«Дар освобождения», курс 8 «Учимся быть тихими», занятие 9

[Говорящий 1] (0:01 - 6:19)
So if you're having trouble meditating, like you can't concentrate, you sit down and you can't concentrate, then you should go back to bed and sleep for another hour. That's a big secret that I found out. You can't meditate when you didn't sleep enough.

Seriously, sometimes it's just that you didn't sleep enough. But if you find that there are noises in the house or noises outside, like garbage trucks. Wherever I go in the world, there's this weird thing.

They drill on the hotel wall. I don't know why. And I don't know what they're doing.

It's something about high up. So just try it sometimes. Instead of struggling against the sound, listen to it.

And see if you can hear other sounds around the drilling noises. Like people talking, or the cars, or airplanes. And then you do a lie-up practice.

This is from yoga, right? You withdraw towards the center. And then you come to the sounds in the room.

And then you come to the sounds of your body. And then you're ready to start. It'll be quiet.

It's nice. You can trick them. All the obstacle demons.

Okay. I saw today that I made a mistake. When you're teaching Dharma, you should be like the New York Times.

When they make a mistake, they sometimes put a... They put a... We said the Yankees won the World Series, but it was really Boston.

Like that. So in counting the six preliminaries, the first one is cleaning your room, right? The second one is the altar and the offerings.

Then the third one is combined sitting properly and... She thought that or something. Sitting properly and visualizing the refuge.

I called refuge number four, but that's wrong. It should be part of three. Then there is a visualization of a refuge in four also, but that's a different thing.

SO SOG GYUR RGYEN DON LA'ANG We're still in that visualization of the refuge. You can turn this back on and maybe put it on a... No, I don't...

Do you like it? Do people like it? No?

It's 50-50. How about a little bit this way? On the people who don't like it.

No, I mean the other way. Towards the people. That's good.

Ken Rinpoche had a rule that no one could vote for the air conditioner except him. And it just simplified things. So anyway.

Were you there? You remember. We're still in the middle of cleaning out negative karmas you might have done towards the community.

This is all kind of depressing, I don't know, for me. DNGOS BSTAN PA'I LO RGYUR GSUNGS SOG GYUR RGYEN DON LA'ANG NYES PA MI RUNG STE Even if you're talking about the apparent community, which is people who have not seen emptiness, and maybe who are ordained. NYES PA MI RUNG STE, it's still improper.

BRTAB PA BAR GOG GI TSUL ZHES PA LTA BU RGYUN NA If you say something like, I would like to roast this monk, this little garlic monk. I take it that way. The Tibetan is unclear.

But I believe it's the very, very colloquial word for garlic. I would like to roast this little garlic. Like when you debate, you say stuff like that.

DE'I TSUL ZHES PA LTA BU RGYUN NA By the way, in a debate it's considered fun and good manners, so it wouldn't be a bad karma. In a debate you say, I don't know, it's difficult to get this idea across to a person whose head is made of wood, or something like that. You would say stuff like that.

And it's just considered like riling them up. Like Muhammad Ali used to do that, just rile up the other guy. ZHES PA LTA BU RGYUN NA SOGS SKYE RGYEN DON ZHIG DRAG PAG PA'I RGYEN DON DANG KHYE MED Four monks, a group of four monks is legally, it's like in Judaism, what is it?

Torah studies. It gets very complicated. The Vinaya is very legalistic, which is what it's supposed to be.

But any group of four monks, even if they haven't seen emptiness, is the Sangha. And so he says PAG PA'I RGYEN DON DANG KHYE MED For the purposes of collecting karma, they are no different than a group of Aryas. Because legally they are Sangha.

RGYEN DON KHYE MED GONG DU ZHUGS PA LTAR YIN NA If that's the case, then I don't see any difference between calling one of a group of four monks a garlic and saying it to Manjushri or Maitreya. He says KHYEPA CHI YOD means I don't see that there's much difference between calling one of a group of four monks a garlic head or saying it to Manjushri himself.

[Говорящий 2] (6:21 - 6:26)
In the story before, you can't call a monkey head or anything?

[Говорящий 1] (6:26 - 10:53)
Yeah, yeah. I think he was angry. You see, in the story it says he got angry.

He said those things out of anger. There's times when you can say those things out of affection. I rarely saw people actually fight in the debate ground.

Maybe I was attacked only once in the debate ground in 25 years, physically. But they're very physical. Everything's physical.

You're shoving and pushing and yelling and knocking people's hats off. But nothing is serious. It's all controlled and it's all good-humored.

I only saw a person lose it once. YIN NA BYAM YON NA CHI YOD, THA THAR RANG DANG GANG YAM LAG NYAM DU YOD PA YOD PA'I RGYUN DRIN DIN NAM They say, this is kind of an idiom, GANG YAM LAG NYAM. You have it, Ningbo?

GANG means mouth, NYAM means equal. LAG PA means hand, NYAM means equal. GANG YAM LAG NYAM means we are, how do you say that?

People who are always together. We share the same food. Something like that.

In the monastery, there's a very beautiful word. When you sign up for Sera Me, you have to be sponsored by one of the 12 houses of Sera Me. They have to, what do you call it?

Speak up for you. They have to, what do you call it? They have to sponsor you.

They have to say, we vouch for this Michael guy. It's a big deal. Then you go up to the top of the monastery and there's a ceremony and they say, we vouch for him.

We'll take him into our house. Then it's called, you enter the GYI DUG GCIG PA. Say GYI, DUG, GCIG PA.

In Tibetan it's called, you enter the GYI DUG GCIG PA. GYI means happy. You know DE KYI, some of you.

It's a Tibetan name, DE KYI means happy. DUG means DUNG YAL. Suffering.

GCIG PA means one for all and all for one. We suffer together and we're happy together. One for all and all for one.

That's called joining the monastery. It's not called joining the monastery. It's called RGYI DUG GCIG PA.

Will we have our problems together? Will we have our challenges together? And will we have our good times together?

And you say yes. I like that. Anyway, we are GYI DUG GCIG PA with our Dharma brothers and sisters.

It's more dangerous. We are in a spiritual community. We are at risk of collecting heavy bad karmas because we are around spiritual people all day.

Our situation is more dangerous. We can make mistakes more easily because we are around very powerful people. You don't feel powerful.

You feel like someone who can't meditate. Someone who tried the four steps on your credit card and it got bigger and bigger. 23 failed relationships.

You don't feel special. But you are rare. In the world you are rare.

I count it usually about one in a hundred thousand. You are about one in a hundred thousand. People who are interested in deeper things, people who are even concerned about meditation or death, who have the spiritual intelligence to be concerned about coming death, are very rare in the world.

You may not feel special, but if you made it to Prescott, to Friendly Pines, if you are staying in a room with seven other people and one toilet, you are special. No, you are very unusual. You are very unique.

So to say something really out of anger to another person in this group is very dangerous.

[Говорящий 2] (10:53 - 10:55)
All right.

[Говорящий 1] (10:56 - 28:02)
,RANG BYUNG CHOS NAS, ,RANG BYUNG CHOS NAS means, what do you call it? We discount each other. We underrate each other.

,RANG BYUNG means, you think, oh, that's just a guy from Michigan who never cleans up his meditation seat when we have yoga, or something like that. You don't think this is one person out of a hundred thousand who had the spiritual intelligence to say, there's something wrong with life and maybe I can get out by meditating. You know what I mean?

Like that. You are very unusual people. You knew that.

You knew you were strange, right? And the mass of people are just like sheep. They are just going over the cliff like sheep, like lemmings, right?

They are these little gophers that jump off the cliff together. In where? Is it Ireland or something?

Scotland? I don't know. The mass of people are just quietly dying.

They don't know what to do and they can't think about it. You are different. You are special.

You are all special. ,RANG BYUNG CHOS NAS, ,SNGAR NAS RGYEN DUN LA BSKYAB SRID BYA'I RGYUR KYANG, ,RGYAB RGYAL DU RGYUR, Us monks in the monastery, we say, I take refuge in the ordained sangha. And then in our actual lives we just treat them like they are normal people.

,BDAG GIS LAM MA RIN PO CHE, ,DRA BA RNAMS YAS THAL, ,YUN THAL DU ZHUGS PA'I TSE, ,PHEN DRIN GCIG GIS GCIG LA BSKYAB YOD DU DZIN DGOS KYI, My Lama, my Lama Rinpoche, his Pabongka Rinpoche's Lama, used to say, when we are sitting in the assembly, ,TSOGS, and we go, what is it? ,SA GYI PHUGYUR GYUR ZHING, And then we say, ,SANG GYI CHOD RANG TSOGS KYI CHOD NAM MA, ,SANG GYI CHOD RANG TSOGS KYI CHOD NAM MA, ,SANG GYI CHOD RANG TSOGS, TSOGS means you guys. TSOGS means the people in this room.

So in the prayers at the beginning of class, you are going, SANG GYI CHOD RANG TSOGS KYI. Then when you say TSOGS, you have to think the special people sitting to the left and the right of me. He says, who are sitting to the left and the right of you.

So when you hit SANG GYI CHOD RANG TSOGS, when you say SANGA, then you think, you don't have to think there's some SANGA someplace else. You are in the SANGA. You are the SANGA.

And you are taking refuge in your own community, and the people around you. That's kind of cool, right? All right.

,LAS SKYES BU YOD DU DZIN DGOS KYI, ,DE LTAR MIN PA YAR TE GNAD CHAR, ,CHAL GYI U YID LA RGYEN GYIS NI, ,CHE GYI MO SHES CHAR, ,TSER NA BZHIN DU CHAR SHES, You ever did? But we tend to, even as we're doing the refuge prayers, I go to refuge in the SANGA, and then we're like, oh, that's that old monk who's such a cheapskate. He won't give anything to anybody.

We are thinking normal thoughts about the people around us, even as we take refuge in them. ,BLA GANG GI ZHIG BYA, ,GNAS GANG GI ZHIG BYA CHOS ZHIG YOD PA DE, ,DE'O MA DE DAG LA'I RGYAL DUG PA, Oh, and the guy sitting next to him is even worse. ,DE'O MA DE DAG LA'I RGYAL DUG PA, That Dugpa means lousy or bad.

,DUG PA GONG SROG ZHIG DU CHAL, He's always getting angry. He's always upset. PHRAD DGOS MO PHRAD DGOS MO means, oh, that's that guy, what's his name?

PHRAD DGOS MO means, what's his name? PHRAD DGOS MO PHRAD DGOS MO SHES BYA BA YIN So, RGYEN BDUN RGYEN BDUN SANGS MAR DI DAG DE YIN YANG DU So, we tend to sit among the Sangha and RGYUD TSUN RUNG RDOG BYED RGYUN, you got that one, Nin? RGYUD TSUN RGYUD means their mental stream or the state of their mind.

TSUN means to take the measure, like in Sema, right? Pramana. RUNG means to take.

So, TSUN means measure, RUNG means to take. RDOG means color. But in colloquial Tibetan it means you delude yourself that you have the power.

So, RDOG is a special word in Tibetan. You think, you have some delusion that you could take the measure of other people sitting next to you. It's a very powerful few words.

RGYUD TSUN RUNG RDOG Say RGYUD RGYUD TSUN RUNG RDOG You have this delusion that you can judge the people next to you, take their measure. BYAS NAS DE'I SNANG NAS APO NGA RANG LAS DRAG PA MIN DU Say APO APO Of all the people in this particular sangha in the room today, I don't think there's anybody quite as good as me. APO means you know when you think about it.

NGA RANG means me. LAS means than, T-H-A-N. DRAG PA means better.

MIN DU There's nobody. NYAMS PA CHEN NA RGYUN RIN LA BSKYED PA'I PHYIR All this while you are saying SANGS RGYAS CHOS DANG TSOR I take refuge in the sangha. RGYUN RIN LA BSKYED PA'I PHYIR ZHES PA'I CHOS CHOS RGYUN RIN THAMS CAD LA YIN GYIS CHOG RE BA LA MIN KYANG When you say those words, you are saying it to all of the sangha and not to some of them.

Everybody in this room is special. If they made it into this room, they're special. First of all, you're not taking refuge in some mystical sangha someplace else.

This is your sangha. And you're not taking refuge in some of them, except for the ones that are cheap and get angry. Like that, it's all of them.

MIN KYANG DI LTAR NA, DI DANG DI MA RTOGS PA'I RGYEN DUN ZHIG GYEN MDO TSIG SAR TZAM DGOS PAR GYUR RO If you don't agree with me, says Pabongka Rinpoche, let's adjust the reading of the prayer to say, I take refuge in the Buddha, Dharma, and the sangha, except for those people that I don't like. It's kind of funny. Maybe somebody could write that.

DGOS PAR GYUR RO TSAM means to compose a new prayer. DGOS PAR GYUR RO DGOS means we would have to. DE NA BYAS KHO NYON YAN LAG GI He quotes somebody.

If you can see it up there, it's BYAS KHO NYON YAN LAG. BYAS means Lord, right? Like BYAS TSONGKHAPA.

KHO NYON YAN LAG He was a Buddhist master who lived in the 1500s. It seems to be this master. Sometimes people have the same name, but looking him up, it seems to be a Kagyu master who lived in the 1500s.

And he was a Shamar. Shamar is like a Dalai Lama of the Kagyu tradition. Red Hat.

He was a Red Hat Lama. He was the fifth Shamar. So I believe he's referring to that Lama.

If he is, if he is speaking about that Lama, and I don't see any other Lama he could be speaking about by that name. He's mentioning a high incarnate Lama of another sect. In this discussion about harmony, he's now going to quote a master of another tradition who's not Gelugpa.

And I think it's very powerful. It'd be like a Baptist quoting the Pope or something. Like that.

Like saying, the Pope said, the Honorable Pope said, you know, like that. It's a big deal. And he got in trouble in his lifetime.

Pabongka Rinpoche got in very serious trouble in his lifetime. He was threatened many times. He thought it was important to teach people who were not monks and nuns.

And he taught the public. And he got in a lot of trouble for it. He was a little bit of a renegade in his life.

DROG SANGS PHAG PA'I RGYEN DUN MTHONG BA'I TSE When I see my fellow, when I see the people in my sangha, DROG SANGS MTHONG BA'I TSE LAM RDOL SANGS PA'I RGYAL MA CHEN PO'I CHUNG It's almost a poem, right? I think it's a poem. DROG SANGS PHAG PA'I RGYEN DUN MTHONG BA'I TSE Nine beats.

LAM RDOL SANGS PA'I RGYAL MA CHEN PO'I CHUNG So he's writing poetry. And it says, when I see the other members of my sangha, I feel like I have a military escort. It's like they are my bodyguards.

They are a group of bodyguards for me. Why? GZHAN GSUM PA LTAR GYUR PA'I RGYEN DUN MTHONG BYAL YANG It doesn't matter whether you're talking about real sangha, which means people who've seen emptiness directly, or you're talking about a parent sangha, which is members of a spiritual group.

I feel like they can help me and they can protect me. I'm okay if I'm around my sangha because they will keep me straight. If I exaggerate at a DCI event, Ningbo will talk to me about it afterwards.

I know that. I start to exaggerate. I say, you get me at 12?

Well, maybe. So your sangha keeps you straight. They know when you're doing something you shouldn't be doing.

Other people don't know. So in a way, your Dharma brothers and sisters are protecting you. I don't think that should be exclusive or cultish.

I don't think you should only hang around with your Dharma brothers and sisters and say the rest of the world is crazy and only we know the truth. I think that's extremely unhealthy. Rinpoche sent me to work in New York for 10 to 12 hours a day for 20 years.

I was surrounded by people who didn't know anything about Buddhism. That was very healthy. I had relationships and I loved them.

We worked together and we just dealt with each other as normal people. I think that's very healthy. I think you have to have a balance.

But when you see someone who you've been trained with, then you feel like these are my protectors. These people can keep me straight. When you're alone, completely alone, and you have no sangha around you ever all day for weeks or months, that's a little dangerous, I think.

Then you can get really wacky. It's not in an evil way, it's just that when you exaggerate they'll say something. Is that in the...

What is the fourth non-virtue? Can you remind me Geshe-la? I forgot.

And then you're like, Oh, you mean lying? Yeah, but exaggerating is not lying, right? Okay.

You need people like that around you. It's healthy. But you should also have normal people around you because this is where you live.

And you might find out they're not so normal. NYEN RANG GIS BYANG PAS YIN TAN CHOS NI DER PAG PA'I RGYEN DANG GANG BYAS He said, I feel like I'm surrounded by dharma protectors when I'm with my dharma brothers and sisters. SKYE BA NYES PA DU SHES CHE DGOS SUM He said, you should think like that.

THUN PHYOG RGYAS PA'I SKABS Now he's getting to... THUN PHYOG RGYAS PA is a difficult expression here. If you go back and read the Tibetan someday, THUN PHYOG means the positive qualities or the positive actions you've done with the Sangha.

So we finished the negative ones. Now we're on the positive ones. They're going to fill you up.

That nectar is going to fill you up. THUN PHYOG means... RGYAS PA here is a verb, which is unusual.

When you get to where you are filled with the nectar with regard to the Sangha, SKABS When you get to that point, BYANG SEMS RNAM GYIS BYANG CHUB KYI SEMS BYOS PA CHEN DU DANG BYOS PA DANG then you are getting the best qualities of each of the different Sanghas. First Sanghas are the bodhisattvas. What's coming from them?

What kind of nectar are you getting from them? BYANG SEMS You are getting bodhichitta. What's bodhichitta?

You are preparing coffee at Starbucks for the old lady. She's already sat down. Okay?

She's probably gone to the bathroom also. And you sat her down. And then you go to make her coffee and you are stirring the coffee.

And you're supposed to have a vision that you are starting a boyfriend revolution. And there will be thousands of people standing outside in nursing homes trying to get an appointment. And they'll have to take a ticket.

And it'll be like trying to see your dentist. They'll say, we do have an opening in February. Like that.

And you have to dream that this will happen one day. That there'll be big demand for lonely people. And it'll be hard to find a lonely person or a poor person or a sick person.

There'll be this huge demand for them. More than the latest iPhone. In Hong Kong they stand outside the Apple office on the day that a new iPhone comes out.

Just like five miles long, the line. And it would be like that at the nursing home or at the prison. You'd be fighting with Nick and Jeff to get a spot in the crew that goes to visit the prisoners.

SEMS SBYOR PA'I PHYIN DU DANG PHYIR PA DANG So they are filling you up with bodhichitta and they are filling you up with the six perfections, which are quickly giving, keeping an ethical lifestyle, not getting angry when you should, when the person really is irritating. Number four, being happy to do visits to the prison and stuff like that. Five, meditation.

Six, the pen thing. All right. PHYIN DU DANG PHYIR PA DANG NYON NANG GI BYAMS PA'I YONDAN CHE NI You are also being filled up with the nectar of the twelve practices of the listeners, which now you know.

You don't have an excuse now. Like sleeping under the first tree you come to when it gets dark and stuff. You guys remember.

YONDAN CHE NI PHAR PA'I LHAG PA GSUM The three extraordinary trainings, which are morality, morality, meditation, and wisdom. You sometimes hear all of Buddhist learning or all of Buddhist teachings divided into three baskets, pitaka. They're called pitaka.

Then there are three, so it's CHOS PITAKA and then Westerners say CHOS PITAKA. So there are three baskets of scripture and they relate to the three trainings. One specializes in morality, one in meditation, and one in wisdom.

Which is which? The three baskets are Vinaya, Abhidharma, and sutra, strangely. Now sutra has a different meaning.

Now we have three meanings of sutra. One is a short book, like Yoga Sutra, Heart Sutra. One is non-secret teachings, open teachings.

Then it's sutra versus tantra. But sutra has a third meaning, which is one of the three baskets. Then it means a different thing altogether.

So the three baskets are Vinaya, Abhidharma, and sutra. Which relate to which of the three trainings? Vinaya is morality, that's the easy one.

[Говорящий 2] (28:04 - 28:04)
Abhidharma.

[Говорящий 1] (28:07 - 1:06:17)
I don't remember personally. I always forget. Abhidharma.

Meditation? Is it? Are you sure?

Is somebody sure? I should look it up. I think the Abhidharma is the wisdom.

I'm not sure. We'll look. LHAG PA'I LHAG PA GSUM PA'O GANG ROL DE STONG GI YESHES Then you are also being filled with warrior men and women.

Warrior men and women. These are tantric beings. Warrior men and women.

GANG ROL DE STONG GI YESHES And a wisdom called bliss and emptiness. What does that mean, a wisdom of bliss and emptiness? So it's a tantric practice.

It has to do with tantra. And the idea is that normally when you think of wisdom, you think of sitting there like, what's that guy in Rodin's garden in Paris? He's like...

No, he's like this, right? And he's like struggling to work something out. We don't know what it was.

I think it was a girlfriend or something. And you think of wisdom as something which is painful, like yoga. And like that.

But karmically, it's possible that the highest states of pleasure or physical pleasure in life are also the states which are closest to high spirituality. Because the karmas, whatever karma makes your body feel light. Like when you are in the middle of a great dance.

Elisa Monte was talking yesterday about dancing for the gods. I like that. I think you should write a book called Dancing for the Gods or something.

But anyway, in our belief, and this is tantra, in our belief, the states of your body which are most elevated, let's say in the middle of a dance, is a good example. And we dance, monks dance. I was trained in monks dance a little bit.

In the middle of a dance, when the body is at its highest physical manifestation, those are the best times to see emptiness, according to tantra. So it's not like you're sitting there and trying to read some complicated book about emptiness. That's okay.

You have to do that before you can do the other. It's like dance. You can't go out and have a divine experience without going to the studio ten hours a day for six months.

And your body gets ready and the channels open. And then you perform and in the middle of the performance you lose yourself. And the body is at its highest, what do you call it, the prana is open, you are strong, you are light.

And according to Buddhism, according to secret Buddhism, those moments of bodily ecstasy are the best time to have high realizations. And that seems to be the case, right? Because the karma that makes your body feel ecstasy is also making your mind have good ideas.

Because it's the same karma. It's working on the same body and mind. So they are tied together.

So anyway, we have a wisdom called the wisdom of bliss and emptiness. In a high state such as a dance, at the best point in a dance, at a point where you have lost yourself in a dance, can you try to see emptiness? And that would be, that's tantra.

And that's what you're being filled with at this moment. In the visualization, when the nectar comes in, they're saying when your body reaches a point of ecstasy, for example in a dance, then wisdom will come together with that. It will be linked.

It's called dey-tong-ye she means linked. Ecstasy and understanding are linked. It's not likely that you would see emptiness directly in a state of physical degradation, like you're very sick, or you are like that, you see?

The karmas would be flowing together. The body would be at its height. Your back would be straight, and you'd be like, and then you would have this idea.

But if you were like just, I don't know, got off a plane flight to Singapore, you know, then the body is torn up by that flight. And you're not going to have big realizations at that moment. The body and the mind flow together.

CHOS NI LHAG PA'I GSUNGS MA RNAM GYI LAS ZHIG PHYIN LAS SOGS The last nectar he mentions here is coming from the guardians of the Dharma, and it is the PHYIN LAS. PHYIN LAS means, it's a special word, and it's a pretty common Tibetan name. Can you see it there, PHRIN LAS?

PHYIN LAS means sacred activity. A Buddha's deeds are called PHYIN LAS. You have a Lama in your Vajrayogini lineage called Tenzin Thinlay, Tenzin Thinlay Shuk, right?

He was my first teacher, the reincarnation of him. And he's still alive. He's in Wisconsin.

He played the Dalai Lama's teacher in the movie Kundun, right? Yeah, or Seven Years in Tibet, I forget. But anyway, he's a great Lama, but his name is Thinlay.

Okay. So when you get to that point in that Lama lineage, you should feel special, okay? Tenzin Thinlay Shuk, it's in the Vajrayogini Sangha, okay?

Because you are his lineage Lama. You are his grandkid. DBYANG MI CHEN GYI GNYIS Similarly in relation, DU TSIS RNAM PAR BAP PAR DMOS DMOS means you should imagine that that nectar is carrying all of those realizations.

And that's also why we're doing dance and yoga, okay? You bring the body to a point of physical sharpness, and then you're more likely to have high realizations. We just finished class six.

They can have homework six. Or they already got it probably, I don't know. I finished homework seven last night at around midnight, so you got that.

So you can start. Probably you can hand it out by this afternoon and keep the kids busy while I'm goofing off. Okay.

I always take a day off just so I don't die during the teaching, okay? Rest my throat and stuff like that. Okay.

So now we're on class seven, actually. BSKYAM DOR GRANG SOGS RGYAS PA BYAS SKABS DOR BSTAN RGYAS ZHES DUN DUN GZOD DUG RDU TSIS BRAL BCANG BYAS PA STE So, now he's finished the three refuge objects, right? Buddha, Dharma, Sangha, and Lama, four.

And he's finished how the nectar comes from them. Now he's going to kind of wrap up the nectar thing. He said, when you are sitting, if you decide to make it a practice of taking refuge, which some traditions do with the mundral practice, they have their 100,000 taking refuge, 100,000 mandala, 100,000 prostration, 100,000 something else, I don't remember.

Some other traditions have a thing called mundral practice. We don't emphasize it in our traditions. We have it, but we don't emphasize it.

If you decide to, they call collect refuges. It means like, can I do 400,000 repetitions of the refuge prayer? You can do that as a practice sometimes.

If you do a one month retreat or something, you can try. And when you are doing that, he says, when you get to this part, you could first do a brief nectar rain, then you could do a big nectar rain, and then you could do a wrap-up nectar rain. He's just telling you how you can do it.

What does that mean? For the first one, you see nectar coming from all five groups of lamas. Which is the wisdom group with Manjushri on the lama's left, the compassion group with Maitreya on the lama's right, the secret teachings group, which now you kind of get a taste for it.

It means yoga and dance as a means to enlightenment. You see what I mean? That's tantra, mainly.

Using the body as a vehicle to channel higher wisdom. So then behind you is the people who've done that kind of practice. You can put Elisa Monte there somewhere.

And then who's one of your teachers now, you see? And you do that kind of thing. And then in front of you is your own heart teacher with the people who have taught you directly and their lineage teachers.

And then in the middle is Lord Buddha and the traditional holy beings around him. We went through many circles. So it's got this big crowd of people.

So three steps of the rainfall, the nectar rainfall, nectar shower. First, this nectar comes from all of them. Like this big rain of nectar from all of them together.

,DE NAS SNGA DE SO SO MIG DE, ,DU CI DPER BYANG SO SO BYED PA'I RGYAS ZHES, Then the second part where it's called the expanded part, you go one by one through the groups. Five groups. So you'll have rain from the dancers.

And then you'll have rain from the compassion guys. And then you'll have rain from the philosophers. And then you'll have rain from your personal teacher.

And then you'll have rain from Koch Classic Buddha in the middle. Like that. Five rains.

So now how many rains you got total? Six. You had one big one at the beginning.

Then you focus on each group. And you don't have time, right? You've got to get to work.

So you can... No, you focus on somebody. You can say at least a mantra.

Just concentrate on at least a mantra and say, Give me some... I want to sit up straight in my office today. So that my channels...

So I can keep my wisdom better. So you just say, give me some rain. Okay, nectar.

,DGE ZHES DANG, ,YANG THUB MO DU BYED PA'I DRIN DU DE, Then you do the wrap-up rainfall, which is again everybody together. It's nectar from everybody together. If that's not enough nectar for you, you have a problem.

Then you should probably go to tequila in Mexico. We kept having this crisis. We don't know whether to go to one place or the other place because now the price is about the same.

But one is called tequila, so we made a decision. ,YANG THUB MO DU BYED PA'I DRIN DU DE, ,DE RE RE LA CHEN KHO, ,RE LTA BU CHEN NA, ,CHEN KHO DRIN DU RGYUR, So really now you've had seven washings. ,'OG MA RNAM LA YANG, ,DE RING DE ZHING SANGS RGYAS LA, ,RGYUD DE ZHIG DANG, ,RDO LUG BYED NA, ,CHOS LA NYIN TE RANG RGYAL, ,THEG CHEN THUB MO BA, ,RGYUD DE OG MA BYA CHUD NYON SBYOR, Now he's splitting up all those groups.

If you want to get more complicated, I don't. But I have to read it to you. And then you can follow the same procedure with other groups there.

There are other groups there, right? There were listeners and suffering Buddhas and Dharma protectors. You can go back and do the same seven with all the other groups there.

You can divide the Buddhas into those of the four classes of tantra. You can add the Buddhas of the open teachings. So you get five groups of Buddhas technically.

You can divide the Dharma jewel into the listeners, self-made Buddhas, the normal Mahayana, which means non-tantra Mahayana, non-tantra bodhisattva teachings, and then RGYUD DE OG MA. Then you can start on the lower tantras, which are called Kriya, Charya, and Yoga. And then when you get to the Anuttara Yoga, the highest tantric teachings, within there you've got five.

What are the five? Listeners, self-made Buddhas, non-tantric bodhisattvas, the three lower classes of tantra, and then the highest class of tantra. So you can divide the Dharma jewel into those five.

And you can have five separate washings if you want. RGYUD DE OG MA. You can divide the Sangha into bodhisattvas, listeners, warriors.

Warrior is a word, and dakinis and dakas. These are tantric angels. Warrior, woman, and man means tantric angels.

Virabhadrasana. People say Virabhadrasana. Bhadra means some kind of little biscuit.

Anyway. Chirsungche. And then the Dharma protectors.

So there are five groups among the Sangha also. So I'll say them again. Bodhisattvas, listeners, tantric angels.

Oh, we're missing somebody. Bodhisattvas. Oh, listeners.

Self-made Buddhas. Although he didn't split them, but he should. And then warriors.

And then Dharma protectors. So you can have five groups there also. DZIGS NA LA GONG ZHIN GYUR.

DPER MI ZAL YANG TZAM DIR LAM MA'I YIDAM GONG CHO GSUM LA BSKYAB TSUL ZHIG YOD ZHES SOGS DUS KYI DPER BYANG DANG PHYIR GSUNGS PA'I CHAGS LEN GNYUR DPER MI ZAL Can you show that? This DPER means DPER CHA, which is what? A book, a Buddhist book.

So DPER means in the DPER. DPER MI ZAL means it's not very clear in the prayer book that we use. And I'm trying to get you the prayer book, okay?

Maybe someday we'll translate. I don't know. There is a prayer book for this practice, for this step.

There's a separate little pamphlet, prayer pamphlet. So I got a copy yesterday from Art, but it's corrupt. He says, I'm sending you a corrupt copy, that's all I have.

And we have to type it in, okay? I have an uncorrupt copy, but I have to find it. I have 50 boxes of books just got delivered to my house, okay?

We didn't put it in yet. We didn't input it yet. So anyway, in the DPER, it's not very clear.

DPER, in the book, it's not so clear, but it's an oral tradition, okay? That at this point, you should recite, the recitation should go, I take refuge in my Lama. I take refuge in my close angel.

Close angel means, YIDDAM means your personal angel who's like watching you all the time. We had a nice prayer ceremony about a year ago in Phoenix with some really awesome Muslim leaders, right? And we did the whole prayers together.

It was on 9-11. We did it on 9-11, the 10th anniversary. And we invited this assistant imam from Montreal.

And he does all these prayers with us, and he's doing all these bowing, and then he goes, and then he keeps praying, and then he goes. And then after the ceremony, he says, anybody have any questions? And I'm like, what is that thing where you go like this?

And he says, you do these little prayers to your guardian angel. And everyone has one. Hovering around you.

And you say, help me out, man. Make me good today. In the middle of the prayer.

It's very beautiful. So that's a YIDDAM. We also have the same thing.

So you will say, I pray to my Lama, my YIDDAM, and to the Three Jewels. I take refuge in those beings. My Lama, my close angel, and the Three Jewels.

So there's kind of like five now. GYAB SU CHI'O. ZHES SOGS DGOS KYI BRTZAM As you are doing the fall of nectar, the shower of nectar, you can repeat those words.

I take refuge in my Lama, in my close angel, and in the Three Jewels. BYAS DA'I CHAGS LEN YOD means, CHAGS LEN means there is a custom, a current custom, which is not clear in the text. CHAGS LEN YOD Oh, I can still keep blabbing, right?

I love this stuff. I love this book. It's like the most precious thing in my life.

So, you know, it could go forever. GDU'I TSIS BSTRABS BYANG CHE PA SNGA LUS DANG DGOS SER BSTRABS BYANG CHE PA RTOG LUG GI BSKYED PA DGOS GSUNGS Some Lamas have made the distinction between the nectar. What's the nectar like?

They say, when you do a shower of nectar, that's the tantric way. And when you do a shower of light rays, that's the sutra way. That's the open way.

So, you can do it either way. I really like this next part. And I remember Rinpoche taking a long time to show us what it was.

GDU'I TSIS BSTRABS BYANG DGOS SER BSTRABS BYANG When you do the nectar coming from your teacher to you, there are three ways you can do it. You have three options. I like it.

Number one, and I really love, I like these three. You can see a, what do you call it? A tube of light.

You can see a tube of light coming from your teacher to you. In the scriptures they say it's about the width of a McDonald's straw, drinking straw. Now they say, piece of hay, piece of straw.

But it's the same size. There's a straw coming from your teacher's head and then inside the straw is flowing the nectar. So the straw is made of rainbow light and then inside the straw is flowing nectar into your body.

You can do it that way. Number two. I kind of like this one.

Light comes out of their body and arcs over to the top of your head and then the nectar is coming down like this on the outside of the straw. So instead of flowing through the middle of the straw, the nectar is, what do you call that? Swirling around the straw.

And it feels more cool to me. It's like this coming down into your body. The Tibetan there, if you're interested, is where is that?

Chil, chil nebep. Chil means to. It's a very rare word and it means, how do you, I don't know how you're going to, spiral down the outside of the straw into you.

I kind of like, it's kind of like those honey straws that you buy and you bite the end off and then you squeeze out the honey and it always goes all over the straw. And I like it like that. I like that one.

Drak chak tar bepa means like a fierce rainstorm. Like it's not some subtle little thing. It's like, it's just like a really big thunderstorm.

It's just like a typhoon coming down on you. There are three ways. DE NAS SANGS RGYAS CHOD SONG MED GYAM RDOG KHON PA LA BDAG GIS BYIN SOGS SEMS BSKYED DE BDAG GIS BYIN PA SOGS Then he says in the text, the prayer book, which maybe I'll try to translate for you if you want to expand this class to 15 or 20 years soon.

But there's a joke in Tibet that Mama said, when we have time. And then one day there was a funeral procession going by and they're carrying a body and then somebody said, he has time. Meaning you will never have time.

BDAG GIS BYIN SOGS When you get to the SANGS RGYAS CHOD When you get to the SANGS RGYAS CHOD and SOGS KYIS BYAMS NA MA That prayer, by the way, is called SANGS RGYAS CHOD SOGS MA SANGS RGYAS CHOD SOGS MA When you want to name a prayer, you often take the first three or four words, like I pledge allegiance to the flag. Like the first words of the American, whatever it is, Pledge of Allegiance. And then you add the word MA, which means the lady.

The lady of I pledge allegiance to the flag is the name of the prayer that starts with I pledge allegiance to the flag. It's always like that. Like GANG NAS LA RGYA MA Or YIN DEN GZHIR RGYUR MA And that's just a cool thing.

Prayers are considered feminine energy. So the prayer that you say every day before class, the name of the prayer is SANGS RGYAS CHOD SOGS MA When you add the MA, you know you're talking about the whole prayer. SANGS RGYAS CHOD SOGS MA'I SKABS When you get there, KHYAM DO GONG DANG LA Do the refuge like you did before.

The first line is refuge, right? SANGS RGYAS CHOD and SOGS KYIS BYAMS NA MA DAG GIS BYIN SOGS When you get to the part that says DAG GIS BYIN SOGS, you know, but I'll remind you, when you say that prayer before a class, you change the wording. When you say that prayer before...

Do you guys have that prayer? Yeah, can I... So if you have this paper, it says...

The third line says DAG GIS BYIN SOGS, right? That's the normal way to say the prayer. Which means, by the act of giving and other six perfections that I do, may I become a Buddha to help all beings.

When you're in a class, before a class, you change the wording. DAG GIS, you say DAG GIS CHOS NYAN, which means by the good karma of me listening to the Dharma. CHOS NYAN instead of BYIN SOGS.

And then the teacher is supposed to say something like DAG GIS CHOS BSTAN, by the karma of my teaching. Anyway, when you get to that part, DAG GIS BYIN SOGS, it's the expression of stirring the old lady's coffee in the Starbucks thing, which is my new name for bodhichitta. Because I want you to think of it that way.

Bodhichitta is so obscure. What do you call it? It's just like some abstract thing.

It's just like something on outer space. Oh, I hope I can help everybody. I'm standing in the Starbucks.

I'm stirring her coffee because I want big lines outside of nursing homes. I want to be the one who starts that. I want to be an example for other people.

And then it will spread. I want to be the person, ground zero, from whom the virus spreads. You're supposed to think that while you stir the coffee.

That implies that you are an example, which is difficult. I had a... Somebody asked me, how do you teach small children Dharma?

Samet, I think. Where are you? He teaches Dharma to small children.

He has this challenge to teach it to three to five-year-olds. Which is an interesting challenge. He asked me, what suggestions do you have?

I said, I was in Tucson. Did I tell you this story? Probably 10 times.

I went with a childhood friend of mine from Phoenix who has two small children at that time. They were three to five years old. 5,000 people came to that talk in Tucson.

I was trying to get a... just see His Holiness through the people. Then he said, does anybody have any questions?

Then 600 people raised their hand. He chose my friend, standing next to me. Then he said, what's your question?

She said, I have small kids. I have a three-year-old and a five-year-old. How do I teach them Dharma?

Then this omniscient being always fakes this. He does that thing. Then he's like, they won't listen to what you say.

They will just watch what you do. Then in 30, 40 years of teaching, I realized the same thing. It doesn't matter what you say to people.

Whatever you do, they will copy you. You have to be good. You have to be an example.

The bodhichitta thing, it's all founded on example. You're sitting there in the Starbucks, stirring her coffee, thinking, I will be an example. From my example, a virus will spread.

Which means that you have to use the practice. You have to get a boyfriend by going to a nursing home. Because you can teach it all day, but if you don't do it, no one's going to believe you.

So where's your boyfriend, man? Why are you teaching this thing? You know what I mean?

If you do get one by using this method, then you're a bodhisattva. Because people will copy you. That's the best way to spread a teaching.

Blah, blah, blah, blah, you know. Cha-cho. All right.

So that's bodhichitta. Deidaki jinso. And in this prayer you think, my giving.

Jinso, right? Jinso means my giving and the other five perfections that I'm doing. So when you reach that part in the prayer, you should think, because of my good example of becoming financially independent by being generous, I pray for that.

When you do this, Sangye Chodron Tsogye Chodron, that's what you're saying. That's what you're really saying. By my protecting my ethical lifestyle and becoming, therefore, what's the result of an ethical lifestyle, karmically?

If you want money, you have to give money. That's perfection number one. If you want to be peaceful and joyful, you need to keep your morality.

That's number two. Karmic result of not hurting other people. Chungwa dang.

Sopa, third perfection. Patience, right? Not getting angry when you should.

I think it's important to say when you should. When the other person is seriously attacking you, wrongly, and it's what do you call it? Justifiable anger.

Perfection number three is relating to justifiable anger. The person did cut you off dangerously in the traffic. You should get angry.

They did something bad. You're not hallucinating. They could have killed you.

And then you're like, okay, chill. That's perfection number three. By the way, the verb for keeping your patience in Tibetan is sopa gom, which is the word for meditate.

They don't say keep your patience. They say meditate on patience. Then there's this famous joke in Tibet.

There's this guy sitting on the side of the road outside Lhasa and he's in deep meditation. This guy's walking around and he's like, hey man, are you meditating? And he's like, yeah, yeah, you know.

Yeah, I'm meditating. He's like, yeah, what are you meditating about? And he's like, what are you meditating about?

And he says, I'm meditating on patience, god damn it. Anyway, that's called sopa gom. Getsa di didakitu latene.

Then he says the word tu. Can you highlight that one? Matu.

That word tu, it has a lot of meanings. It means power, but it means power in a mystical way. Tu gyab means to do voodoo on somebody.

Like you're sitting there with a little doll, tu gyab, and they're like this. There's some kind of magical power. Tu means like magical power.

And what he's saying, but it can also be good. It can be white. He's saying, when you say sanggye chodang tok yin, sanggye dak gi jin sok, you're not talking about the times when you were generous or you kept your morality or you kept your patience or you were happy to do something hard at the prison to help people or you're doing your meditation or your wisdom.

You're not talking about that. He's talking about the tu that comes from that. There's a magical power that comes from keeping the six perfections.

There's a magic. He uses the word magic. There's a magical power that comes from giving, keeping your morality, being patient, visiting the prison.

Those things. TAMS SBYIN GYI BDUN DU GSUNGS DI DAG GI THU LA BRTEN NAS Because of that magical power, SEMS BYIN THAMS CAD KYI BDUN DE SOGS SANGS RGYAS THOB PAR BYA'O May that magical power change me into a Buddha. DAG GI JIN SOGS RGYAS PA'I GSOS NAMS KYIS SANGS RGYAS THOB PAR BZHAG May I become a Buddha.

SEMS SKYES PA DE YIN That's the verbal expression of bodhichitta. The real bodhichitta is stirring her coffee at Starbucks and thinking about starting a virus. I like that, like a filmmaker.

That's such a cool way to start a virus. I was briefly involved with a film about, what is it, Kundun. They called me from the office of bed.

I like to brag about it. They said, there's a secret project. You can't mention it to anyone.

I'm like, okay. It's Harrison Ford's wife. And she wrote E.T. So she's famous. And The Black Stallion. So she's making a new movie. I'm like, okay, so why are you calling me?

They want to know what His Holiness studied as a Geshe. You know, he finished his Geshe when he was 20 or something. 25 years early.

And they want to know what he studied. Francis Kappa wants to know what did he study. Will you come to her apartment at Central Park secretly on such and such a day and tell them what he studied.

So we did. We had a good time. And they all became Buddhists for a while.

But apparently they had a meeting with the Dalai Lama. And he said, you will affect more people with your film. More people will see your film than will ever come to my talks in my life.

In the first few months that your film is out, more people will see it than who come to my talks in my life. And he was really into film. He was really into modern media as a way to teach people.

So when you think virus, bodhichitta, virus, think other forms of media or other ways of teaching. Like rock and roll concerts or stuff that's fun. All right.

We're doing one in... Where are we? Sofia.

A Dharma concert like that. A jazz Dharma thing. We did one in Paris and it was fun.

No. Where was that? What was in Vancouver?

Argentina. It was in Argentina. Anyway, do that kind of stuff.

BYA'O NYAM DU SEMS SKYE YIN ,'DI DAG GIS MIG RNAMS BSKYED PAR BYAS SU BYUNG BA'I ,'DIR ZHU MA DGOS I will cover bodhichitta. I will cover... This is not the section on going for refuge.

This is just how to picture it. Later we get to the actual teaching on it. So he says, that's all coming later.

He says. Good. Therefore, I don't have to go into detail here.

,GYAM DU NI RGYAL PO'I SNGA'O ,DU RDZU BA LTA BU DANG, ,SEMS SKYE NI RGYAL PO LA ,CHA BRTAL BU LA LTA BU YIN, Then he gives a metaphor. When you do, ,SANGS RGYAS CHOS DANG, ,THOG RGYAS CHOS RNAM LA, The first two lines are refuge, right? The second two lines are bodhichitta.

When you do the first two lines, it's as if you are acknowledging your fealty to a king. You are one of the king's subjects. You are placing yourself under the protection of the king.

That's... Like that. It's like you are placing yourself under their...

There's an old word, fealty. It means that you are placing... You say, please protect me.

You go to the wall. A medina, an inner city, used to always be walled, right? And then you're going into the wall because you want to be protected.

A lot of cities still have the wall, pieces of the walls, the old walls, like Jerusalem or Fez in Morocco. They still have the inner walls. Then entering those inner walls for protection when someone's attacking would be like taking refuge.

,SEMS SKYEN GI RGYAL PO LA BYAS STOB DU BA LTA BU YIN, But bodhichitta is like paying tribute to the king. Bodhichitta is like paying tribute to the king. A necessary thing that you owe the king.

So somehow stirring her coffee is to pay your tribute to the king. You have to work on that. It's not immediately clear, I think.

Maybe it's what you owe your teacher once you've had teachings or something to help other people. Okay. Okay.

I like this next part and we'll finish it. It's your first homework question. Homework seven.

There's a big mistake in the Tibetan. It shouldn't say LAMA NIMPO. It should say LAM.

LAM CHE. Very, very bad mistake. Very confusing.

The carving was off. SOM DIR means at this point. SEMS KYI DE BU LAM CHE KYI MIG PA CHE DGOS Say DE BU.

DE BU. LAM CHE. LAM CHE.

DE BU. DE BU. LAM CHE.

[Говорящий 2] (1:06:17 - 1:06:17)
LAM CHE.

[Говорящий 1] (1:06:18 - 1:09:27)
It applies to dance. It's a tantric principle. He's inserting a high tantric practice in the LAM NIM, which he keeps doing because he can't help himself.

He wrote the sadhana for Vajrayogini. He wrote the main commentary for Vajrayogini. So it's on his mind all the time.

He's constantly thinking about these high tantric angels. So he's saying at this point, when you do bodhicitta, when you're thinking about your bodhicitta practice, let's do a visualization where you use the path, sorry, where you use the goal as the path. You use the goal as the path.

DE BU LAM CHE in Tibetan. It's a very high tantric principle. DE BU LAM CHE.

In dance, for example, in Buddhist dance, the main principle of all Buddhist dance is DE BU LAM CHE. When you walk out on the stage, you are Vajrayogini. I heard Nijinsky did that.

I don't know. I heard he would be talking to people, and then they'd ring a bell, and they'd say, one hour until you dance. This is like the most famous Russian ballet dancer.

And then he would go into the dressing room, and no one could go in there. Because if he was playing, who's that puppet guy? Petrushka?

How do you say? Is it Petrushka? The puppet?

If he was playing the puppet, the puppet, he needed an hour to turn into the puppet. And he would lock the door. And if someone came in, he would beat them.

He went crazy later in his life. He went insane. He died insane.

But he would become Petrushka, right? Something. I don't remember.

Is it Petrushka, right? I think so. No, it's a whole separate ballet.

Yeah, it's Petrushka, I think. So he becomes the doll who comes to life. Or he would do the satra.

He would do the satra, and then he would become the fan. He would become the thing. And he needed time to become that.

That's what we're doing here. You go away. And then in this meditation, you are already Lord Buddha.

You are already Lord Buddha. And it's supposed to be a very high sin to lose that during that ten minutes that you're doing that meditation. It's supposed to be one of the worst bad karmas you can do to think you're not.

There's scriptures that say it's better to kill someone than to lose your vision of yourself. It's very interesting. This vision of yourself.

I think that Nijinsky, you got to read his autobiography. He wrote it as he was going insane.

[Говорящий 2] (1:09:30 - 1:09:32)
There's a good movie about him.

[Говорящий 1] (1:09:32 - 1:09:34)
Yeah, yeah.

[Говорящий 2] (1:09:34 - 1:09:36)
That's the key for Stanislas's sister.

[Говорящий 1] (1:09:37 - 1:11:56)
Yeah, Bronislav, right? His sister wrote it, I think. Helped him, or his wife?

Anyway, his wife, I think. But anyway, you can become Buddha and then do the meditation. So here's the meditation.

Don't get all scared. I'm not trying to scare you about the other thing. Just those of you who are doing Vajrayogini, you can't lose it.

It's considered very serious. NAM CHE KYI BYAS PA DGOS PA'I TSUL NI LAMA THUB PA'I DBANG PO LAS You are visualizing this Buddha in front of you. THUB PA'I DBANG PO means Munindra, the head of all the Buddhas.

Our Gautama, our Buddha, our historical Buddha sitting in front of you. Then RANG DANG GNYIS PA CHE I like that. RANG DANG GNYIS PA CHE means a second like himself cuts off.

Which means what? He clones himself. A second Buddha rises out of the first one.

Like a copy, a clone of the first one rises out of... starts to rise out of him and it starts coming towards you. RANG DANG GNYIS PA CHE THUB PA'I DBANG PO NGUR SANGS RGYAS Then that melts into you.

That second Buddha melts into you and boom, you're a Buddha. No more than that. That's all.

You turn into a Buddha right there. That second one melts into you. Usually, by the way, it turns around.

Got it? It comes out, it turns around and it settles into you and then you're a Buddha. It's really beautiful.

We'll do it in the afternoon when you're all full of food and stuff. We'll practice that visualization in the afternoon. Comes out, switches around and then melts into you.

THUB PA'I DBANG PO NGUR SANGS RGYAS RANG LAS THUB DBANG BAG TU MED PA SPRO And then in the next instant billions of those images are coming out of you. You're sending them out. One comes into you.

It just settles into you and then THUB Then thousands and thousands are coming out of you towards other people. Towards other people.

[Говорящий 2] (1:11:56 - 1:11:58)
All of this is after the nectar stage?

[Говорящий 1] (1:11:58 - 1:11:59)
Say again?

[Говорящий 2] (1:11:59 - 1:12:00)
This is after the nectar stage?

[Говорящий 1] (1:12:01 - 1:14:23)
Yeah, after nectar. Or you can skip the nectar and do this one because you never have time to do all of it. Just pouring out of you.

Buddhas are pouring out of you. And they dissolve into all the people in your country or all the people on your planet. Those millions of Buddhas dissolve into other people.

Then what happens? They become Buddhas. They become enlightened because of that.

Then suddenly they're all enlightened. All the people watching Fox News this morning are suddenly Buddhas. THUB PA'I DBANG PO'NGOR SANGS RGYAS Then the last part of that meditation which we'll practice this afternoon is you must think to yourself BDAG GIS SEMS CAN THAMS CAD SANGS RGYAS SA LA DGOS PAR BYA'O I did it.

Damn. All these years what I was trying to do it's done. They've all become Buddha.

My job is finished. But the purpose of my life is finished. I made everybody Buddha.

That's it. I'm done. They're all standing in front of the nursing home.

Like that. SANGS RGYAS BYA'O NYAM DU SEMS SKYES PA'I DUN DE DUP SONG DUN DE DUP SONG means I did what I was supposed to do. BYA BA BYAS PA KUR POR BA It's very beautiful.

I have done what I set out to do. Everyone's enlightened. SONG NYAM PAS DGA' BA DGOM DGA' BA DGOM means and then just be really happy.

You practice how it's going to feel a zillion years from now when you're done. And you're like, okay, let's see. Yeah, everybody's enlightened.

I can't relax. Like that. You feel like some kind of satisfaction.

I did it. Is there anybody left? Yeah, okay.

Alright then. Now I can relax. Like that.

We'll stop there. That's very auspicious. Kim, you want to do it?

Loud. Okay.