over again. TSAR RE YOD DU KHYAD PA'I CHUNG BA'I YANG BAS PA'I LAM PA'I LAM PA LAS SGRUB PA'ANG NAS STI NYAMS TSAMS PA'I BRTOS PA'I Then he was sweeping all day and he was reciting his little verse all day, which is DUL PA'NG'O PHYI MA SPANG NGO Maybe this is a trick to get us to learn it.

BRTOS PA'I BRTOS PA'NG'O Then he started wondering, why did the teacher teach me that? Why did he say DUL PA'NG'O PHYI MA SPANG NGO? What was he trying to do?

He started thinking about the verse, the words. KHYAD PA DE NANG GI RDUL LA BSGONG SAM I think it... DUL PA'NG'O means clean the dust.

PHYI MA SPANG NGO means clean the impurity. Clean the dust, clean the unclean. Clean the dust and clean all unclean things.

Then he said to himself, I think it's NANG GI RDUL. I think it's NANG GI. What's that?

My inner. I think he's referring to my inner dust and not to outer dust. He got this, came into his head.

NANG GI RDUL LA BSGONG SAM PHYI RDUL LA BSGONG YANG PA SNGON PA'I THOS PA'I TZIG BYAS GSUNGS PA'O DE BLO LA NANG DE He was considering that and then suddenly a verse popped into his mind that he had never heard before. Okay, a verse popped into his mind that he had never heard before. DUL DER DU BYA'I DE NI SA DUL MIN The dust is the dust of your desire.

DUL NI DU BYA'I MING STE'I DUL KHYIM MIN Dust is just a name for desire. It's not a name for dirt. KHYAD PA BDAG GIS DUL DE'I RNAMS SPANG PA The wise clean the dust of desire.

DE DAG DE SHES BSTAN LA BA'I RGYUR Then they become established in the teachings of the Dharma. DUL DE'I SHES He heard it repeated in three variations. And desire was replaced with the word for anger.

And then anger was replaced by the word for ignorance. What is ignorance? Getting a boyfriend by going to Sephora and not to the nursing home.

That's ignorance. Don't think it's some like philosophical thing. It's just getting things the wrong way.

Not knowing how to get things. Anyway, he heard these three verses. So RING DE'O.

RING DE'O means it followed the same pattern. DE RNAMS KYI DON PAS DE BSGOMS PAS BDAG CANG PA THOB PO Sweeping the floor of the temple, reciting his two little words, and contemplating on how the dust was his three mental afflictions, he achieved arhat. He became an arhat.

That's cool, right? Nirvana. He reached nirvana.

SIG CHE DI LDO RANG DU DI LTAR RNAMS YANG SBYOR CHU PHYIR YID DANG LAM MA RNAMS KYI GSUNG YIN GYUR DU NI SA DU MA YIN DU CHAGS DU Then Pabongka goes off on a little, what do you call it? Tangent, and he says, okay, the wording of those three verses is different in the sutra as to our oral tradition nowadays. But it means the same thing.

It's just some of the words are reversed. DU CHAGS DU GZHIN RNAMS LA LEN, SKABS SGOS DE'I PHYIR DU GYUR CHUD ZAD PAR RNAMS BA LTAR It appears to me, he says, that the verses have been simplified by the lamas of the lineage for us. RNAMS BA LTAR BYIN If you do it that way, it's better, he says.

So if you want to memorize them someday, memorize the oral tradition rather than the sutra. And that's a comment in itself. But we're not going there.

You want to hear the rest? Ah, the rest is beautiful. Okay, we're going to be late for everything.

DE NAS BCOM LDAN BDE'I KHYAD LAMS PA'I YONDAN BDAG PAR BZHIN NAS Then the Buddha started to tell everybody how cool Little Path had become. KUN DGA'O SONG LA, LAMS PA LA Then he called Ananda, his famous disciple Ananda, and he said to Ananda, can you go to Little Path and tell him that I have selected him as the monk who is worthy to teach the nuns? So in ancient times, a monk was assigned to go teach the nuns.

And you can go off on, what do you call it, chauvinism in Buddhism and it's there. It's there and it's recalcitrant. It's old and it's there.

And we've tried to work against it and we've had some run-ins with the authorities. But in the end it has to be equal. In the old days it was not and it has not been.

And that's just the way it has been. And we're changing it. But it's a tense subject.

And we've had some heat. But anyway, that's okay. I think we're the first people to really take the women through a full Geshe course.

And I think that's cool. All right, anyway. Thalhinmi is in charge of teaching the nuns this week or whenever.

Which was traditionally the only way that the nuns could get a teaching. DGE SLONG MA RNAMS LA YANG, KHYOD RNAMS KYI STON PA LAM PA YIN NO ZHES RGYIS ZHIG And then Ananda go to the nuns and tell them I've assigned Little Path to be their teacher. ZHIG RGA TZA BA THAR BYED PAS Ananda did it.

LAM PA'I NI BDAG GIS YIN PAS BDAG PAR GZHAN NAS GANG ZHIN TSE LO Little Path understood that the Buddha wanted to show an example of someone who had cleaned their karma. And he gladly accepted the task. YIN PAS BDAG PAR GZHAN NAS GANG ZHAN NAS DGE SLONG MA RNAMS KYI JI LTAR BU MED KYI YUL LA NYES PA LA LTOS But the nuns said, look how the Buddha treats us.

Look how the Buddha insults us. DE LTA BA GSUM DU TSIG RJE GCIG YANG MA LOB NA He couldn't learn a single verse in three months. This monk.

DE NAS GSUM PA BDAG LA JI LTAR LTON PA RGYUR We are masters of the three pitakas. We are masters of one and a half thousand sutras. He couldn't memorize a single verse in three months and the Buddha sends him to teach us?

They were pissed off. DE LA LTON PA RGYUR ZHES BAR LAS PA LTAR They were amazed. RGYUR TE BYIN CHE THOS PA'I NYON NGOS BDAG DIR RONG MI NUS PAS THOBS SHIG BYA'O We have to create an incident out of this that will prevent the Buddha from sending these dumbheads to us in the future.

We're going to make an example of this guy. And then the Buddha won't send us monks who don't know anything to be our teachers. ZHES BAR LAS PA LTAR BYIN CHE THOS PA'I NYON NGOS BDAG DIR RONG MI NUS PAS THOBS SHIG BYA'O SEMS NAS, DGE SLONG MA CHUN NI DE CHUN NI DE means the group of twelve.

The gang of twelve. There was a DGE SLONG gang of twelve and there was a DGE SLONG MA gang of twelve. There was a gang of twelve naughty monks and there was a gang of twelve naughty nuns.

A lot of the monks and nuns vows were created because of these gangs' activity. Especially with each other. All right.

LAS LAS CHOS STON PA'I PHYI BZHIN DU MTHONG BA DANG They came up with a... Some of the twelve naughty nuns, famous twelve, they're very famous. They have a parallel gang in the monks.

CHOS STON PA'I PHYI BZHIN DU MTHONG BA BYED KHYAD TZAM YANG MED PA ZHAM They set up a throne that was like this high in the teaching place and they didn't put any steps on it. This is a very famous incident. It happened to Master Shantideva.

Anyway, they made like a twelve foot high throne. Like this throne, but twelve foot high and no way to get up on it. BYED KHYAD TZAM YANG MED PA ZHAM LAS LAS GNYEN YUL GYI MTHONG GYUR DE CHEN PO'I SKYE BA PHAL MO CHEN LA Then some of them went to...

What do you call it? What do you call it when people go to make trouble in a city like revolutionaries? They went...

The agitator. Yeah, like that. They went to agitate in Shravasti in the city and they advertised to the people.

SANGS RGYAS KYI STON PA NYON DU CHEN PO'I SKYE BA GZHI'I DBANG PA Tomorrow a very high Buddhist master is coming to the nunnery to teach. DE LA CHOS THOS NAS LDAN PA MA THO BA NI YUL RING KHOR BAR KHYAMS DGOS PA'I CHOS NYAN PAR YONG DGOS SO Then those who have not seen emptiness directly here's your chance. Come here, this guy.

Come here, this guy. And you can see emptiness. If you don't, then you'll have to suffer in sansara for a long time.

So you better come to the teaching. DGOS PA'I NYAN PAR YONG DGOS SO ZHES BRDUL DAG CHE BRDUL DAG CHE means they advertise. They spread the word.

BRDUL DAG CHE SOGS CHAGS BUM PHRAG BDOD MA GANG GCIG NI Then several hundred thousand people showed up. It says many hundred thousand people. GCIG NI DE MO Some came to see the show.

Some came to learn something. Two kinds of people came. GDU SO DE NAS SANGS RLAMS PA SON YOMS CHE Then on the next day all the monks and nuns went out for SON YOMS. SON YOMS means before noon you have to take your bowl, walk around the city, and try to get some food for the day. And that's all you're allowed to eat. You have to finish by noon. Everybody went out for their SON YOMS. SNANG DU YANG DAG SBYOGS LAS LANG STE Little Path also finished his morning meal and then he went into a deep meditation to prepare for the teaching. And then he rose. He rose from that meditation. LTAR BA'I RGYAS LA LTAN GYIS RGYAS LO MED Then with a big retinue of monks following him he went to the YAR GANG.

YAR GANG means the summer residence of the nuns. SPYOD DU MED PHYIR In order to teach the Dharma. SPYI LOGS SU SONG BA'I When he reached the side of the throne he looked up.

SPYI BZHIN DU MTHONG NAS And then he saw what they had done with the throne. It was too high to get onto. MTHONG NAS DE'I DE'I PA'I SANGS THO TZAM PA'I YIN YANG Have they done this out of respect or have they done this out of disrespect?

He checked with his clairvoyance. Is this a sign of honor or are they trying to humiliate me? He checked with his mind.

BYUNG ZAS NYAMS PAR ZHAGS PA He went into a brief meditation. THO TZAM PAR GZHAN NAS Then he understood that they had done it out of disrespect. They wanted to humiliate him.

Because he'd be standing there and he couldn't get up on the throne. Then CHAGS RNAM PO'I PHYED NA LTA BU RGYANG DE CI DE NEN NAS LAS LAS MTHONG Then he extended his hand like an elephant's trunk and he 12 feet up and he touched the top of the throne and he pushed it down. And he just got on.

Some people saw that. Some people didn't see anything and then suddenly he's just up there. He's just up on top of the throne.

Nobody knew how he got up there. LA LAS THUG MTHONG BA'I THUG LA DGOS TE SEMS NYAMS PAR ZHAGS BZHIN DU BSTAN LAS MI SNANG BAR RNAMS KA'I PHAG STE Then he started to rise from the throne into the air. RNAMS KA'I PHAG STE CHOG ZHIR RDZUS GRUG GI CHOG GRUNG RNAM PAR ZHIG BSTAN PA And then he made displays of power in the four directions.

He made displays of what do you call it? Yogic power in the four directions. I went and looked up the four but it's too much.

I think it's too much. I'll give it to you next time. Let's leave it for next time.

No, we'll leave a little bit for next time. I'll tell you next time. It's in the Kangyur.

It's very beautiful what he did. Okay, let's do it. THUG MTHONG BA'I THUG LA DGOS THUG LA DGOS BSTAN PA LA SHAR CHOG GI BRTEN GYI RNAMS SKA LA RNAM PAR PHAG STE First he disappeared from the throne and appeared in the sky, high in the sky to the east.

CHOS LA'AM ZHIG GIS BDAG TE SBYOR BA DANG BRAL BA DANG DUS PA DANG NYAL BAR BDAG CHE DO Then he displayed the ability to walk, to sit, to rest and to get up. These are called the four ways. You're either standing, sitting, walking or lying down.

He did all of them in the sky just so they knew he could do it. Then MED KHAMS LA Then he went into meditation on the element of fire. On the element of fire.

Element of fire means, it doesn't mean fire. It means heat. Like in science they call absolute zero.

Like totally cold or something like that. Element of fire in ancient times means the subatomic movement within substances. Like that.

Think of it like that. It's not some dumb thing about fire. They could control the basic elemental forces within matter.

He went into that meditation. MED KHAMS Like if you could walk on water, that would be mastery over the water element. MED LA YONG BA'I RJUG STE SRED DANG LDAN PA LAM PA MED KHAMS LA YONG BA'I GZHUGS PA'I LUS LAS UD ZER NA TSOG DI LTA STE Then his body started to burst into light.

Remember blue, yellow, red and white. TSUL KHAR BDAG DANG GSHEL DANG DNGUL GYI DKA' DO LTA BU BYUNG ROL Then his body changed into crystal and it looked like crystal. CHOG TU GSUNG DAG KYANG RNAM PAR BSTOD NAS LUS KYI MED NAS MED BAR ZHIG From the lower part of his body fire started to blaze.

LUS KYI BSTOD NAS CHU GRANGS PA'I RGYUN DAG And streams of clear cold water would flow from the upper part of his body. LUS KYI BSTOD NAS MED BAR ZHIG ZHAR CHOG SU JI LTAR BAR BZHIN DU Then he did the same in the south and then he did the same in the west and then he did the same in the north. This is all in the sky.

He's doing it way high in the sky. DE CHOG SHES RDZUGS KYI CHOG TU RNAM PAR BZHI ZHIG BSTAN NAS Then he withdrew all the all the miracles into his body and then he came down and sat on the throne to teach. He was ready to teach.

[Говорящий 2] (1:12:19 - 1:12:28)
It's like okay I think I'll have to do something like that.

[Говорящий 1] (1:12:29 - 1:18:02)
GZHAN GYIS PHYIR GDUG STE Then he sat on the lion throne. ZIN MO DAG, KHO BA DAG PAR GSUM DU TSIG CHE GZHIG GSUNG BA DE'I SDUG BSNGAL YIN SANG SDUG BSGYI PAR DU BYAS PAR TO'O Oh sisters, would it please you if I gave a commentary for seven days without stopping on the single verse that I couldn't memorize in three months. Then he started.

He said, the Buddha taught me this verse. He said, don't do anything wrong in your speech, your actions, or your thoughts. He said, with those lines he was teaching the ten non-virtues.

Then he went off on explaining them. JIG RTEN KUN LAS When he said, in the whole world, he was talking about the five parts to a person, the five skandhas. YONGS RDZIN YONGS RDZIN means nowadays YONGS RDZIN YONGS RDZIN means total holder.

But it is a special title given to the teachers of the Dalai Lama. So that CI BYAR RIN PO'I RJES was the YONGS RDZIN of his time. One of the two YONGS RDZINs of his time.

So YONGS RDZIN means a personal guru, a personal teacher of a High Lama from childhood. And you pick the best teacher in the country. So anyway, YONGS RDZIN YONGS YONGS RDZIN ,DOD CHAGS SHES RANG, ,'DI MU GSUM GYI YONGS RDZIN RTEN DO But in this case, YONGS RDZIN means total holder means the grasp that desire, anger, and ignorance have upon us.

And then he went off just on those two lines of the verse. All he got to was the first two lines of the verse. He didn't finish all four lines.

,'DOD KYANG RGYAL CHER BSTAN PA'I, ,SOGS CHAGS CI GNYIS STONG ,BSTAN PA MTHONG NAS CI GNYIS STONG 12,000 people saw emptiness directly by the time he had finished the second line. ,STAN PA'I SOGS CHAGS NYID DU DRIN DANG, ,KA'I GCIG GIS BDE BU ZHIG ,BDE BU ZHIG PO'I PHYI RIG SNGON DU BYED And then other people had other experiences of the four levels, meaning like arhat, once-returner, non-returner. ,KA'I GCIG GIS NYAN THOS DANG ,RANG SANGS RGYAS DANG, THEG PA CHEN PO DE ,SOGS SOGS BYANG DU DU SEMS BSKYED Then other people got bodhichitta in one of its three forms.

,PHAL CHER NI KHO BA'I RGYAL GSUM LA, ,DE PAR BYED SO And then almost everybody in the audience gained a sense of devotion for these ideas. ,DE SOGS ,DE NAS LAM PA RGYAL BYED TSEL DU, ,'ONG PA DANG Then Little Path came back to the garden, Jetavana. And the Buddha said, ,LAM PA DE NYIN THOS SEMS RGYUR BA LA, ,KHAS PA RNAMS KYI CHOG YIN NO And he said, this disciple of all of my disciples is the one who is the greatest teacher because he can change people's hearts.

I think we leave it there. That's why you should sweep your house. Don't forget.

Don't forget the reason for the story. It's beautiful. These things can happen to you if you follow There's a very serious vows, monk's vows, bodhisattva vows.

There are vows against breaking tiny vows. There are vows against thinking that tiny vows are unimportant. So don't think it's something you can skip.

I'll skip the sweeping and get to the meditation. He says, even if the room is clean, tidy it up again. Even if the floor is spotless, sweep it.

Because that's not the point. Do it. I used to think also it got me up out of bed and moving around and doing a few uttanasanas.

Really. And then when you sit down you're all fresh. Make your house a temple and make it elegantly beautiful.

You never know who might show up. Dennis, you want to take a shot? This is the gewa one.

Okay, here we go. Sachi, sachi. BUD KYI CHOS SHING YIN ME DOR THAM RIG RAB RING SHING YIN ME YIN PA'I SANGS RGYAS SHIN DU RIG TE DUS BA'I RIG RAB RING SHING YIN ME YIN PA'I SANGS RGYAS SHIN DU RIG TE DUS BA'I RIG RAB RING SHING YIN ME YIN PA'I SANGS RGYAS SHIN DU SANGS RGYAS SHIN DU RIG TE DUS BA'I RIG RAB RING SHING YIN ME YIN PA'I RIG TE DUS BA'I RIG RAB RING SHING YIN ME YIN PA'I RIG RAB RING SHING YIN ME YIN PA'I you