«Дар освобождения», курс 8 «Учимся быть тихими», занятие 5

[Говорящий 1] (0:00 - 5:00)
Okay, so when you take refuge in the Buddha, first you clean, it will clean all of the negative things you've done towards the Buddha, and then it will fill you up with good things. The yellow light mostly will fill you up with good things. So there are traditional lists of the qualities of a Buddha, and I thought since he mentioned them, he just mentioned them, he didn't give the details, then I thought we would do that, okay?

Just for, it's nice to know what a Buddha is supposed to be, right? So, you know, okay. So there are ten, we're gonna do, I'm not gonna do all the qualities of a Buddha, we're just gonna do three sets which are, begins with the ten powers.

So these are called the ten powers, and they relate to a Buddha's wisdom, okay? And they're unusual, of course, right? And so here they are.

The first one in Tibetan is called ne dan ne ma yinpa khyenpa. What's ne mean? Anybody know?

Ne. That's a ne, cut short, ne. And this is ne, a little bit longer, ne.

Ne pa. To stay, high tone, ne, ne pa, ne pa. Okay, so ne pa means to stay.

And then this is called, it's very confusing, these are all weird names because they are qualities of a being that we can't imagine, okay? One is called they know the place, and they know what's not the place. They know what is the place, and they know what's not the place.

And what that means is, they know what's possible and they know what's not possible. And what's not possible, for example, is that you could hurt someone and get something good out of it. And that's called ne ma yinpa.

So this first power is the power to know what can possibly happen and what cannot possibly happen. So it cannot happen that you, for example, you lie and someone believes you. It's not possible.

There's no such thing. Or you cheat on your taxes and you make more money. It's not possible.

That's ne ma yinpa. That's not reality, non-reality. There's no such thing.

If you cheat on your taxes and get more money, it's because you were generous three years ago. And then the cheating on the taxes will create a disaster in a couple years, okay? And that's all.

That's ne. Ne means the way it is. That's the way it is.

They know the way it is and they know the way it's not. That's the first power. Second power.

So you might as well just be good all the time. You can't lose, okay? The other stuff is dumb.

Lying or cheating, they just don't work. If they worked, we could talk about it. We could negotiate, you know?

When can I lie and when can I not lie? But it never works. So there's no point in even considering it, okay?

Just tell the truth. Okay, number two. Lekhi namin khyenpa.

Lekhi namin khyenpa means they know how karma ripens, okay? These are not in the text, okay? They know.

They say, for example, that a Buddha can look at the, a Buddha can look at the, what do you call that? The grain of the wood. The different patterns of the grain of the wood and know why it's there.

What karma did you do a hundred lifetimes ago that you are seeing this pattern in the rug and not a different pattern? Because all things have a karmic cost. There's a reason why this rug has a pattern like that.

There's a reason why this flower grew to the left and not to the right, you know? But only a Buddha knows all the reasons, you know? You, you, somebody asked you a question and you went, and then now you, all these flowers are crooked.

Like that, okay? Like, no, everything has a cause like that. Everything.

And they know, but we can't. You know, they can, they sit in the room and they see all these causes playing themselves out. We can't.

We don't know, okay? Number three, möpä natso khyenpa. Möpa means the hopes of people.

They read the hopes that people have in their heart. They can read people's hearts and see what their hopes are. Then, kham natso.

They know the kham. What's that move? There's the kham.

Yeah, kham is like, what?

[Говорящий 2] (5:02 - 5:03)
Your talent, or?

[Говорящий 1] (5:06 - 5:08)
Yeah, or, what do they call that?

[Говорящий 2] (5:08 - 5:12)
Your aptitude?

[Говорящий 1] (5:13 - 29:17)
Anyway, kham means your hidden talent, you know? They can look into their students' minds and see. I have a friend, John Roadhouse.

Some of you know him from Chicago. And he was a student of Chogyam Trungpa Rinpoche, who was really naughty. And then, one day, he was a hippie.

He's sitting down with Chogyam Trungpa. And he was a disciple. And they would just smoke dope and drink.

And then, one day, Rinpoche looks at him, you know, and he says, tomorrow, go to law school. And he's like, what? No, Rinpoche, no, no.

And then, he's like, yeah, tomorrow, you sign up for law school. And he did. Like, really weird, he did what he said.

And he became a very famous lawyer in Chicago. And then, there was a woman that donated a large building to their organization. And then, there was a court case about it.

And then, he defended it. And then, the Chicago Dharma Center for Shambhala exists because 20 years before that, you know, the Rinpoche told him, I think you have to go to law school now. You know, and talk to him sometime.

It's an amazing story, okay, that he could see the calm. Calm means, you know, this hippie has a talent to be a good lawyer in Chicago. Okay, and who knows?

Okay, that's why it's kind of bad luck to refuse a mission from your teacher. Okay, if you have a teacher, and you consider them your teacher, and they ask you to be an accountant or something, then just do it. And you never know what's gonna happen.

Okay, all right. Wangbo Chokmen Khempa. Wangbo Chokmen Khempa.

That means, Wangbo means what? Yeah, the power. But here, it means intellectual powers of the student.

So, they can see the students' hopes. They know the students' secret talents. And they know how strong their mind is.

Okay, like, especially what we would call spiritual intelligence, right? There's a group in Lima. Dr. Mindo, Eduardo, we're writing some courses for the university together, and he wants to call it spiritual intelligence. And that's a good name. It means, do you have the dharma intelligence? When somebody yells at you, will you be stupid or not?

Okay, like that. All right. That's called Wangbo.

What number are we on? Okay, number six. Now we're on number six.

They know what's real and what's not real, number one. They know how karma ripens, number two. They know the students' wishes, number three.

They know the students' secret talents, number four. And they know the students' intellectual level, spiritual intellect, number five. Now number six.

Tam jadu duri lam kimpa. Then they understand all the paths that they are, and where they lead to, okay? They understand all spiritual paths, and they understand where they lead to.

And tar tuk tekpa chik. Say, tar, tuk, you know tar tuk. Tekpa, chik.

This tar tuk is not the same as the other tar tuk. This tar tuk means, in the end, tekpa chik, it's all the same. All paths lead to the same goal.

Okay, that's a Buddhist principle. That's one of the main principles of Buddhism. All spiritual paths, Buddhist or not, they will lead to the same goal.

Sooner or later you will get there. If you follow a Christian path, or you follow a Hindu path, or any path you enter, it will end up at the same, on the same escalator, you know, and you will get there. Tar tuk tekpa chik.

But a Buddha knows all the, what do you call, permutations. You might spend 10 years on a Christian path, then you might switch over to a Hindu path, then you're going to do yoga for a while, and then, okay? They can see a person's future in all the exits and, what do you call it, off the highway.

Off ramps and on ramps. They see all of them. They look at a person and they know what all the permutations of paths that they could follow, and where they will end up, okay?

Very beautiful. You notice a lot of them relate to understanding the student's needs, right? That's the power, you know, that's, in Buddhism, that's what's considered important of an enlightened being, okay?

Number seven, sam ten nam tar ting dzin nyom juk sok khenpa. This one has two names, I'll give you the general name, kun ne nyom mon pa dang nam par jang wa khenpa. They know what things are mentally afflicted, and they know what things are enlightened.

They know the difference. They know what things get you in to the trouble, and they know what things get you out of trouble. It has another name, that power has another name, which is, they know sam ten, which is what?

Samadhi meditation. They know nam tar. These are special understandings of emptiness.

They know ting and dzin. Yeah, like single-pointed concentration. And they know nyom juk, which is samadhi, which is something else.

Anyway, so those all relate to different kinds of meditation. They understand meditation, and they know how to use it for getting into trouble, out of trouble, and they know what causes you to get into trouble. Okay, like that.

They know the ultimate causes for suffering, and they know how to get out. And they know the different concentrations. There are four of the sam tens, there are eight of the nam tars, there are nine of the nyom juks, okay?

But that's another story. We don't have time. Okay, number eight, mun ne je den khyenpa.

Mun ne je den khyenpa. They can look at a person and see all of their past lives, which is useful. I can't do it, but I imagine it would be useful if you're trying to help someone, if you knew all their past lives.

If you knew they had been a plumber three lifetimes ago, you could use a lot of plumbing metaphors. I think so. Okay, that's number eight.

Number nine, chi po dang gyewa khyenpa. Chi, po, gyewa. Chiwa, powa, gyewa.

You guys know? Chiwa's death, powa. Moving on to the next life, the time in the bardo, the time between lifetimes is called powa, moving.

And then gyewa is the birth, the rebirth. So they can look at a person and say, you're going to die on this day, you will spend this many days on your way to your next birth, and then you will enter your next birth on this day, and this is what you will be. So they can look at a person and tell them that.

Die, move, and reborn. Chi, powa, gyewa, khyenpa. Then sakpa, sepa, khyenpa.

Say sakpa. Sepa, khyenpa. Sakpa, sepa is a term that's unique to the Abhidharma mostly.

But sakpa means like mala in Vimala. Mala means bad stuff, dirty things, stains. Sakpa, sepa means to finish them.

Sakpa, sepa, khyenpa means they can look at a person and say, you're going to get enlightened on this day. On this day, so many years from now, you will get enlightened in this place, sitting under a tree in Masamitra. They will tell the person, that's when you will clean your last stains from your mind, and you will become a Buddha.

They see it, and they can tell people. So those are the ten powers. They're nice, right?

These are nice to have. I particularly like the next four. The next four are called the four kinds of fearlessness.

Min jikpa shi. You guys know jikpa because you know jikje. Bhairava, right?

The deity Bhairava is jikje. Bhair, b-h-a-i-r. The b-h changed to f.

The a-i changed to e-a. And it became in English, fear. And fear comes from Bhairava.

So min jikpa means Buddha is not afraid. Buddha has four kinds of min jikpa. Okay, here's the first one.

korway dungyel tam che rang gyu le dang nyonmong la te ne chungwa yinpe korway gyur gyurpe le dang nyonmongpa nam tenpa mi ja You should try to avoid negative thoughts. You should try to avoid acting when you are having a negative thought. Because they are the root of all of your trouble, okay?

The screaming boss came from you. Because you screamed last week, okay? Get it right.

What's really causing you to be unhappy is only you. You can't blame it on anybody, okay? Because they just come from you, all right?

So Buddha's not afraid to stand up and say, and it's a little, people don't want to hear that, you know? They come to you and they say, my husband is a jerk, you know? And you say, he's coming from you, you know?

Whatever he does is exactly what you did last week. And then they're like, no, no, no. You don't understand.

And people don't want to hear it, you know? They get these weird things in their ears, like spiritual earplugs. They're like, no, no, you don't understand.

I'm talking to my husband. That's sometimes called par du gyurpe gyur tenpa la min jigpe go ne sum, means what the Buddha says is not afraid to say with regard to what causes you trouble, okay? That's sometimes called that.

The Buddha's not afraid to say, this stuff is coming from you. Min jigpe number two. So what do you want to call that?

I don't know. Not afraid to say, it's always not afraid to say where it's coming from, how's that? Not afraid to say where it's coming from, okay?

Number two. de gyur she pe korway gyur le dang nyonmongpa goppa la dak me so toppe lam nam gom gyur she pe The Buddha's not afraid to say, if you want to stop your suffering, you must understand emptiness. You must understand that the husband who could be irritating from his own side never existed, never could exist, and doesn't exist now.

Not possible. A husband who bothers you, who's not coming from you, could never exist. There's no such thing.

There's, that could be called not afraid to say, there's no such thing. And that's how you get out of your problems, okay? Just realize there's no such thing.

Get this, get this very interesting thing. Anyone you have, you are upset at, anyone you feel angry about, anyone you hate, never existed anyway. So the big, what do you call it, tragedy of our life, it's not that we are unhappy.

It's that we are unhappy about things which were never there, okay? There's no such thing as a husband who's mean to you. He doesn't, he never existed.

It's all coming from you, okay? The big tragedy, and maybe that should have been that way, right? That what causes you the most pain never existed.

Okay. Ninjikpa Sumba, number three. korway gyur le nyun gyi nyen bor gyur pey lam gompa la te ne korwa thadak po war gyur shing dak gi kyang pang so If you practice the path, you can get rid of those karmas and negative emotions.

And then there's an end, there's an end. He's not afraid to say that. He's not afraid to tell people, look, there's a way to stop those things.

If you practice the path, there's a way to stop. And dak pang so means what? Dak pang so, I did it.

I'm telling you from my personal experience, I did it, okay? It's possible, and I'm telling you because I did it myself. I like that one.

He's not afraid, under the correct circumstances, okay? If it would help people then to get up and say, I've done that. I've been there.

I had the same problems as you and I overcame them. I used the path and I don't have them anymore. It's not normally recommended in Buddhism to tell people where you're at spiritually.

It's not normally recommended to say, I saw emptiness directly or something like that. It's not normally encouraged because they cannot confirm it. And then you'll have all kinds of people making all kinds of claims.

In Buddhism, it's considered better to be quiet about where you are spiritually. But if you have a group of really devoted disciples and they trust you and they love you and you've achieved something, you can tell them. And that's what number three is all about.

He's not afraid to tell people when the time is right. And when there's the right group of people, I've done that. You can do it and I've done it.

There's a whole poem by Je Tsongkhapa called Nyamgur, Song of My Spiritual Life. He gives advice and then each verse ends with, I did it, I know. There's a song like that.

Okay, number four. And the person talking to you is an enlightened being. He's not afraid to say that at the end.

The fourth one is, the person who just told you the first three was an enlightened being. I'm telling you. It's a Buddha talking.

He's not afraid to say that. He's not afraid to say that he has reached the end of his own path completely and that when he's giving you these, when he's making these four pronouncements, it's coming from an enlightened being. So those are called the four kinds of fearlessness.

And these are, these ten powers and the four kinds of fearlessness are considered some of the high qualities of an enlightened being. This is what you're shooting for. Yeah.

Are they directly related to the four truths? I think you could see some kind of pattern. One is kunjung, the source, right?

One is path. One is cessation. You can see them there.

I think you can. The words are also there in Tibetan, gopa, lam, gyu, kunjung. Okay, now there's a long list.

These are 18. But they are very famous, okay? These are the 18 kaivalya qualities of a Buddha.

Okay, what's, how do you know kaivalya? Yeah, Yoga Sutra number, yeah, chapter number four was called kaivalya pada, right? The chapter on kaivalya.

And there's a very, very famous yoga school where we have an input center in India. It's the oldest, oldest, oldest yoga school in India called kaivalyatam, which is near Pune. And so kaivalya is a difficult word.

The Tibetans translate it as basikpa or madepa. Basikpa means one and only. Madepa means, depa means mixed together, like paint, mixed red and white paint, depa.

Madepa means, yeah, not mixed together, totally unique. But kaivalya means totally unique, okay? One and only, basikpa, or one and only, okay?

So these are 18 kaivalya qualities of a Buddha. And then I went and found you an old scripture that said, you can ask the database what Dan's working on in his crew. You can type in, why do they call it kaivalya?

And it will search like, I don't know, a million pages in 30 seconds. And it will come back with some guy explain kaivalya. So here it is.

Chö din nam ni shin tu shen gyi dun dang tun. First of all, these 18 qualities are very much related to helping other people. They are very much related to helping other people.

They are devoted to helping other people. Shing en, shen gyi dun chagway rab tu cheway. A person who has them is only working for other people.

So, nyen tu la sokpa la me. Nyentus don't have them. Who's nyentu?

Listeners, like listeners. Here it's probably better actually. But anyway, people who don't have bodhichitta don't have these 18 qualities.

People who are not working for the benefit of the world, people who don't want to be Spiderman, don't have these qualities. So they are unique, they are kaivalya. They are not mixed.

You won't find them among people who don't get Spiderman. Okay? What's the example we gave for the Spiderman mentality?

It was in a coffee shop. What? Yeah, you were supposed to be making coffee for your first old lady to get a partner.

And then you were supposed to be thinking, this could become a revolution. Boyfriend revolution. You know, I could set off a whole new cultural fad that will last for centuries.

To get a boyfriend, Sephora will go out of business. Online dating will go out of business. There will just be long lines outside of nursing homes.

And that vision is bodhichitta. That's all. It's so hard, bodhichitta just seems like this big, big thing.

It's not really. When you make a cup of tea for a lonely person, think, you know, I'm gonna create a revolution which changes the culture of my whole civilization, of global civilization. I will make a change in global civilization.

I like it here. So here's Pasha and here's Alejandro. Pasha's running the show in Moscow, OK?

He's publishing, they're cranking out the books. So they're competing, Guadalajara and Moscow. No, they are.

They're cranking stuff out. Like, they're like this, you know. And Guadalajara comes up with new stuff and then Moscow comes up with new stuff.

And it's happening. And they're sitting here next to each other. And it's happening, you know.

It's a global thing. And you have to have that vision that I want to change my civilization. When the archaeologists dig up, you know, levels of, when they get back to 2012, they'll say, oh God, here's the first Russian how yoga works, you know.

And no, it'll be a big deal. They'll say, you know, before that, people used to yell back at the boss, no. They'll say, no, no, no, it's true.

They'll say, no, no, come on, nobody could be so stupid. No, really, before that level of civilization, people used to yell back at the boss, no, come on, you're kidding me. Kids will say, no, mom, there was no such thing.

Nobody could be so stupid. No, we sit here and talk about slavery, right? In the United States, right?

And you talk about George Washington, the founder of the country, had slaves, you know. Thomas Jefferson had a child with a slave, you know. And they believed that they were animals.

And you can read the enlightened papers of the founding fathers of America. And they say, these people are not human beings. And we just think they're insane, you know.

We think they're really insane. People will say that about you, I mean, before they get to 2012. And they'll say, all those people, they yelled back at the boss.

They had, do you know how they solved problems between countries? What? They killed other countries' people.

What? You know, like, to protect their country. When 9-11 happens, to protect your country, you kill other people's country.

Well, that's the dumbest thing you can do, you know. Like, then that's the formula to new disasters in your own country, you know. And they're like, who could think like that?

No, that's what you want to have. You got to have this vision, okay. What you're doing is not a small thing.

You are shaking up a lot of stuff. And there will be people come back, you know. But you are shaking up a whole worldview.

And people don't like that. Just people get upset. People, crucified people who do that, you know.

To say to people, you don't need a country. You don't need an international border. Why do you have a border here?

There's nothing in the dirt here between Mexico and the United States. Show me, show me a line. And they don't want to hear it.

They get very frightened by that. So, but anyway, that's our job.

[Говорящий 2] (29:18 - 29:26)
So, when you said, you said that there is like a karma for being born in some country, right?

[Говорящий 1] (29:26 - 45:09)
No, that border was created by a karma, yeah. And it can be removed by a karma. You see, it is created by karma.

On one side of an imaginary line, people are dying because they eat too much. And on the other side, people are dying because they don't have enough food. Within a few hundred yards of each other, you know.

That's created by karma. And you can remove it by karma. And those are unnecessary ideas.

The idea of countries is unnecessary. And the like that. So, you have to have a big vision.

Okay, here we go. Why did I get off on that? I don't know.

Oh, yeah, yeah, yeah. Well, you have to have that vision or it's not kaivalya. Okay.

Kaivalya means special, unique, unadulterated, un, what do you call that? That has no match. Unequaled.

That's what kaivalya means. Okay. And that's what it means in the Yoga Sutra also.

Okay, here are the 18 kaivalyas. Number one. Deshan shekpa la truwa mingawa.

A Buddha cannot do a mistaken action. It's not possible. It's not possible for a Buddha to act in a mistaken way.

Not possible. Number two. I like this.

Chacho mingawa. Say chacho. Chacho.

Chacho. What do you think chacho means? It's onomatopoeic.

What's onomatopoeic mean? It sounds like what it is. Chacho means blah blah.

It's a Tibetan word for blah blah. All this chacho going on over there. They're in silence this week, but in the cabin they're all chacho.

Chacho mepa means the Buddha has no chacho. The Buddha never says a word that's not necessary. Does that mean they have to be silent all the time?

No. If you walk into a bar or something and you've got to make everybody happy, you talk about sports. And that's not chacho.

You better know your soccer if you're going to teach in Latin America. At least know the main players and the teams. Because otherwise you can't relate to people.

So it's not chacho to talk about soccer if it makes people feel comfortable. That's your job. That's part of your job.

That becomes meaningful speech. And to talk about dharma in a useless way is chacho. Got it?

Okay. Number three. Nyelwa mingawa.

Nyelwa is an ancient word for jiepa, which means they never forget anything. They never forget anything. Some people have pointed out that the first three relate to body, speech, and mind.

They move up body, speech, and mind. The first one is physical. The second one is verbal.

The third one is mental. Number four. Nyambar.

What's nyam sharpa? Yeah, samadhi. Nyambar, ma sharpa, me parpa.

Double negative. No, but say it's a double negative. Yeah, they're never not in samadhi.

Okay, that's number four. They are never not meditating. But it's more sexy to say double negative.

They are never not meditating. They can be eating a hamburger. They can be walking around.

They can be sleeping. And they are in meditation. They're never not in meditation.

Yeah, on emptiness. Yeah, that's true too. But we won't say that.

Okay, number five. Tardepe dushe mingawa. They don't have any idea that they are separate.

They don't have any idea that they are separate. And there's two examples they give in the scripture. Okay, one.

I'll give an example from our current situation, you know. Is bad publicity in a newspaper a problem or an opportunity? Is it a problem or an opportunity?

Yeah, it just depends on the person seeing. To try to say which one is true or real is a mistake. They never fall for the diamond deal.

Number five means they never fall for the diamond deal. No, no, it's an opportunity. No, it's not.

It's a lot of people got hurt. No, it's a, it's a problem. No, it's not.

A lot of people are, the book sales double. You know, like you can't say it's one or the other. That's the point.

They don't fall for the question. Should I buy red lipstick or should I buy orange? They don't fall for those kind of questions.

They say, go to a nursing home. Don't ask me stupid questions. Okay, they don't fall for stupid questions.

Got it? They don't fall for questions like that. Should I invest in stocks or should I, what, buy real estate?

They don't, they don't, they say, give money to poor people. Don't ask me stupid questions. Okay, don't ask me stupid questions.

All right. Number five means don't ask me stupid questions. All right.

Number six. Mingawa means they don't possess tangnyam. What is tangnyam?

It's one of the four immeasurables. So in the Yoga Sutra and in the foundation of Buddhism, and you're about to hit the four immeasurables, there's a thing called equanimity. In Sanskrit it's called upaksha.

You can split that word into upa and iksha. So iksha means I, the I. It came into English through German.

In German the I is auga, augen, right? So it used to be iksha, became auga, and then became I, E-Y-E. Upa means over.

So what's upa, upa, iksha mean? Up comes from upa. Overlook it.

Meaning what? In the case of equanimity. Between people.

Yeah, don't, yeah, don't differentiate. That's exactly what this means. That's exactly what number six means.

They don't differentiate between people. I like you, I don't like you. I'll teach you, I won't teach you.

If you suck up to me, I'll teach you. If you don't, I won't teach you. Like that, okay?

They don't think like that. They don't possess the kind of equanimity where they ignore people's needs. Like that, it's a kind of long story.

Okay, we're on number... Yeah, by the way, the first six are supposed to be more related to how they behave, their behavior. The second six are supposed to be more related to how they think, okay?

But it doesn't hold exactly tight, okay? Anyway, here's number seven. Dumba nyamba mingawa.

Mingawa means they don't have. Dumba means what? Do you know dumba?

There are four antidotes to the first problem of meditation. What's the first problem of meditation? I don't feel like meditating today.

You could call it laziness, but I think it's better to call it, I don't feel like meditating today. Then there are four antidotes for it. Deba, dumba, sulwa, and shinjang.

Sulwa and shinjang. So dumba is the second. What are the four antidotes for not feeling like meditating today?

Deba means think about how cool it's going to be if you get it. Dumba is I want it. Sulwa is I'm willing to work hard to get it.

Shinjang means after you work hard, you feel great. It's the same with yoga. Like if you finally break down and do yoga every day and have fun, play loud music and just do it every day and blow out, then you get shinjang.

Shinjang is like, you just feel, yeah, turned on all the time. So anyway, dumba is the second. It means you want it.

So dumba nyamba mingawa. A Buddha never stops being passionate. They're always passionate.

They're like, let's do it. Dumba nyamba mingawa. Passionate to get things done.

Passionate for cool things to happen. Number eight, tsundru nyamba mingawa. They never lose their tsundru.

What's that? Yeah, joyful effort. This is cool stuff.

What? Somebody told me, Jasmine, where are you? Yeah, she's like went back to Oman and started, went to the ministry of the government and said, I want to volunteer for something.

And now she's in charge of all the blood donations in Oman or something like that. I think I should give her a hand. But it's like that's tsundru.

Somebody says you want to go to a movie? No. Do you want to go to the health ministry and talk to them and having more blood donation drives?

Yes. That's tsundru. Okay.

That's virya. When you say virabhadrasana, hero. What do you call it?

Warrior. That's tsundru. That's the translation in Tibetan.

You know, like I'm a warrior to do cool things, to help people, to do good things for people. I'm a warrior. Somebody else is in some US program, right?

Yeah. So they're like helping high school, high school people mostly, 9 to 18, get more turned on by things and do motion, do movement also. It's like you guys got to talk to them, okay?

They're what you're doing in Flagstaff, okay? You're in Anatoly. Okay.

Anyway, tsundru means you get turned on by doing good stuff, okay? Dumba means you want it. Tsundru means you work hard, okay?

That's the difference between number seven and number eight, okay? Chenpa nyampa mingawa. Chenpa nyampa means they never lose their awareness.

That's number nine. What's that mean? They have a very, very sensitive awareness of what they're thinking.

See, we're in our thoughts and we're not watching our thoughts. We're so much in our thoughts that we don't watch our thoughts. The Buddhas have this capacity to watch their own thoughts, you know?

Oh, Geshe-la, what? You are getting upset right now. You are getting upset.

You're about three minutes away from yelling at somebody. You know, they like tap you on the shoulder. That's dumba.

Dumba means awareness, okay? Duh, how many years have you been alive? Uh, yeah.

After you've taken a nap, you're grumpy for 20 minutes. Do you understand that? No, I didn't notice.

Yeah, and now it's 15 minutes after you took, and you're about to be sarcastic to one of your helpers. You know, let's not go there. You'll have a power to watch your own thoughts and, what do you call it, predict or anticipate where your mind's going to go.

That's awareness, okay? That's awareness. I don't feel so happy right now.

It's probably not a good idea to go talk to the person I don't like. Maybe I should wait a couple hours. You like that?

I do that a lot, especially with internet. I mean, I get a bad thing, and I'm like, then I say, I'll wait three days. Then after three days, I forget to answer.

Okay, uh, okay, uh, number 10. Uh, shirub, shirub nyampa mingawa. They never lose their wisdom, meaning they are, they're always aware that it would be dumb to yell back, okay?

That's wisdom. They're constantly wise, and they never lose it, even under pressure, okay? People lose their spiritual qualities under pressure.

You know, somebody says something bad to you, it's harder to be spiritual. Somebody hits you, it's even harder. Somebody hurts someone you love, it's even harder.

You see what I mean? It cranks up. There's a, there's a, what do you call it?

There's a, there's like a, yeah, at some point, you will lose your patience. You know, they call you stupid. You're like, okay, I don't care.

Yeah, but you're also, and your mother is, and then you, at some point, it, the two lines cross, and you get angry. You see what I mean? And they never do that.

They always have wisdom. They're always like, yeah, yeah, that was a bad idea. To yell is a bad idea.

We have limits. We get too hot. We get too hungry.

We don't get what we want. Our girlfriend's not calling us. Then, then we break.

They don't break, okay? Number 11. CING GYEN ZIN GNYENG PA MI NGAL BAR They never lose their meditation.

How is that different from the other one? This seems to be, this, these six, these second six, seem to relate to the six perfections. So I think you could say meditation as one of the perfections, which is a different thing from general meditation, but that's a long story.

Okay, number 12, and then we'll take a break. Number 12, GNYENG PA MI NGAL BAR They never lose NAMDU. They never lose NAMDU.

This book is called, what's it called? NAMDU LANGSANG This book is called NAMDU LANGSANG. You better know NAMDU.

Yeah, NAMDU means liberation, VIMUKTI, okay? Liberation. They never lose their liberation.

So we finished the first 12, and then we'll do six more. And then we finished with the Buddhist qualities. Why are we talking about the Buddhist qualities?

Tell me that, and you can have your break.

[Говорящий 2] (45:10 - 45:11)
We want to have those qualities.

[Говорящий 1] (45:12 - 56:37)
Yeah, those are what's coming in with the light. Those are, these 18 are, these, these 18 plus 4 is 22 plus 30, 32 are coming in on the light, okay? The second light, the one that has more yellow, the one that fills you up.

So, by the way, excuse me, but I'll come back. You can take just one of those qualities that you think is sexy, and when you do the meditation, you can think, they're filling me up with that. Like, I never lose it.

Someone could scream it, someone could cut my fingers off, I won't lose it. Like that. You could pick some, one of them.

CHA-CHO, I have a problem with CHA-CHO. Geshe Michael has a problem with CHA-CHO. So when they fill me up with golden nectar, I'll think, now I won't interrupt people so much and over-talk Yes.

Yeah, the result of the other perfections, maybe? They can't, there are questions in scripture of whether after you can get enlightened, can you fall back? You can't.

I don't know if that's exactly what this one refers to. I can check. I'll check it in Dan's database.

Okay, you can check stuff like that. You can say, are they talking about that or what are Sometimes it's not what it sounds like. Okay, have a nice break.

Come back in 10 minutes, 3.20. Usually it's hot and not sticky. We finished 12 of the 18 qualities of a Buddha. Now we're going to do the last six.

Number 13. By the way, the 13, 14, and 15 are supposed to be high deeds of the Buddha. The first six were behavior.

The second six were realizations. The next three are supposed to be related to high deeds of the Buddha. Number 13.

LUS KYI LAS THAMS CAD YESHES NGON DU BRAL ZHING YESHES KYI RJES SU BRAL BA Whenever the Buddha acts, it is motivated by wisdom and it is followed by wisdom. Okay, you could relate it to the four steps of a karmic path. You could say step number two of a karmic path is to think about who you're going to help in order to get the thing you want, right?

I want peace in the world or something like that. Then I should help someone else who's trying to get peace in the world. You see like that?

NGOs to finance themselves should help other NGOs. Okay, this is just a general Buddhist thing. If you want to raise money for a non-profit, you should help another non-profit raise money.

You see what I mean? So let's say that's my plan. I'm going to raise money for my non-profit by helping somebody else, some other non-profit.

That's step number two. So before I act, I think, how do I want, how did we pay for Diamond Mountain? It was three million dollars.

Okay, the land was 1.2 and the cabins were over two. So how did we pay for Diamond Mountain? The main strategy was to give away money to another non-profit and we did every month until we paid off the land.

We paid off the land 25 years early and we raised the money by giving money to another other retreat centers every week, every month. You see? So before you give away the money, you have this intention.

After you give away the money, you coffee meditation. Okay, that's what they're talking about here. Before the Buddha acts, he plants the seeds.

After he finishes, he thinks about how cool it was. And that makes lots of seeds. Okay, 14 is the same thing.

Replace act with speak. Before speaking, he thinks about seeds and after speaking, he rejoices in the seeds. Like that.

Okay, guess what number 15 is? Yeah, before thinking. Okay, here come the last three.

These relate to time. Okay, the last three of the 18 unique qualities of a Buddha, Kaivalya, relate to time. Number 16, depe du la chakmar tokpe yeshe sikpa jukpa.

The Buddha sees, the Buddha acts having seen the past without impediment. Chak tok means impediment. The Buddha can see what happened last year here as clearly as his own hand.

Okay, and what happened a million years ago on this land as a present experience. Okay, as if it were a present experience. We are locked in a box.

We are locked in a closet. It's called the present moment. We can't see two moments ahead.

We cannot see two moments behind. We are really retarded. Okay, I mean you don't think about it, but you're like a rabbit that's been kept in a shoebox their whole life.

Or you've been living in a closet your whole life. You cannot see five minutes into the future. And you cannot directly see five minutes into the past.

And Buddhas, for a Buddha that limitation doesn't exist. So 16, they can see the past freely. 17, they can see the future freely.

And 18, obviously they see the present, all things in the present freely. And that's really useful for helping other people. Okay, the doctor, before they give you a medicine, it'd be interesting, right?

Before you give a Chinese medicine to somebody, you check six weeks from now to see if they got better from it or not. And if not, you choose a different one. You see, I mean, that would be useful.

Okay, it's an interesting idea, right? So the same thing applies to a Lama, you know. Ken Rinpoche, I used to watch student after student, he would make mistakes that I knew weren't real.

And then students would correct him. And then I'd be, don't correct him. I didn't say anything, but I just was like, you know, see what happens from this mistake in a week.

And then suddenly something really good happened. Like he put too much cement in the cement for the sidewalk, and it cracked. And some students said, Geshe-la, Rinpoche, you didn't understand how much cement to put in the sidewalk, you know.

And then some guy had to go to buy more cement. And at the cement place, he signed up for a lottery. And he won the lottery, and he got a truck, a new truck, a $30,000 truck, like that.

You see what I mean? And then I'm like, you don't understand when Rinpoche doesn't put in enough cement, and there's a reason. You know, and like that.

They have a broader view. If you have a heart Lama, you should think like that. Even when they say something mistaken, or they take a wrong turn on the highway, there's always a reason.

All right. We can go back to, what time is it? Yeah.

I know it's hard, I know you're tired, I know it's been a long time, and I don't care. Okay. We have to finish.

And we won't finish if we don't, if we don't press. So I'm pressing you. Okay.

You can hang in there. It's like seven days in the year when you're hot and bothered, and the nectar of enlightenment is flowing. Okay.

Madre Pachopke, the 18 Kaivalyas. We finished. So we're picking up there.

You okay Ningbo? You didn't fight? Okay.

So, duci nambar bapa mupa chepa le, shen nam ngar dang drang. So, do the whole visualization as we did before. When you take refuge in the Buddha, which is the second refuge, because the first one was in your lama, your teacher, then the second one, those qualities that we just spent a couple hours describing are flowing into you, and they're filling you up.

Okay, like that. I suggest you pick one that you find attractive. And when you do the meditation, you imagine you're getting that quality.

And then you might pick other ones. You might change the other ones. Okay.

You will get more information and practices in this week than you can accomplish in 10 years. So be selective. Okay.

I'm not suggesting you be one of those Dharma students whose head has been blasted open by the 40,000 practices they got. You know, and they're like, you know, my job is to fill up your toolkit. Your job is to pick one wrench and use it.

And keep the others cherished for your students. Okay. You use the wrench on yourself.

And the other 49 tools I'm teaching you, you use them for different, your disciples who need them. And that's why I'm teaching you much more than you can ever practice. So don't try to practice at all, because that's the best way to do nothing.

Okay. Pick one small thing. In fact, I would say, I suggest that the smallest thing you can pick is the better.

Pick one thing, you know. I'd like to have the Buddha's ability to see the future. And just concentrate on that.

When you do the nectar and all that, and don't do the nectar for the Dharma, and don't do the nectar for the Sangha, and don't do the nectar for your Lama, just do the nectar from the Buddha. And don't do the cleaning nectar, just do the filling nectar. And don't do all the colors, just do the yellow color.

Like, the more you can reduce the practice down to something, one single thing, the better you will be. But it's my job to give you all of them. And then you have to treasure them and keep them carefully.

And when you meet a student who only responds to cha-cho, you have to teach them about cha-cho. Okay. You have to keep those tools carefully.

The tools are not used in every generation. But they are passed on to each generation. Okay.

Alright. And different lineages start to emphasize different tools. Right?

And that's fine. It may go for several hundred years without using a certain tool.

[Говорящий 2] (56:38 - 56:38)
Okay.

[Говорящий 1] (56:38 - 57:19)
But we should keep the tools. Okay. Cho la kyap su cho.

When you say, I take refuge in the Dharma, you have to remember that you are taking refuge in the idea of the pen and not in the book which gives you that idea. You are not worshiping books, which is a problem, right? In the monastery, for example, people start to worship books.

You are seeking an idea from the book. And then the book doesn't, the book is like a storage bin. It's not the idea.

[Говорящий 2] (57:19 - 57:19)
Right?

[Говорящий 1] (57:20 - 1:08:01)
Okay. So you should respect the storage bin and take care of it. But don't forget that ideas are the main thing.

Okay. It's like somebody who has a lot of yoga DVDs but never does yoga. Okay.

That's a problem. Okay. Ngo tope chu la nampa puti.

So that, physically it looks like a book. Dutsi bhyagjang che. And then you can do, you can do the dutsi practice, the nectar practice, with the book.

You can imagine that nectar is coming out of the book to you. Okay. Like that.

Nampa. Now he has to, what's the first half of the nectar practice? Cleaning, specifically, negative karmas you've done with regard to the Dharma.

Okay. With regard to the teachings. We finished the Buddha.

We finished your teacher. Now we're talking about, what are some mistakes you can make with the Dharma? Okay.

What are some bad karmas you can do with the Dharma? Because that's what you're cleaning out. Okay.

Here we go. Dampay chokpangpa. Dampay chokpangpa.

To abandon the Dharma. Okay. Abandon the Dharma.

Does that mean, well we'll get into what it means. Okay. It's not what it sounds like.

It's not like I'm going to give up Buddhism. It's not that. It's not that.

It's better than that. Nicer. Okay.

We'll get to it. Number two. Sumrab song du che pa.

To make a business out of scriptures. Selling scriptures. Selling classes.

Okay. Making money out of it. Okay.

Is it wrong to make money from a class? No. Is it wrong to make money from a Dharma book?

No. Is it wrong to think of the class as a business? Yes.

Is it easy to get fooled and fall between the two? Yes. So be careful.

Be really careful. Be really careful. My Lama never asked me for a single dollar in 30 years.

And he taught every day like this. He taught every single day like this. He never asked me for a single thing.

But we're starting a public house in Russia. We're starting one in Mexico. It has to pay for itself.

We need to sell the book. We need to charge something. When we do the retreat in Guadalajara, they're charging us for the food and for the place.

We don't have a choice. We have to charge. But you have to be extremely, extremely careful.

Never, never dip your fingers into that thing. Is it okay to make some money for your rent? Yes.

Is it okay to make money for your car? Yes. But you shouldn't conceive of the purpose of the business to be business.

The purpose of the publishing is to help people. And never change that vision of it. Okay?

And it's very subtle difference. And you have to be careful. I think we'll be fine.

That's why it's nice to go to the Lama because they're talking about this issue. And we have to face the issue. When is it business and when is it Dharma?

And as long as we're sensitive to the question, we'll be okay. If we keep asking the question to ourselves, we'll be okay. Sumra Lama Gopal means to disrespect the teachings, physical teachings.

And we'll talk about that how. Number four is, it's sort of like to have to say that if we start a publishing company in Moscow and we are translating and printing the books, that's okay. And you have to have a place to live and you can take a salary.

You can pay yourself a salary from the books. And you can have a car and like that. But it should never in your mind be that the purpose of the publishing is to feed yourself.

The purpose of the publishing is to help people. And it can never twist to, I have to keep doing this because I need money. Okay.

And that's a subtle difference. Okay. So just be careful.

And again, in most Dharma groups, it starts out as a, what do you call it? It starts out as a volunteer thing and everyone's working for free. And then slowly people say, I need money.

I need some money. I have dental, you know, I have teeth. I need money.

And then slowly you start to say, okay, we'll pay this person and we'll pay this person. And then after a while it all, everyone starts getting paid. And that's okay.

If you don't lose the vision of why you're doing it. And if you do lose the vision, then you're, then you're committing a very serious bad karma. Okay.

That's all. Keep the vision. So, did Agni Rangre la Shindu Jung Nge.

He says, Ngepang Shintuchi, these are very serious bad karmas. And because we're in the Dharma business, we are very vulnerable to making that bad karma. You know, somebody driving a taxi in Prescott is not going to collect this karma of selling Dharma books.

You know what I mean? We are the ones, the people in the Dharma business, we are the ones who have to be careful. And these are more serious karmas than they can commit.

You see, we are closer to the source of the Dharma. So we can make bigger mistakes than they're not even eligible to make those mistakes. Okay.

Pabongka Rangre Shintuchi. Dangpo chokpong wa ni. What does it mean to give up the Dharma?

That was the first one. Okay. He said, abandon the Dharma.

What does it mean? This is beautiful. I really like it.

Thek chen gyu tsen du chen ni, thek men la mukpa. Thek men gyu tsen du chen ni, thek chen la mukpa. To criticize another part of your tradition.

You know, say I'm Mahayana and you are Hinayana. You are lower. And then the Hinayana people say, you're the ones who made up your scriptures.

You know, like that. Internecine Dharma wars. Criticizing other traditions of your religion or other religions, he says.

Okay. Dey shin du do dang ngak gyu de shi. Sak kar ning sok.

Rang rang gyu duk ta gyu tsen du chen ni shen la mukpa. Tha da yin. Tha da means, I'm talking about all criticism of other traditions.

Whether it's inside your tradition or outside of your tradition. Criticism of other traditions. They're all the first one.

Yeah. He goes from small to big. Okay.

He says, Mahayana people criticizing Hinayana people. Hinayana people criticizing Mahayana people. People who practice the open teachings criticizing people who are trying to practice Tantra.

And people who are practicing Tantra criticizing those dumbbells who only do sutra. Okay. Or within Tantra, the four levels of Tantra.

I mean, nobody in this world even understands the four levels, so that's not going to happen. But to criticize between levels of Tantra. Or, sa, ge, ka, ning.

Okay. Say, sa, ge, ka, ning. What are those?

Yeah. Sakya. Sa for sakya.

So, in the four great traditions of Tibet, to have these criticism wars between them. You don't ring your bell with the right hand. You know, you ring it too many times.

You take the nectar with the wrong finger. And people have killed people over these things. And don't think Tibet was different.

It was not. The Abbot of Sera was killed on the temple roof of Sera in our lifetimes. Just before your lifetimes.

There were terrible things happening. I mean, in every religion it's the same. So be very careful inside, criticizing each other.

Okay. Yeah. Criticizing other traditions is to abandon your own tradition.

Okay. That's pretty heavy. He defines abandoning religion as criticizing other people's religion.

That's heavy. Okay. That's nice also, right?

Okay. Does it mean you can't debate with them? No.

I mean, debate is the foundation of all learning for us. But it has to be done with respect and love and affection and open-mindedness and like that. Okay.

Can I complain about pop psychology? Yes. But it should be done in an honorable way and in a constructive way that someone might better themselves from my argument.

Not just to show that I'm right. Okay. Like that.

Okay. We're almost done. Okay.

Hang in there. 10 more minutes. I'm getting all the minutes I can out of you.

It's also abandoning the dharma to mistreat dharma materials. Okay. He gives the example of walking over a scripture.

So in our tradition we're not allowed to put scriptures on the floor. We're supposed to put a piece of cloth or something or a stone or a piece of wood or something. We're not allowed to place the written word on the floor.

Okay. So now you know you gotta. We're also not allowed to sit on it or put our body on it.

[Говорящий 2] (1:08:01 - 1:08:01)
Okay.

[Говорящий 1] (1:08:02 - 1:19:45)
No. What's cool in the Lam Rim? Do it while you're learning it.

You know. Anyone who has papers on the floor, take them off the floor now. Put them on your lap.

Put them in front of you. Next time when you come bring a shawl and put them on the shawl or something like that. That's just our tradition.

Okay. Don't. And it's considered improper to walk over scriptures.

It would be like stepping over the Dalai Lama's head. Okay. Worse then.

Okay. Don't get obsessive about this stuff. Okay.

A new person walks in. They throw the thing on the floor. And you are the righteous Buddhist.

You know. Thou shalt not put things on the floor. You're an evil person.

You don't know anything. You know. You've all been to places where they do that to you.

You know. And that's really bad. That's worse.

Okay. Let them throw it on the floor. When you get to the Lam Rim tell them about the thing.

Okay. But don't make them uncomfortable in the class. You know.

Welcome them. Greet them. Make them feel comfortable.

Don't be these bossy, pushy Buddhists. You know. Like nobody puts their things on the floor.

You know. That's all wrong. Don't say Geshe Michael he's wrong or he's got a booger on the side of his cheek.

You know. He's the Lama. You know.

Don't be one of those. What do you call it? Asinine Buddhists.

Okay. All right. Be nice to people.

And be. What do you call it? How do you say when you cut people's slack?

Be tolerant of other people's beliefs. Okay. That's our thing.

Okay. We're almost done. Hang in there five more minutes.

We hand out fans next time. So you're not also supposed to not. You're not supposed to lie on books.

You're not supposed to put them under your bed. You're not supposed to put Dharma things under other things. Okay.

They should be up high. Okay. He says people who keep books under their bed are just trying to go to the lower realms.

He's not. Okay. I'm sorry.

That's what he said. Okay. It's very serious to mistreat Dharma materials.

And that's described by the Buddha himself in the Samadhi Raja Sutra, the King of Concentration or Meditation Sutra, and other such books. And I have talked about that already. Earlier in the Lamrim he talked about the seriousness of disrespecting Dharma materials.

Now it extends to videos, right? The stakes have been raised. There's lots of, there's CD-ROMs with DVDs with thousands of Tibetan books on them.

And people in our input centers, they have to throw books around. They're splitting up books. They're spreading books.

We are more vulnerable to this bad deed than other people. Because we're dealing with books all the time. We're dealing with scriptures all the time.

Okay. Now he's going to talk about selling the Dharma. Okay.

Selling Dharma. We got another five minutes. Norki.

Dusheshakne. If you think of the Dharma books as something you can make money from, then that's a mistake. You can have a publishing house.

You can print Dharma books. You can make a profit. You can rent an apartment.

You can have a car. That's all perfectly good. But never think it as a business.

Always think of it as trying to help people. Okay. All right.

Now we're on to disrespecting Dharma. Which was that number? Three.

Okay. Then he gets into putting scriptures on the naked, they call it naked floor. In Tibet, they call it naked floor.

Like you just put a shawl under them or something like that. Naked chukpa means, I don't know, in Tibet there's no dental care. Okay.

My Lama went to the dentist the first time when he was 55. So you can imagine what it was like. But monks would pick their teeth.

What do you call that stuff in your teeth? Tartar stuff. Stinky stuff.

And wipe it on a book or something. So like cleaning your teeth and putting scum, teeth scum on a book or something like that. It's very common in Tibet because everyone has bad teeth.

So dreg chukpa. Chulma kutte deb gyur chepa. This is when you go like this to turn a page.

You lick your finger to turn the page. So your mouth is considered unclean. And the page is considered holy.

So I do that sometimes. But you just have to yell at me when I do it. Okay.

Chuky sep tu buddhi teng du ngupo. Chokpa. There's a mistake in the Tibetan.

It should be chokpa, not jikpa. Sok kyang nepa shintu chi. Don't mix worldly things with your dharma things.

Your scriptures, keep them on the altar. And don't use the altar to hold your running shoes. You know what I mean?

Like that. I mean keep your spiritual things and your other stuff separate. And don't mix them.

The altar is tempting because it's a lot of empty space. Maybe you could keep some junk there. Maybe your science fiction novel could be there.

You know what I mean? Like that. So you should try keep them separate.

Your regular world and your spiritual world. Ultimately they join, right? But in the meantime, don't put your Nike shoes on your altar.

And especially don't stack things on top of scriptures. Last thing. There's a little story about Cho'o.

Who's Cho'o? Lord Atisha, who brought these teachings to Tibet a thousand years ago. Ngari is the western part of Tibet.

He went to Ngari. There was a very hardcore tantrica who refused to go to his teachings. You know?

He said, this guy's not tantric enough for me. All right? And then then a guy was licking his fingers to turn the pages of a book.

Okay? Or he was doing the tooth thing. Okay?

Then Cho'o Ma Su, Atisha couldn't bear it. This Supa doesn't mean patience. This Atisha.

Okay? Say, Atisha. Atisha means, I don't land.

You know? Like, Atisha, don't do that. Don't do that.

You know? He said that to the guy who was licking his finger. Then the tantrica Ngapa De, then he knew this was a high lama.

Okay? He decided to become his tantric disciple because he got upset that somebody was licking their finger. You know?

So he's a very highly trained tantrica. And he said, oh, this guy is a real tantric lama. Okay?

Cho'o Nyanpa Su. RANG RE RGYUN PA'I PHYAG DANG NYAM RDOG BYAS PA RNAMS KYI NYES PA'I DI DAG KYIS THUM NAS YOD. Those of you trying to learn Tibetan, THUM NAS is a very, very, very difficult expression.

And it means that the risk of mistreating scripture is part and parcel with being a teacher. See? All of you are gonna teach, or you're teaching now.

Right? All of you are going to teach. To teach, you have to have your materials.

And then you run the risk of mistreating them. You see what I mean? People who are not teachers don't have to worry because they don't have the books.

But people who are in the business of teaching other people, they need books, they need notebooks, they need recordings, they need the stuff that they train with. So you are more at risk than other people. Because these things are around you all the time.

And you see that in the Dharma Center. You know? You hand out Lama Chöpa and at the end of the thing, everyone's like, throws their Lama Chöpa on a chair.

You know? That's very, very serious bad karma. You should be like, you know, you know, you should treat it like, I like to say, treat it as if it were the only written record of a cure for AIDS.

Because it's more than that. Treat it as if it were the only copy of a definite cure for AIDS. Because it's worth more than that.

Okay? So you should be like, and I'm talking, I don't do it very well. You get used to the books, right?

So you, I have a tiger guarding it. Okay. Béla Guevara.

Listen. I think we'll stop there. Okay?

He's just saying that if you're a teacher, you're going to be using more Dharma materials. Be careful. Okay?

Storing them, keeping them, being nice to them. If you, it happens if you have a press, for example, and you're printing a diamond cutter, right? And there's 18 copies that are defective.

And they're missing pages or something. Then you should burn them. Or you should throw them in the ocean.

There's honorable ways to treat scriptures that are no longer needed. So you shouldn't throw them in the garbage. You shouldn't, they should not end up in a dump.

And it's kind of cool. I, even here in my bathroom, I have a separate baggie, garbage bag. And I'm putting all the, all the Dharma stuff and written notes from people.

I keep them separate and then I'll throw them out somewhere else. You see what I mean? So Dharma garbage should be treated differently.

Rinpoche had a pot iron, pot belly stove in the forest behind our house. And he collected all the Dharma stuff and then he would go burn it once every few months. Okay.

So, or throw it in a river or offer it to the ocean with a ceremony. So that's a nice way. And then you, your life becomes more magical.

You know, you're not just throwing extra books in the garbage or something like that. You say, we gotta put this in a tree somewhere. Let's go find a good tree, you know?

And then I like that. You go sneak, you go to a really wild place and you, you lift up a boulder and you put them all underneath. And you like, you know, like that.

[Говорящий 2] (1:19:45 - 1:19:45)
Yeah.

[Говорящий 1] (1:19:45 - 1:20:56)
What about recycling? Recycle's fine. Yeah.

Recycle's fine. If the intention is that it should save trees, that's fine. Yeah.

That's okay. Yeah. Yeah.

That's fine. That's fine. And then don't get, what do you call it?

Jackass about it. You know, don't, don't like tell somebody, oh, you're evil. You didn't, you, you threw that Dharma thing in the garbage, you know?

It's just, it's not meant to be a reason to criticize other people. It's meant to be a way to make your life more magical. Oh, this is a scripture, you know?

I will keep it up near my mom's picture on the shelf. You know what I mean? It should be like that.

It should be something happy and special. And it shouldn't be a reason to complain about the person you don't like. You know, they don't keep their books well.

I keep my books well. Okay? It should be something personal and happy.

Okay? Like that. Yes, ma'am?

[Говорящий 2] (1:20:56 - 1:21:05)
What about like videotapes and CDs and things that you can't buy and take them down on the rocks?

[Говорящий 1] (1:21:06 - 1:21:41)
I think if it would pollute something, then you should find a way not to pollute something. Find a way to recycle it. I think recycling is okay.

You can do a prayer and take it to the recycling. I think the motivation would be to use less oil in the world and save the world, save future generations, then to offer it to recycling, but somehow make it magical. Don't lose the magic.

When you go to the recycling, like make some, see if there's any ravens nearby or, you know, something like that. It happens. Yes?

[Говорящий 2] (1:21:41 - 1:21:57)
How do you draw a line between dharma books and non-dharma books? For instance, for me, some of the books that I've read told me more about dharma and there's not a word of Buddha in them. They're about something that they're by Thornton Wilder.

[Говорящий 1] (1:21:57 - 1:21:58)
Yeah.

[Говорящий 2] (1:22:00 - 1:22:07)
But for me, they are more, they feel like teachings. They feel like significant spiritual teachings.

[Говорящий 1] (1:22:09 - 1:22:23)
Yeah. I think so. Pasha's talking about, like, we all have books in our life.

For me, it was Robert Heinlein's Stranger in a Strange Land. So this is more religion to me than a lot of sutras. Then you should treat it with the same respect.

[Говорящий 2] (1:22:24 - 1:22:24)
Yeah.

[Говорящий 1] (1:22:25 - 1:22:49)
You should treat it with the same respect. For you, what's spiritual for you? Jimi Hendrix albums.

I have his picture on my altar, okay? Yeah, yeah, yeah. He ruined the world because a lot of good guitar players, after they heard him, they gave up.

Okay, anyway.

[Говорящий 2] (1:22:50 - 1:22:53)
I just got a question about the iPhone.

[Говорящий 1] (1:22:53 - 1:22:53)
Yeah.

[Говорящий 2] (1:22:55 - 1:23:00)
If it's not bad, it's not wrong, why would you use it?

[Говорящий 1] (1:23:01 - 1:26:37)
I would use something if I felt like the benefit was higher, and I would also write to the manufacturer. I would take the time to write to the manufacturer and say, I heard that you use this metal. I heard that you don't pay people.

I think if you, yeah, I think if you, I think a complaint from a user is more powerful. I say, I love your iPhone, I use it, I need it for my dharma work, but it has metal in it, which is causing people suffering. And I, can you change it?

And to me that, just my own style, it changes more things than if I just send it back to them and say, you know, if I say, I love your company, I love your phone, I find it very useful in my work, and I'm willing to pay $10 more if you could just give these people a good salary, or you could make the mind more safe, or like that. And I feel like it's a more positive approach, I don't know. Yeah.

Yeah. It's funny because I gave this talk in Singapore and suddenly the whole 700 people got very quiet. And I realized I made a little mistake.

But my idea about, someone told me yesterday, they said their boss at work, they feel uncomfortable at their job because their boss at work is asking them to do something which is slightly illegal. It's a little bit illegal. It could be a small fine of $50 or something.

And then they don't feel comfortable doing that, right? And what should they do? And I think you should find out what the law is, make a copy of it, give it to your boss.

If your relationship is strong enough, if your relationship isn't strong enough yet, you should wait. And maybe it's better to work for the company for a while, become a trusted employee. And then when you are on an equal footing with the boss, you say, that's what I did in the dynamism, it took a long time.

And you say, look, I really can't support this Swiss thing. You know, could we work out some way to pay the taxes? You know, like that.

And I think that'd be good. What she's talking about is, if you feel a law is wrong, if you feel a tax is wrong, they are using my money to fight in Iraq. Then my feeling is you should stand up and say, I won't pay the tax.

And here's my address. And here's how much I owe you. And I'm willing to go to jail.

Muhammad Ali did that. He was so cool, right? He was the world champion heavyweight boxer.

He's the most famous boxer in the world. They asked him to go to Vietnam. He said, no, I don't support it.

And they said, we're going to put you in prison. He said, put me in prison. And he went.

And I think you should be willing to do that. I think that you should stand up rather than sneaking around the law. OK, rather than, oh, I'm not going to pay my taxes and I'm not going to tell anybody because I don't like the war in Iraq.

And that doesn't help anybody. I don't think so. Yeah.

[Говорящий 2] (1:26:38 - 1:27:09)
It seems to me that everything we do creates bad karma. We drive, we're putting fuel into the military industrial complex, killing machines to go invade. Everything we do, we don't eat meat, but we eat lettuce and they kill bugs with the lettuce or they pay Mexican workers really bad.

So anything we do is stained. Is there a thing in this world that is not stained with this bad karma?

[Говорящий 1] (1:27:10 - 1:28:22)
I think your intention can be, your intention can be to stop it. And you do as much as you can. You can't do more than that.

Shantideva said, put shoes on and don't try to cover the world with weather. So I mean, in your personal life, try to change as many things as you can. I think dharma is on a hierarchy thing.

I think dharma is a hierarchy thing, meaning that if you can convince people that to hurt other people loses money, then you are changing the world. And if I have to drive, if I have to take a plane on Friday to Singapore to tell people that, and I have to use oil to do that, I'm willing to do that. Because I think it will change the whole pattern.

I think you have to think like that. You have to cut down trees to print your dharma books. So people won't cut down trees.

Let's stop. Well, I mean, you would work to have a different kind of book that doesn't need papers.