Занятие 4, часть 2

[Говорящий 1] (0:00 - 26:20)
All right, here we go. CHOS PO BU LUG NI If you want to know how to offer this water offering, right? By the way, I think he's going to say it sooner or later, but there's a tradition in Tibet that says, maybe it's better to offer water because you won't get proud about it and you won't get cheap about it.

You see what I mean? It's free. You won't worry about how much you're spending on your offerings.

And also, you're not going to think, my water is better than everybody else's water. Like that. So, there's no competition and there's no expense.

So, there's no danger of competitiveness and there's no danger of cheapness, right? Stinginess. Okay, here we go.

CHOS PO BU LUG NI If you want to know how to make the water offerings, MYON CHUB LTA BUR TSUN NA if you're working on the water bowls, STIG RNAM LAS PA'I PHYI You should wipe the water bowls well, okay? And you take a cloth like this. I don't know, let me see.

I'll get one bowl, okay? And before you make the water offering, the cloth covers both hands. And you, and you, PHYI means you wipe it out well.

If you live where I live, the water dries up. The water where I live is half arsenic and in the desert. And it makes water stains on the bowls.

So, you have to get them off. It's important that the water bowls be perfectly clean, okay? LAS PA'I PHYI Then you set them down.

And KHOD PO'I TSE means they, you have to be careful how they're arranged, okay? And you get good at it. You get very automatic at it.

But they shouldn't be too far apart and they shouldn't be too close together. They say that they should be the distance of a rice, a grain of rice apart, okay? That's the correct distance.

It's probably what in centimeter? It's a millimeter, two millimeters, something like that, okay? What do you call it?

Like a quarter inch or something. Between an eighth and a quarter inch, all right? Something like that.

THAG RING LA They say if the water, okay, if the water bowls, if you're sloppy and you don't set them down in a nice, if you set them down too far apart like that, okay, then THAG RING LA LAMA DANG BRAL, you might be separated from your teacher, okay? This kid's very paranoid, okay? It's not fun after a while.

Like, oh my god, I'm not going to see my teacher today. I put the water bowls too far apart. It's all just a trick to get you to think about how important it is to be near your Lama, okay?

So it's not that you're going to go to hell, water bowl hell, and you'll never see anybody there because it was a quarter inch apart. Don't think like that. I know, I don't know, American Buddhists can be very fundamentalist.

Some of them can be very like fundamentalist. They're not fun to be around. They're very like nervous and they're like staring at your water bowls.

And, you know, but they read that they're not supposed to be judgmental but they're looking at you like, you know, they get more, there's no Tibetan monk who thinks like that. It's all the American Buddhists. You see what I mean?

First generation fundamentalist, you know? And then later generations, they calm down a little bit and they have fun and they make it nice, okay? So anyway, by tradition, you're supposed to think, be aware of your Lama and how much you'd like to be with your Lama and then make sure the bowl is hugging the other bowl the way you would want your Lama to hug.

You see what I mean? And just think pleasant, nice thoughts as you put out. Don't think like, I'm in a rush.

I got 14 minutes to do this. I have a meeting at work. You know, don't waste the time that you're putting out often.

We talked about the other day, somebody asked a question about how long should they practice? Put time on either end of your practice, okay? Get up 15, 20 minutes before you're going to start your meditation.

Have time to make yourself a little tea. I go out and feed my birds. I hang out with them for a while.

I go look at the roses, see how they're doing. Then I mosey on in and start my meditation. It's not like I jump up and I run to the meditation cushion and I got 14 minutes, you know what I mean?

So that's how you should do everything actually. Show up a little early for meditation. Enjoy everything.

Put the bowls nice. If you don't have time to do the bowls, then forget the bowls, okay? Put a banana on the altar and sit down.

Really, I'm not kidding. Don't get nervous. Don't pile up your practices so that they cause new anxiety in your life.

I'm a bad Buddhist. I didn't put my bowls out this morning. Maybe you didn't have time.

That's okay. If you have time, set the bowls out nice. They told me when I became a monk, they said, you have to check your vows six times a day.

I have, I think it's 513 vows or something. If you count the bodhisattva vows and the tantric vows and the monk's vows and the other vows, I'm supposed to check them six times a day. That's 3,060 checkings.

And I went on a one month retreat and I started like at three o'clock in the morning and I started checking my vows. And you can't do it. It's not physically possible.

You can't go through your vows six times a day, all the vows you have. If you try, you're just going to get nervous and then you'll break more of them. So make your practice leisurely and fun and have a good time and leave yourself time.

So if you don't have time to do water bowls, don't do them. Just put a flower on the altar or something like that. Go to the altar 10 minutes before you're supposed to start meditating and enjoy yourself and think a little bit and relax and talk to your altar.

And then leave yourself like 15, 20 minutes on the other side of the meditation to come out of it sweetly and hang out with Buddha or something and then go to work. Don't smush it up to one minute before you have to get in the car. Leave some time on either side.

If you can't do all the fancy practices, then cut them. Cut them. Don't be one of those people who adds, I've met so many frustrated Western Buddhists who are, they took 14 secret initiations.

They're supposed to do 48 mantras every morning and they come and confess to me. I mantra number 27, I forgot. And I'm going to go to hell.

And I'm like, just calm down. Say your teacher's name three times every morning. That's enough.

And like that, don't get all nervous. Don't let it all become another guilty thing. Leave 15 minutes before, leave 15 minutes after.

And do it sweetly and take your time and do it nicely. And do less things. Do less practices.

They'll come out better. Anyway, if you have time, make sure they're all equidistant. And think about, I don't want to be separated from my teacher.

DUR BUDDHA YON CHOG LTAR BA'I LAS PA'I PHYIR PHAR DA'I RIGS LA BSLAB PA DANG BRAL CHING GCIG LA GCIG LA THUB NA DBANG PO LTUR BA If they are too close, you will lose your intellect. You'll become more dumb. I don't know why, okay?

But it says that. You won't be as, like somebody will get up and explain the three flavors of emptiness to you and you won't understand it, okay? So I guess you're supposed to think about that.

I hope I'm, I hope my mind is clear enough that I can have all those high thoughts. I hope I can understand the teachings. Think about that when you're putting out the water bowls.

Got it? Okay. And don't go crazy.

Don't do this American fundamentalist Buddhist thing where, oh, you're a bad person. Your water bowls are too close. Just let it go.

That's all so weird. No Tibetan monk does that, okay? GCIG LA BSLAB PO LTUR BA DGRA BYIN NA MYO BA SEMS Normally these are made of bell metal or brass or copper or silver, okay?

And if you bang them, listen, okay? You will go cuckoo, okay? MYO BA means crazy.

You'll have mental problems. So I don't know exactly what that's all about. But I think it relates to yelling in motels at two o'clock in the morning in the corridor.

Because we travel all the time. We're in motels a lot. And sometimes we forget we're there at two o'clock.

We just got to Moscow. We're walking down the corner and we're screaming. We're yelling down the hallway.

And that would be a karmic cause of craziness because you're disturbing other people, all right? Like that. It's similar.

MYO SO SBYUNG BA LTAR MYIN CHING YOD KYOG SBYUNG BA LTAR MYIN CHING YOD KYOG MED PA So be careful with the distance. Don't be careless and bang them into each other. And then he says YOD KYOG MED PA.

YOD KYOG MED PA means make sure they're parallel to the edge of the table and they're not like this, you know? They should be all in a straight row, okay? And it's a practice.

It's a practice in awareness, right? Like those Zen monks who rake the gravel and stuff. It's a practice like, okay, let's make it straight.

We'll have the same distance between all of them and nobody's closer, you know? And it's just a, it's an exercise in care, in having care, okay? All right, MYO SO SBYUNG BA LTAR DE YANG NUS STONG PA YUN YIN DU SIG NA SON NAM NYAM DE Okay, so I'm going to pour the water into the, where's Susie?

You want to help me? Come. Can you pour the water into here?

You start over there, I'll start over here. It's all wet here, we haven't done a very, we're probably going to go to hell or something. Okay.

Okay. So, before you go to bed, it's tradition to empty your water bowls, okay? You're not supposed to leave them overnight.

Why? Because when you die one of those nights, you won't leave a job for somebody else to do. That's what you're supposed to think, you know?

One night I will die. Okay. Blessed, pray the Lord my soul to keep if I die before I wake.

Something like that, okay? It's all backwards. It's a practice of impermanence, it's a practice of death meditation to empty your bowls every night.

So that if you die before you wake up, somebody else won't have to clean it up. Okay? It's a Buddhist meditation, it's a death meditation.

Empty your bowls every night. It's bad luck to leave them facing up empty. It means, you know, you have nothing to offer and you don't care that you have nothing to offer.

So it's tradition, although he doesn't say it, to... So you're the altar, okay? I'm the person.

You would... You're the deities, I'm the water offerer. This is the room.

You are pictures, okay? Then it's tradition to stack them like this. First one is down and then you stack the rest like this before you go to bed.

These are kind of hard. They're not normal shape but you... Probably if they fall down you're going to break your leg in a roller skating accident.

I don't know. But anyway, you set them like that and then they'll dry out overnight and they don't get water stains in them. So you put all of them like that.

When you wake up in the morning and you have already cleaned your room and you've tidied up the altar, and then it's time to make the water bowl offerings, there's a tradition. You stack them like that. I'm not going to do all of them because they'll fall down and I'll break my neck in a subway someday.

Supposedly you have 1, 2, 3, 4, 5, 6, 8 water bowls, right? Which we'll talk about later. And there's a mudra, there's a hand gesture.

ARGAM PADYAM PATHI BUDDHE DUDDHE ALAKYE GANDE NUDI SHABDHA AHUNG There are gestures that you use. But let's say I have 7 water bowls. You stack them all 7 and you pour the water in the top one.

And then you can hold them in your hand. Although these are too many to hold in the hand. And then you pour a little bit in this one like that, you see?

You pour most of it in the bowl underneath and then you put this bowl here. And then you pour most of it in the next bowl and you set out the next bowl. And that way you go.

So they'll all have a little bit in them. Then you take the... The point is that you never put down a water bowl which is empty.

See what I mean? You pour it from bowl to bowl and then in the end you have a little bit in each bowl. Then you add water.

Then you fill it up. And then you straighten them out. CHOS NA LUG GRIG NA SON NAM YANG PA'I NYID NA MI RGYUD NA THING NAM SRED PA'I RNAM PAR BYA'O CHOS NAS LUGS PAS GRU GSUM GYIS BYIN GYI BSLAB You can also do the three holy syllables.

You go like this. Like that. OM MA HUNG means may I act like a Buddha.

May I talk like a Buddha. May I think like a Buddha today. Like that.

And you say those three syllables for each bowl. OM MA HUNG BYIN GYI BSLAB CHOS DE OM MA OM MA GO BZHIN DU STONG PA MIM PA RIM BZHIN DAM Pour from the top bowl to the next bowl until you have all eight bowls out. So let's just say they're all out.

RIM BZHIN DAM DE NAS BUDDHO LHAG PA YAG CIG GI BUDDHO BAR BYED PA SOG MA GOS PA MI CHA BAR So in Tibet it's considered in Asia it's considered disrespectful to offer a beverage to somebody with a single hand. You should offer, would you like some tea? Or may I offer you some water?

And you don't go like that. It's considered more what do you call it? Polite.

Honorable to use both hands. May I offer you some tea? Like that.

So don't pour them with one hand. Pour them with two hands. People have accused the Lam Rim writers, they're too anal.

They're just getting crazy. This is too much. Who writes a book about how to pour water into a bowl?

Pabongka did. And you can appreciate it. You can make it a practice.

It's like a tea ceremony in Japan. If you've ever learned that or flower ceremony. It's a whole thing.

It's a whole beautiful practice. It's a practice of awareness. It's a practice of elegance.

And you should be elegant in your practice. You offer it elegantly. I think a lot of us were a little bit un-elegant.

And I think to add elegance to our repertoire would be sweet. RIM SHIN TRUNG DE NAS BU YIN SREY LAM RIM SHIN TRUNG YANG PO CHEN PO ZHIG LA SOGS SOGS BYA ZHIG PA LTAR BYED DGOS Pour it as if you are pouring Tibetan tea for the king of Tibet. So you wouldn't go to the king of Tibet, here, have some tea, man.

You would like, may I offer your honorable to have some tea. The word for tea when used for a king is different from the word for tea when used for your friend. It's called SOGS BYA which means would you deign to drink this tea?

The word is called tea which is deign to be drunk. Would you take this tea which is deign to be drunk? And they say, I would deign to do so.

There's a whole separate language in Tibet. Which is a big headache if you're trying to learn one language. You got to learn three languages because they're different language for writing letters.

There's an epistolary Tibetan which you never heard of. Much less learned. STONG PA NAS SHIN BRTAM SEMS BSLAB PA YIN TE SEMS BSLAB PA YIN TE DE YANG NEN DANG MA SHES The text say the way you pour it should resemble a barley grain.

A grain of barley. The way you pour should resemble a barley grain. Those of you who did the seven year intense tantric course at Diamond Mountain, you had another metaphor for a grain of barley.

What was it? When you do retreat, you should go in like this. Watch my hands.

You should go in like this. Easy. Then build up, build up, build up, build up, build up, intense halfway through.

Then taper off again until the end you're just doing, maybe you're practicing an hour a day or two hours a day, but in the middle you're doing 14 hours a day or 16 hours a day of meditation. You see what I mean? That resembles a grain of barley.

When you say you should do it like a grain of barley in Tibet, what you're saying is you should start small, increase, and then end. What's it mean about pouring? When you pour the water in, and this is when you offer tea in Tibet also, which is the most important thing in Tibet.

It's the mcburger of Tibet. It's tea. Tea is a huge part of Tibetan culture.

You must pour it correctly. You don't slop it in like that. You start with a thin stream, then you increase to a thicker stream, and then you go back to a thin stream.

You start with a thin stream, then you increase, increase, increase, and then cut it back. I guess people do that with wine in restaurants. A good waiter, they make a big deal out of it.

I don't know what they're doing exactly, but you start with a little stream, then you increase, increase, then you cut it. Okay? Like that.

It's just all a practicing awareness. It's all a practicing awareness. David Life, the founder of Jivamukti Yoga, he came to my Sriya retreat, and he taught us yoga in a yurt in the middle of the desert in 120 degrees.

He was sitting there one day. He could talk, we couldn't talk. It was probably fun for him after New York because he got to yell at us and we couldn't say anything back.

He said one day, he said, if I could walk across the room with true grace, I would consider myself a yogi. If I could stand up and walk across this yurt, which is 22 feet, I measured it in the thousand days I was in it. If I could walk across this yurt with perfect grace and elegance, I would be a yogi.

I don't have to do all this awesomeness. See what I mean? Just to do one action with true elegance and grace.

That's the point of this practice. It's not that you get all nervous. Oh, I'm going to go to hell if I don't pour these things right.

It should be a practice of being elegant. Then it should carry over into your life. You should be elegant towards the people you're around.

Don't be abrupt. Don't talk too fast. Don't yell at people.

Be a little graceful. A Buddhist should be graceful. May I get you a cup of coffee?

Yes. Would you like honey? What do they call that?

Fake sugar? Saccharine or whatever. Stevia.

Or would you like— I have also— What's that? Agave or what's that tree sap thing? Maple syrup.

What would you enjoy? See what I mean? Say it sweetly and calmly with a smile and with true affection.

A lot of respect is affection. They are very closely related. You can be respectful and be mean.

Affection is the highest form of respect. Someone comes to your house and they say, may I offer you a coffee? How do you take your coffee?

Do you prefer instant or do you prefer ground? How strong do you like it? Do you want me to heat the cup or not?

You see? How much sugar will you take? You make it a whole practice of serving them for five minutes.

Concentrating completely on their desires. Then that overflows into your life and you become a more compassionate person because you practiced with tea or coffee. Got it?

It's a very elegant practice. It should be like a ballerina. All right, here we go.

,RIN ZHIN DANG, ,DE NAS BU TZE LAG PA YANG, ,DZIN CIG RANG DE YANG, ,DE YANG NI BRTAM RANG ZHIG THAR ZHIG, ,THOG THAR CHA, The beginning of the flow of the water and the end of the flow of the water should be ,CHA MO, more fine. Sanskrit is ,GZUGS MA. And then the middle of the flow of the, what do you call it?

The flow should be fatter. You got to practice. You can sit there all day and practice.

All right. Practice on your friends. ,GONG PA CHE NAS BU, ,CHER LUS NA TSUL KHRIMS CHAL ZHING, If the water spills out, you will have trouble keeping your morality because you're sloppy.

Because you're sloppy.

[Говорящий 2] (26:21 - 26:21)
Because you're sloppy.

[Говорящий 1] (26:21 - 41:59)
It means that the source of all happiness on this planet is being careful not to hurt other people. The source of all happiness on this planet is to be careful not to hurt other people. Don't hurt them physically.

Don't steal their things. Don't mess around with their partners. Don't lie to them.

Don't, how do you call it? Don't split up people with your speech. Don't talk harshly.

Don't gossip. Don't be sad when people get things and happy when they don't get things. Like that.

That's a Buddhist Ten Commandments. Don't learn to restrain yourself and to act gracefully and kindly and don't overstep the boundaries of what would hurt another person. You see what I mean?

Even in a little tiny way. So, when you pour your water bowls, you reflect on the state of your own morality. I will restrain myself, control myself, what I say, what I do, what I think, and not a single drop will fall out.

You see what I mean? You make it a practice of watching yourself. Then that should flow over to how you talk to other people.

You see what I mean? I won't exaggerate anymore. I won't criticize.

I will be gentle in my speech. Like that. As you pour the water, think about these things.

That's the idea. CIN LA TSUL KHRIMS CHAL ZHING MA KHENG NA LONG CHEN NYAM PAS But if you don't put in enough water, you'll be broke all the time. You won't have stuff.

SBYUR RAS TSOS TZAM STONG PO CHOG The length of a piece of rice should be, the water level should be the length of a piece of rice below the top of the bowl. You know how you fill it up too far and then the water tension just keeps it in? Right?

Like that. It's going to overflow. There.

It overflowed. Don't pour in so much that the water is like that on the pump. That means you lost your concentration.

You see? You were supposed to stop when the water level got to one rice length below the top of the bowl, but you were careless. And that means you'll be careless with other things.

It also means you won't be able to meditate very well. If you can't concentrate for the two seconds that it takes to pour water into a bowl, what makes you think you're going to be able to concentrate for 10 or 15 minutes? You see what I mean?

It's the same thing. MA KHENG NA LONG CHEN NYAM PAS MA ME NI Let me think about it. We better keep going.

I was going to take questions, but at least I want to finish the second homework. We're supposed to finish the third homework. MA ME NI NANG ZAL YIN PAS SHIN TU ZAL ZHING ZHES RING BA'I RTEN DU RGYUN GANG RING GNAS PA Now we're on to another kind of offering you can make on your altar, which is a candle.

Okay? Which is a candle. If you want to get fancy, which is enjoyable, learn to make a butter lamp.

There's a skill to it. I can teach you this week, okay? Jing Mei, you have a butter lamp?

You have a butter lamp? So I need some real cotton and not synthetic cotton. I need star flower stalks.

Not too thick. Toothpick is too thick. I need a nice ghee that's not overcooked and not undercooked.

I'll teach you how to make a butter lamp. They're very beautiful. They're very nice to make.

You make the wick with your hands and then you can offer a butter lamp. They smell nice. They smell like popcorn.

When you offer a butter lamp, make sure it's burning brightly. Make it in such a way, if you make the wick too thick it will burn too fast and it will get black and it will get sooty. If you make the wick too thin, it will sputter out.

Make the wick a nice thickness, which I'll teach you, okay? I'll show you a wrong one and I'll show you some right ones. Make it so that it burns as long as possible because that's good luck for you living a long life.

Okay. SRED DE BA LEN PA NAG DGOS SUM MED RTOGS SOG CHOD PAR GZHAN YANG BU LUS DE RING DE Say ring day. Ring day.

Ring day. Nyingpo has to learn the word. Ring day means continue this pattern with the other things.

Ring day means continue this pattern. In logic it means I'm not going to give you the 42 permutations of this idea. Ring day.

Just follow the same logic for the rest. Ring day means that. He's talking about when you do the flowers and the other offerings, follow the same pattern.

CHOD PAR RE REG PEN YONG CHOD PAR YOD PAR There are 10 benefits to each of the traditional offerings. There are eight traditional offerings. That's why we offer eight water bowls.

ARGAM PATING PHUGAY DUGAY ALOKAY GENDAY NIRDAY SHAPTA How many is that? Let's try again. You count, okay?

ARGAM PATING PHUGAY DUGAY ALOKAY GENDAY NIRDAY SHAPTA Eight? Yeah, that's why there's eight water bowls. Each of the eight has 10 benefits.

He says, which you can find in the sutras. Geshe Michael went and found it in the sutras. I thought, heck, I'm only going to do this once.

I might as well do it well, right? Even if we don't finish for 15 years. I'll give you the 10.

I found them. It took me a long time. Again, for the Hamburg friends, it's only because it's in the computer.

We have 25 years of stuff in the computer. That sutra is finished. And I found it.

But we haven't finished all the sutras and we still have to go. Here it is. I got the sutra.

METHOG What's methog? FLOWER Here are the 10 benefits of offering flower. Maybe we won't finish tonight.

But I just like to talk about it. By the way, ME means what? Fire.

THOG means the top of a flagpole or the tip of any sharp, mainly the top of something. So, METHOG, the word for flower is flame at the top. It's a beautiful word.

I like it. METHOG means flame at the top. It's the word for a flower.

Here we go. CHUG KHANG GZHAN NA What are the 10 benefits of offering flowers? JIG RTEN NA METHOG THAG PAR GYUR BA Number one, you will become like a flower in the world, meaning people will enjoy your presence in the world.

You will be someone who brightens the world. Number two, DE NYA'I DBANG PO RNAM YANG NYAM PAR MI GYUR BA DANG Number three, your faculty of smell will remain strong for the rest of your life. I don't have a good faculty of smell because I commuted through Cancer Alley for 15 years to make money for the monastery, Northern New Jersey, where they refine all the gasoline in America.

So, I drove through that cloud every day for 15 years and it burned out my nose. But I was happy. Rinpoche had an extremely sensitive nose.

And if you had secretly eaten spaghetti with garlic in it in New York a week before, he would yell at you. I'm not kidding. It's supposed to be bad luck for monks to eat garlic.

Supposedly it raises your sex drive. So, he would yell at you. He could smell it.

It's very unusual. Anyway, if you offer flowers which are fragrant, you will always have a strong sense of smell. LUS KYI GCIG RNAM PAR DAG PAR GYUR BA You won't need to wear a deodorant.

Your body won't smell. Your body will never smell. If your morality is good, generally if your morality is good, you don't sweat much unless you go to Mercedes's yoga class.

And it doesn't smell even when you do sweat. GCIG RNAM PAR DAG PAR GYUR BA That's a very interesting thing. It's called the fragrance of morality.

A truly moral person, their body smells fragrant. When you get close to the Dalai Lama, I have, you can smell like a jasmine smell or something. And it's called the fragrance of a moral person.

My Lama also, when you get close, you can smell like gardenia, like that. It just comes out of their body. PHYOGS DANG PHYOGS TZAM GZOD NAM SU DE TSUL KHRIMS KYI PHYING NAS DANG BAR GYUR BA The fragrance of the morality spreads.

People talk about them who live a thousand miles away. It's not that they smell them. It's metaphorical.

The fragrance of the morality becomes famed. And people are saying, that guy, he ran after my car because he forgot to give me five cents from the change from the pizza. Like that.

Like Abraham Lincoln, what? He walked, he borrowed a book and he forgot it and he walked ten miles to take the book back. Like that.

JI BSTAN GYI NGON DU DRO BAR GYUR BA You will become preeminent in this world. You will become a cutting edge person in this world. How many we got?

Six, I think. Here comes seven. SDUG PA'I PHYIR NANG DRO BAR GYUR BA Things come to you which are very beautiful in your life.

You can start to notice that, like well-made things, rare things, exquisite things, lovely things. They just start showing up. I went to, in Thailand, I used to work in Thailand, in Bangkok and I went to buy a Buddha image.

I went into an old Buddha image shop and there was a bronze, a European bronze antique of an angel slaying a dragon. It was exquisite. I was with a diamond dealer friend.

He is Indian. I said, just out of curiosity, how much is this? The guy said $100.

No, he said $200. I'm like, what? He's like, $200.

My Indian dealer, I'm like saying, I'll take, and then my Indian friend goes, and then he says, $50. Then we had this big fight for two hours. I got it for like $100.

I brought it home and I had it appraised and they said it was worth like $10,000. Just things will come to you. Weird stuff.

In the middle of Bangkok, in a Buddha image shop, there'll be an antique French Renaissance bronze that the guy wants $60. You know what I mean? You can talk him down to $60.

Things will come to you. Strange things will come to you. I gave it away to a lady who asked me to be her daughter's what do you call it?

God parent? So the daughter got it. It was nice.

I gave it to this two-year-old. Now she's 20 something. Okay.

LONG CHU CHEN PO GYUR BA You will come to be financially what do you call it? You always have enough money. Secure?

Secure? I think we're on number nine. PHRO DI GSUD KHYER BA GYUR BA If you pass away, you will take a good rebirth.

Number ten. NYUR DU YONGS SU MYA NGAN LAS BDAG BA You will achieve nirvana and Buddhahood quickly. CHOS PA'I DI DAG NI DE BZHING SHES PA'I CHOS BSTAN LA MED TOG PO'I PHUN PHAN YON YIN NO These are the benefits of offering a flower to an altar.

These are the benefits to offering a flower upon an altar. They're not in the text. He just refers to them.

And I went and found them for you. I suggest we stop there. We can pick up on the next offering which is incense.

And I'll tell you what the ten benefits are there. I'm just being sneaky because they're mostly the same and I don't want you to notice that. We have about, I don't know, let's do one or two questions.

If anybody has any kind of question except scandal stuff. If you have any reasonable, intelligent questions. Or you can just go home.

Okay, go ahead. Speak loud. Do you have a microphone?

Here comes a microphone. Hang on.

[Говорящий 2] (42:02 - 42:07)
How does a stupa and a bell and a Dorje represent the mind of a Buddha?

[Говорящий 1] (42:07 - 46:31)
That's a tough question. She said that stupa, that little offering shrine thing and the bell and the Dorje. I'm not much of an expert on stupas, okay?

We don't learn that. I have Nyingma fans, monks. They spend a lot of time on stupas.

They have to build stupas. They have certain measurements. It's very strict.

I believe that in the old days when a lama passed away they might take the ring cells, the little bones and put them inside of the stupa. There's an interesting stupa on the Tibetan-Chinese border of Palmtingba. What's Palmtingba?

There were two, actually there were three or four brothers in Nepal when the Vajrayogini practice came to Tibet through Naropa. He taught it to these Palmtingba brothers. Two of them became high practitioners of Vajrayogini.

One of them took a consort, a spiritual partner who was Chinese, which was very unusual. People say they got enlightened together. I don't know.

But there's a stupa for them both. It's said that they left this world and they left some little pieces of their bodies. They practiced together as partners and they achieved enlightenment.

Then they left little pieces of their bodies and people put them into a stupa. That stupa still existed in the early 1950s. I don't know if it's still there now.

The idea is that in some way their spirit is still there. Their mind is still there. I think that would be a stupa.

The bell and Dorje, it's a nice question because they represent the two great qualities of an enlightened being's mind. The bell has a certain meaning and the Dorje has a certain meaning. First of all, the bell represents a female's body, the sexual organ of a female.

The lower part of the bell represents that. It represents the female's energy, especially their sexual energy, represents wisdom, understanding, emptiness, which is another meaning why it's empty inside. The bell is empty inside.

The bell represents the feminine quality of all of us, which is your ability to understand that things are coming from you. Then the Dorje, the little thunderbolt thing, that represents the male energy. It represents the male's sexual organ.

It also represents compassion. A man's energy is more proactive or more assertive. That's considered desirable in terms of love.

Love should be assertive. You should go to the soup kitchen tomorrow and assert yourself. Don't sit at home.

That's considered a masculine quality, to be pushy in your love. Push love on people. It's a masculine quality.

Those two instruments, especially when you hold them in your hand, and you always hold the bell in your left hand because left is feminine. You hold the Dorje in your right hand because the right is male. Then you work them together like this.

You see? They represent the two qualities of an enlightened person's mind, their love and their knowledge, together. Like that.

Male and female together. Like that. It's a very deep subject.

There are vows in Tantra about those instruments and how you treat them and how you ring them and how you touch them. It's very beautiful. It's a really beautiful practice.

That's a short answer. Let's do one more. Do you have a microphone?

[Говорящий 2] (46:33 - 46:35)
What does a double Dorje represent?

[Говорящий 1] (46:36 - 53:38)
A crossed Dorje? It's called Dorje Gyadam. We're going to do it tomorrow, Thursday.

He's going to talk about it. He's going to talk about two symbols, the swastika and the Dorje Gyadam. Dorje Gyadam is a crossed Dorje.

It represents, it's the same as a swastika. Swastika was used by the Nazis and it means, swa doesn't mean swa. It's not the swa that means myself.

It's not that. It's su. It's su.

When su hits asti, it becomes swasti. The u changes to v. Su asti changes to swasti.

Ka means the thing that does it, who makes it. Su asti ka means swastika. It means that which brings goodness.

Asti means to exist and iz comes from that. Su asti ka means that which creates goodness. It's an ancient, I freaked out when I first went to India.

There's swastikas everywhere. I'm like, wow. We used to have swastikas in our temple in New Jersey and then Jewish people got really upset.

We had to write out a thing and put it on the wall about swastika. Swastika, especially written a certain way, represents long life and successful life, good life and a long life. Then the Dorje Gyadam, the cross Dorje, represents the same thing.

It's the same meaning, which is stability. Oftentimes, they'll put the Dorje Gyadam, the cross Dorje on a llama's throne where the llama sits. By tradition, you're supposed to put, wherever the llama sits, somebody's supposed to run ahead and put a cross Dorje at the front of, it's supposed to hang down in front of the throne.

It means may the llama stay always. It means stay forever. The swastika meant the same thing.

Then why did they both come to exist? There's a beautiful story about that. It's a tradition to put a Dorje Gyadam.

You should draw one under your meditation seat so that you can never be disturbed. There's a tradition to take rice or sand mandala, sand from a mandala, and you draw. I'll show you if you want.

There's a way to draw the cross Dorje under your seat. Then you put your meditation seat on that. Cover it with a cloth.

You're not supposed to move it because it represents that you will not be disturbed. Then when you stand up out of your meditation, your feet are going to point to the double Dorje, which is disrespectful. The lama said, nobody can use a double Dorje under their seat anymore.

You have to use a swastika because that doesn't belong to the highest deities, but the cross Dorje does. We're allowed to draw a swastika under our meditation seat to represent a cross Dorje, which represents I will never be disturbed and I will not move from my seat. Got it?

Isn't that a nice short answer? Okay. And then the swastika has to be drawn a certain way.

It shouldn't be, it's called a left-hand swastika. The way I remember how to draw it, it was very complicated because I kept forgetting and doing it backwards. So, finally, I figured out this thing.

If the arm of the swastika was shooting out air, it would spin to the left. Okay? Think about that.

If the point of it was spitting out air and it would spin, it should spin counterclockwise. Sorry. Yeah.

Then you have the right, then you have the right arm, the correct arm. All right. I got to go.

I have to make a long journey tonight. I'm going to run. Okay?

You ready? Miriam, you want to do it? Okay.

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Okay. Tomorrow you have a day off. In Buddhist tradition, after you take a teaching, you should review it three times before the next teaching.

That's a tradition. The homework is like a trick to get you to do that at least once. But tonight, just look over your notes or think about what we said tonight.

Then tomorrow, think about it again. Then just before the next teaching, try to think about it a third time. That's a tradition so that you can pass it on to other people.

My dream is that in Hamburg, they are teaching this whole book for like five or ten years. You know? To all the people there.

My dream is that you pass it on. It's not going to happen again. I don't have time to do it again.

This is one time in my life that I can pass it on. Then it's your problem. You have to take good notes and you have to pay attention.

You should review it three times. At least think about it before you go to bed. What did he talk about today?

You'll remember four or five things. That's okay.