«Дар освобождения», курс 9 «Семь дверей медитации», занятие 11

[Speaker 1]
All right then, here we go. So we're at this place. TSOGS SHING, it's misspelled here, it should be Z-H-I.

DE'I THAMS CAD KYI GNAS GSUM DU PHYI BAR GUD DOR BYED RNAMS SNANGS KYIS NGO BO'OMS KAR PO SOGS DOR BYED GSUM GYIS RANG BZHIN GYIS YID DGE'I RGYUD GSUM DGOS TSOGS SHING means all the lamas in the llama field, right? What is there, boogers? THAMS CAD KYI, all of there.

GNAS GSUM means three places, meaning forehead, throat, and chest. Here it just says three places, right? PHYI BAR means at the tip of the head, but when you're talking about the three holy syllables, you always put it here.

You don't put it here. PHYI BAR GUD DOR BYED means, these are called the three diamonds. They are three holy syllables marking the body of an enlightened being.

If a person has the three diamonds on them, it symbolizes that they are enlightened and they act enlightened, they speak enlightened, and they think enlightened. So these three syllables are placed at the three centers of action, speech, and thought. So this one isn't what you would think.

Meaning what? You'd think it would be your thought, but in Tibet, thought is at your heart. So this means your body here.

So this is called GUD DOR BYED. There's a OM letter here. OM syllable.

It's really not a letter, right? It's a syllable. Here there's an OM at their CI THUGS MIN TZAM.

Sorry, MIN TZAM. NAM NANG GI NGO BO The essence of that is Vajracana. It's a white OM letter.

Et cetera. So let's talk about the et cetera. At the throat is an AH letter.

What color? Red. I don't know who it's supposed to relate to, but who would relate to red in the five Buddhas?

Amitabha. And that's speech, obviously. Enlightened speech.

And then at the heart is HUNG, and a blue color, which would be Akshobhya. So these are, each one of these beings, if you're into spending the rest of your life visualizing them all day, you not only visualize them, but they should be marked with those three syllables. OM AH HUNG Body, speech, and mind.

The three diamonds. DOR BYED GSUM GYI RANG BZHIN Misspelled here, one N. The nature is YID DGE'I GRU GSUM The other day we talked about the word GRU as meaning a piece of grain, because they were talking about grain stocked in a pile, and we said that GRU could also mean a letter of the alphabet.

So here it's used in that sense. Those are the three letters, OM AH HUNG, which are really not letters, they're syllables, but it's okay. DGE means you should place them, you should position them here on all the lamas that you're visualizing and all the tantric deities that you're visualizing.

DON CHAR MI ZELL YANG Misspelled here, it should be DON CHAR, C-H-A-R. The typist was having a bad day on this page. I'm sorry.

By the way, everything is typed by two people independently. All the texts are typed by two people independently. Then somebody compares those two on an automated program, and when they see a difference, they're supposed to check the original text.

Then another person does that. And then a fifth person compares those two people's work. So theoretically, it's impossible for this page to have occurred.

But this is one of the first texts we ever input, because it was the most important. So maybe we were a little shaky in those days. DON CHAR means in the recitation text, which is GAL SANG SDUG BSNGAL, a necklace for the throats of those of great virtue, which it would be fun to do in Guadalajara if we have time.

It's just the recitation text for the six preliminary practices to meditation, which was written by Pabongka Rinpoche's own teacher. And Rinpoche, my Rinpoche, our Rinpoche, required that we learn and memorize that text before he would teach us Tantra. So in the first years in Howell, like 1975, 670, we learned that.

DON CHAR MI ZAL YANG, even though it's not clear in the recitation text, DE BAR, at the navel, misspelled twice, RIN BYUNG is RIN BYUNG, R-I-N-B-Y-U-N-G, which is what? RIN BYUNG. RAT NA GA RA, RAT NA GA RA, golden color, south, the Buddha of the South.

RIN BYUNG GI NGO BO is a SVA, serpa, a golden or yellow colored SVA syllable should be placed at their DE BA, at their navel. These are representing chakras also. So at the navel chakra.

So these three diamonds are very common in Tantra, OM, AH, and HUM. He says at a SVA, at the navel, yellow. SANG NAS SU means, SANG means secret, NAS means place.

SANG NAS means the sexual organ. Or the base, either the base of the sexual organ or the tip of the sexual organ, in either sex. SANG NAS DU, DON GRUB KYI NGO BO is a syllable which is of the essence of a moggha siddhi.

And it's a GA misspelled, very dangerous here. It should have been HA, H apostrophe A. This is terrible couple paragraphs.

Because GA, you could visualize a GA there and you'd be in trouble. So what do you have navel and secret place together is? SVA HA.

So even if you go to India Varanasi nowadays and they're doing a Homa, a fire offering, they'll be throwing in the grain and they're going SVA HA. It's an important. ZHIG RDZUGS, say ZHIG RDZUGS.

ZHIG RDZUGS means you make a mantra and then SVA HA is like nails it down. It means nails it down. So the SVA HA, you're supposed to add now two syllables on the bodies of your teacher and the other Lamas in this picture.

SVA HA. BYANG RGU, green color. YANG DGOS PAR GSUM It is stated that you should place those two extra letters which we've never seen in the Vajrakini Tantra for example.

DOR JE GSUM NI SANGS RGYAS KHO NA'I SKHAS CHOS YIN The three diamonds, OM AH HUNG, placed on the body are peculiar to enlightened beings only. KHO NA. SKHAS CHOS means it's a feature of them that they have these three syllables.

YIN PAS Therefore, SOGS SHING GI NYAN RANG The lower track practitioners pictured in this picture and I forget which tier. It was like fourth or fifth tier or something. NYAN RANG SOGS KYANG NAM PA DER BRTAM SANGS MA RTOG They are only represented in the physical appearance of lower arhats but in actuality, lower, they are SANG RGYAS.

They are also Buddhas. Everybody in this picture is a Buddha even if they're not pictured that way. They're pictured as a Bodhisattva who hasn't reached enlightenment or they're pictured as a lower track arhat who hasn't reached enlightenment.

That's only on the outside. Inside, they are all Buddhas because they have the OM AH HUNG on them. DE YANG BLAM MA It should be BLAM MA, B-L-A-M-A DE YANG BLAM MA KHO NAS RNAM DU DU SHES DGOS The reason we put the three diamonds on all the figures in the TSOGS SHING is so that you can appreciate that they are all the RNAM DU KHO NA of your Lama.

GRUL PA They are all the emanations only. They are only emanations of your Lama. Everybody in the picture is an emanation of your Lama which is a good justification for dropping all the other guys in my mind and just focusing on the central Lama.

I like it. It doesn't say that. I'm just extrapolating.

SHES DGOS SHES DGOS here means it's meant to force you to realize. SHES DGOS means understand must. MTHAMS CAD SEMS PA GSUM TSE SU BYA BA'I MA NGAG KYANG YOD There is also a private advices or oral tradition that you can picture them all as the SEMS PA GSUM TSE which is you do the Buddha within a Buddha with a hung letter in the inside, which we talked about before.

DE LTAR TSOGS SHING RNAMS SNANG NGOR ZER LAS PAR THEG PA DANG MNGON NGOR DE NA DE NGOS YIN NYAMS PA DANG DE NGOR YIN LAS BU DU BYUNG BA'I DU SHES SUM BSKYED DGOS GSUM Then he concluded in a way by saying, on this section, by saying that you should have three conceptions in your heart as you visualize your teacher. This is a premeditation practice. Number one.

SNANG NGOR We had this kind of thing in the NGES NGOR RANG BZHIN MED PA Do you remember that? It appears to you as empty. You take it as empty.

Its essence is empty. NGES NGOR RANG BZHIN MED PA, SNANG NGOR RANG BZHIN MED PA Anyway, DE SNGA'O and that's me. We had it in Vajrayogini.

So the word NGOR, we've talked about it a couple of times. NGOR means the surface of a wall or the part of a face which is being shown to you or the surface of the chest which is shown to you. So it means the, what do you call it?

It's like an edifice. It means the surface of an object which is turned towards you. So your surface of you.

In this case. Then to that, to your exposed surface appears things. You're like a mirror.

Your mind is like a mirror. That's a NGOR. Then things appear to that.

So NGOR means what you should see incoming data, incoming shelf. What you should see incoming is all these beings visualized. They are appearing to your face as these beings.

Number one. That's the first one. Two, LAS PAR THEG PA Do a good job on the visualization.

MONG BAR How you take it. See how it comes in and then how you take it to your heart, how you should feel about it. DE'I NGOS YID They are look.

They're the real thing. They're not just some kind of picture. You've got to struggle with that.

I strongly encourage you to not visualize paintings or photos. A visualization in this tradition means the person came and they're sitting there. How aware can you be that they're really there?

NGOR means to your physical, to your mental picture senses, they look like those divine beings. To your feelings, you believe they are real. Then he says to your faith.

DE'I NGOS YOD NAS PHOS TU CHUNG BA'I BDUS ZHES You should think they have all these beautiful colonies. All these beautiful colonies. Things you would like to learn.

When I left my old lady today, she opens the sliding door. Where's Ning? We got to fix the sliding door.

It takes three people to open the thing. Of course, that's probably the only exercise she ever gets. It's like an 1840s steel door, sliding glass door.

She throws it open. I'm already halfway done. She throws it open and she says, and tell Christine I miss her smile.

I'm like, okay, all right. Like that. There's three conceptions, right?

Incoming data, they are these exquisite deities. How I feel about them is they're the real thing. Then my faith towards them is that I would like to have that kind of smile.

Or I would like to be that kind of person. What is exemplary about your teacher that you want to be? Somebody asked me, I was somewhere and they said, do you think so-and-so I should take them as a teacher?

It just occurred to me. I said, well, do you want to be like them? Then they were like, because that's the meaning of to be a teacher, right?

To be a student of a teacher means you're going to turn out like them. Is that what you want? So the third conception is here are the things that I would like to be like about this person.

All right. DE DAG SOGS SHING RNAMS SNANG NGO SA LEGS PAR Oh, we finished that. So you got to have those three conceptions.

We just reached class four. We were supposed to finish five classes by this afternoon, but I got slowed down a little bit by all those other stories and stuff. So that's too bad.

I also didn't have time to do homeworks for you and I apologize. I don't know when I'll have time, but I'm aware that I didn't do them. DE LTAR To research all this stuff takes a very long time.

So anyway, DE LTAR SOGS BDAB ZIN LAS When you have completed this visualization, when the visualization is complete in front of you, YES SHES PA CHEN DRIN PA YIN CING you should invite the wisdom beings. So there are what we call pledge beings, DAM TSI PA and there are things we call wisdom beings. This is an exercise that you go through in Tibetan meditational practices when you visualize a sacred being.

You're supposed to picture them and then you're supposed to load them. So it's like they are hollow shells. You get the visualization right and then you load them with the spirit of that being.

Usually you invite the spirit from another place and then they come over the visualized person and then they melt down into the DZA HUNG PA HO in the Vajrayogini Tantra. They pause the spirit. They are empty shells.

Then the spirit comes from some enlightened realm. They come down to the top of the being and then you go DZA HUNG PA HO and then they slip in. Then that being is charged and they are the real thing.

So up to then they're like a shell or something. He's going to discuss that Tibetan custom of doing it like that. CHEN DON PA YIN CING DE YANG CHEN DON NGES PA SGOS PA MIN PAS It's not necessarily the case that you have to bring forth, invite forth these wisdom beings, these spirits to inhabit the shells.

That whole exercise of picturing a shell and then loading it, he says, is not necessarily something you need to do. It's just a tradition. RANG GIS SMOS PA BYAS PA TZAM GYIS DON DU RDUN NA ZHUGS TE Because the moment you wanted them to be there, they were there.

It's not that you visualize them and then you have to load them with the real thing. The moment you thought to visualize them, they were already there, loaded. So we have this exercise.

Why we do that, he's going to explain. But he says you don't have to do it. You should understand that that's not a necessary exercise.

Why? The moment you think of asking them there, they're there. They knew a billion years ago you were going to think to ask them anyway.

It's not even that they have to wait for you to think of it. You think of it and they're there already. Because they knew.

They read your mind a zillion years ago. They see all history as you see the palm of your hand. All future and past history, all events, all people, all planets, all universes.

They are always in a state of perception of those things directly. Dealing with the Buddha is kind of frustrating. All right, there's no drama or anything.

MDO LAS Then he quotes a sutra. Because there's that sutra that says, GANG GI MOD PA TSOR CHEN NA, DE'I DUS NA THUB PA ZHUGS Anybody who really devotes themselves or surrenders, for anyone who surrenders and has the true wish in their heart, the Buddha is standing before them in that moment. So a sutra says, just wish.

What is it in the Bible? AS KEN YUL SHAL RE ZHIG Just wish that they're there and they're there. Before you're done wishing, they're there.

That's what the sutra says. So of course I... He just says a sutra.

I went and found it for you. It's from a sutra called DZANG RNGON GYI RDO Say DZANG. DZANG It's a prenatal song, if you care.

DZANG RNGON GYI RDO It's a super sexy sutra. Somebody should translate it. DZANG means wise people.

RNGON means fools. It's called the Sutra of the Wise and the Fools and it's awesome. It's an awesome sutra.

So that's the source of that quotation. Just wish and he'll be there or she'll be there. The Buddha.

I like the story and I want to tell you the whole story. So I chopped it out of the sutra and you get the whole story. It's a nice story.

I think we should have like Lam Rim movie night. That guy that got in the cave and the guy was going to cook him and he was like, no, I got to go pay that teacher three bucks for what he taught me, but I'll be back. That's got to be made into a movie.

Here's another one. This is also, we should just make a Lam Rim quotation sutra movie or something, but we won't call it that. So here we go.

By the way, the verse that you find in NAM GRUB LAG CANG is a paraphrase, so it made it even more difficult to find. It's not a direct quotation. You should know that.

It was, as they say, based on the sutra, but it's not from the sutra. It's a paraphrase, which makes it more difficult to find in the hundred thousand pages of sutras. RANG GI BDE PA'I LAG MA THOB NA SANGS RGYAS KYI THUB BYED DUS LAS YOD MI SRID PAS Let me see.

I'm actually taking this version of it from Je Tsongkapa's version of it, which is the Lam Rim Chungwa, his shorter Lam Rim. He gives the story from the sutra. So I'm using his version of the story.

If you want the full version, go to that sutra. RANG GI BDE PA'I LAG MA THOB NA SANGS RGYAS KYI THUB BYED DUS LAS YOD MI SRID PAS It could be the case that your faith is not enough, but it's never the case that the Buddha wouldn't have enough compassion. Just wish and they will be there.

That's how he starts out his discussion. SNGON RGYAL PO SEL RGYAL In ancient times, there was a king named Selgyal, which is this Tibetan for Prasenajit. Prasenajit.

LA BU MO He had a daughter named Dorje Ma. Diamond Lady. If you look for Dorje Ma in the DZANG RLUNG sutra, you won't find anything.

The Ma was added later. Her name was just Dorje. Her name was Diamond.

Dorje Ma. BYA BA YID DU MI'ONG BA She was ugly. GANG NAS DE KYANG No matter what angle you looked at her, DI MI MIN RNAMS NYAMS PA you would wonder if she was even a human.

SKYE BA ZHIG CHUNG BA DE LONGS KYANG YANG MA NYID The whole story is very beautiful in the sutra. He's abbreviating it. Nobody wanted to marry the...

She was a princess, but no one wanted to marry her. LONGS KYANG YANG MA NYID NYA YANG MIN GDOD PAR CHUNG NA The king was even embarrassed to have her in the palace. He didn't want to even keep her in the palace.

RANG GI'I BANG RIG RU MTHO BA ZHIG LA BYIN PAS There was some kind of a court intrigue. If you read the whole sutra, there's some kind of court intrigue going on. Someone's trying to cheat the king and marry his daughter so they can get half his money.

He tricked that guy into taking her. He hadn't seen her. Then BANG RIG means his people.

RU MTHO BA means one of the noblemen gave it to this nobleman. DE'I RGYAL PA'I BYIN PA'I SONG ZHI NANG DU GZUGS KYANG MI STONG ZAR PA'I NAS ZHAG STE I can't understand all the Tibetan, but it's something like BYIN PA'I SONG ZHI When the king had given her to him, NANG DU GZUGS KYANG MI STONG ZAR he wanted to hide her in his estate where no one would ever see her. DE'I NAS ZHAG STE THO BYED LEGS PAR CHIN and decided that he would give her very good food, but would keep her locked up.

KHYIM BDAG KHO RANG GZHAN DU SGROL BA'I TSE Whenever that nobleman went out of his estate, HE BU MO DE GAM ZHIG GI NANG DU GZUGS he would order the princess locked into a wooden box. BUG PA ZHIG NAS She made a hole. What do you call that in a piece of wood?

She found a knot and she knocked it out. So she could at least look out. GAM ZHIG NAS NANG DU GZUGS BUG PA ZHIG NAS RTO SER SA CHE and they would feed her food, spoon her food through the hole.

SA CHE GAM LA MGO CHAG RGYAB and they put a big iron lock on the box. Kept her in a box. DE MED KHO RANG GI AM THAG Good luck on finding AM THAG in the dictionary, but I did.

In an ancient Tibetan dictionary. It means his breast pocket. He kept the DEMIC, which is what?

The key. He would keep the key in his breast pocket because he didn't want anyone to see her. AM THAG TU GCUG DRO BA YIN PA LA Then he would go out.

LEN CIG BYANG DIN DE BRJUN PA LA One day Lord Buddha was traveling in their area. MI THAMS CAD BDAG BAR DRO DU ZHIG and many of the people went to see Lord Buddha. MI NYID KYIS BU MO DOR BYED MA LTA BAR BYED NAS Then there were two guys, two, what do you call, mischievous guys.

Of course, they decided they wanted to see the princess in the box. They heard about the princess in the box and they were dying to see her. LTA BAR BYED NAS BYANG KHYAR TE So they brought a couple of bottles of beer.

BU MO DOR BYED KHYIM THAB DE LA BYIN And they got the man drunk, her husband, the noble man, they got him drunk. So he passed out. Then, of course, they stole the key.

DE RA ROL BA Say RA ROL BA. RA ROL They got him RA ROL. They got him ass, dead ass drunk.

There's some word like that, right? I don't remember. Not that I ever did that.

RA ROL NAS AAM THAG NAS DE MIG STON They stole the key out of his breast pocket. KHYAR CHIN PA NA And they went to the box. BU MO DOR BYED MA YANG DE NYIN LAS SANG PO MI LAS RGAMS KYIS NANG DU DE LTAR BA'I SRID NAMS PA SEMS DE YANG SPYIR GYIS MED PA LA'ANG Yeah.

BU MO DOR BYED MA The princess, diamond girl, on that day, LAS SANG PO MIN she had some good karma that ripened. Because sitting there in the box, DE LTAR BA'I SRID NAMS MED PA SEMS DE YANG SPYIR GYIS MED PA she was like crying because she could hear that everyone was talking about Lord Buddha coming to their area and everyone in the palace, in the nobleman's estate had gone out to see Lord Buddha and she was sad because she couldn't see Lord Buddha. SEMS NAMS MED PA'I Oh, I don't have enough good karma to meet the Buddha.

RGYAL YIN MED PA LA'ANG NYAMS SEMS SANGS RGYAS KHO NA LA YID CHE CING BDE PA'I Then she had this attack of devotion towards the Buddha. She was weeping in the box and wishing that she could see him. I'm going to start crying too.

BDE PA'I RGANG GI BUD PA NAS Then she looked out the hole, the knot hole, and then suddenly she could see the Buddha's top knot. She's like, wow. She's in the top knot.

BUD PA SANGS RGYAS GUS SUGS DOR NGO LING NAS MTHONG She started to see the whole thing. BRTA DUL SANGS RGYAS YIN PAR MA SHES PA'I DBANG GYI NYON NGON DAS DKA' CHE CING DE PA'I ZHAL RE NAS RIM GYI BRAL TE SANGS RGYAS SNGON TSUM DU BRAL MA THAGS NAS Then, I don't know, something happened and the box flew open and she saw the whole Buddha. SNGON TSUM DU BRAL MA THAGS NAS She was able to look.

The Buddha came to her. That's the point. She couldn't get out of the box, but the Buddha came to her.

and that's where the quotation comes from. If you want the Buddha in front of you, just wish, and the Buddha will be there. So she sees him out the hole and then suddenly she can see the whole thing.

He doesn't quite tell the story of the sutra. I'll tell you the whole story. So she sees more and more of the Buddha because her faith gets more and more.

Through the hole she sees more and more. And then she has such good karma from seeing the Buddha and admiring the Buddha. He uses the same wording.

It's called, where is that? DUL BZHIN BYAS PA DUL means a snake. BZHIN means the skin of a snake.

BYAS PA means to shed the skin of a snake. And her old form sloughed off of her body and she became the most beautiful of women. And the guys are, in the meantime, are trying to break the lock, get into the lock.

And they finally open the lock and they look in and they're like, damn, now we know why he locked her up. Like she is the most exquisite creature in the realm. He was afraid that whenever he was away somebody would swipe her.

She's so fantastic. And you know like that. And that's the end of the story.

Yeah, and then he quotes that thing. Whoever wants the Buddha to come, just wish, and he'll be there. He or she will be there.

Ah, okay. Somehow we could make that into a movie, I think. RANG RE'I RDZOGS PA BYAS PA'I TSE In the debate ground in the monastery, SANGS RGYAS TSE MA'I MA MIG PA'I SA CHOG MED We often come to a point in the debate where we say there is not a single square inch of the universe which is not in the current observation of enlightened beings.

Every inch of the universe is always being watched directly, perceived directly by enlightened beings. There's this, what's the definition of existence in Buddhism? Yeah, TSE MA'I MIG PA'I ZHIG RGYUD KYI MTHAN NAS That which is perceived by a correct perception is the definition of existence.

Then the debate comes up in the debate ground. Well, what if the tree falls in the forest and no one's there? Then they expand the definition.

SANGS RGYAS KYI MTHAN NAS MIG PA'I ZHIG RGYUD KYI MTHAN NAS That which is perceived by the valid perception of a Buddha is the definition of existence, meaning everything that exists is perceived by a Buddha. Every square inch of the universe is perceived by a Buddha. BYAS MA BA DIR PHAN TOG DGOS PA YIN He says, if you remember that debate that we had back in the debate ground when we were all teenagers, that will help you appreciate this point.

And you have to go a little deeper. Is there any area of the universe which is not currently, and your mind, your deepest thoughts, which is not currently being observed by all the enlightened beings? There is no such place.

Now he says, let's move it to Tantra. In the debate ground, we say there's not a square inch of the universe which is not always under the direct observation of Buddhas, including your thoughts. But he says, let's bring in Tantra.

SNGAGS KYI MED means, let's bring in a crucial point from Tantra. DANG BYAR NA'ANG If we were to... BYAR means to apply this to Tantra.

If we were now to apply Tantra, CHAR DE BA GSUNGS SBYUG PA RNAMS GU THOGS NGO BO GCIG TU SONG BA'I BYAR NA, CHAR DE BA GSUNGS SBYUG PA RNAMS GU THOGS NGO BO GCIG TU SONG BA'I It's a little bit easier to understand this concept if we remember, as in Tantra, that those who have achieved SUNGS SBYUG, the combination of the two, enlightened mind and enlightened body, what, gyu lu and rinsel, clear light and illusory body. RNAMS GU THOGS NGO BO GCIG TU SONG Their GU and their THOGS are NGO BO GCIG.

Their mind and body are one. RGYU LU, SUNGS SBYUG They are the combination of the illusory body and clear light. So their mind and their bodies are equal.

NGO BO GCIG TU SONG BA'I KHYEN PA'I KHAR KHYAB Anywhere that their perception extends to, DGU YANG KHYAB the body also extends to that place. Anywhere they can perceive, their body is also there. Once their mind can reach a place, their body necessarily follows.

Okay, got it? KHYAB DGOS PA NI And then he quotes another scription. KHYEN PA'I KHYAD CIG CIG GIS KYANG CHAD CES RGYUL Two misspellings there.

KHOR KUN CHAD CES RGYUL KHOR KUN KHYAB CHEN So KHYEN PA means the mind of a Buddha. It means knowledge. KHYEN PA is the high honorific for GZHAD PA, their mind.

CIG CIG means even a single moment of their thoughts. KYANG here means even, not but. So you got to be careful with KYANG.

It can mean but, or it can mean even. Even a single moment of their perceptions. If this is misspelled, it should be S-H-E-S.

ZHES RJE misspelled KHYONG KHOR, D-K-Y-I-L. ZHES RJE KHYONG KHOR means the mandala of all knowable objects. The mandala of all things that can be perceived.

KHYAB Their mind extends there. They extend to every knowable thing because their mind does. They can perceive every existing object.

Therefore, they are present in all places. Got it? Comfortable?

You okay? All right. That quotation, I went and looked it up.

It's from a book called DE NYID RNAM PAR BYED PA'I BRAL PA A Commentary on Distinguishing Between the Two Truths or the Two Realities. It was written by an Indian pundit named Jnanagarbha, whose Tibetan name is Yeshe Nyingpo. And he has that quotation.

YIN RTEN RIN CHEN TZAM GYI BSKYED The other two lines of the verse are, if you care, are YIN RTEN RIN CHEN TZAM GYI BSKYED The jewels of their high qualities are inconceivable. CHU BA KHOR BA'I RGYUS SI SBYUG And they spread through the world as does the water of the world, from rain, from dew, from tears, from oceans, from streams and rivers, from underground water. Water covers the world and their minds cover the world like water.

I like that. NYES SHES JI NAS KHYAB RGYOD PAR KU'I KYANG NI DE NAS KHYAB However many places their understanding can cover, so too does their body extend to those places. I went and found that source.

He doesn't mention it. The source is Koinsek. Koinsek is a section of the Kangyur.

The Sanskrit is Ratnakuta and it means piles of jewels. It's a nice little section of the Kangyur which is small sutras all smushed together. You want the whole thing from there?

[Speaker 2]
It's kind of nice.

[Speaker 1]
RNAM SKYES RTZE NAS JI TZAM It's poetry. RNAM SKYES RTZE NAS JI TZAM PA However far space extends, SANGS RGYAS GZUGS KYANG DE TZAM STE the bodies of the Buddhas extend the same distance. JI RTZEN BSGOM PA'I RGYUD TZUGS KYANG Even just the top knot of the protector of the world, meaning Lord Buddha, RNAM SKYES KHAMS DANG GSUM PA LA extends as far as space itself.

RNAM SKYES BYIN NAS KHYAB RGYUD PA However far space extends, KU'I KYANG DE NAS KHYAB PA LA their bodies also extend that far. KU'I BYIN NAS KHYAB RGYUD PA However far their bodies extend, RGYUD KYANG DE So it's a long string of however far, also that far. Here it goes.

However far space extends, their holy bodies also extend. However far their bodies extend, the light from their bodies also extends. However far the light from their bodies extend, so too does their holy words extend.

However far their holy words extend, so far do their holy hearts also extend. However far their holy hearts extend, their love also extends that far. However far their love extends, their wisdom also extends that far.

However far their wisdom extends, their body also extends that far. We only got the last two lines. So the whole buildup is very sexy.

BYAS GSUGS MIS SPEL GSUNGS PA LTAR As this sutra is saying, RANG GI SDUG GIS SHES ROL YANG SANGS RGYAS THAMS CAD KYIS KHYEN PA'I KHYAB PAS Say SDUG GIS SHES GYUR CHOS CAN. SDUG GIS SHES GYUR CHOS CAN Many debates in Buddhism begin with SDUG GIS SHES GYUR CHOS CAN and it's a difficult phrase. GDUN means in front, like GDUN SKYES in Tantra.

SDUG GIS SHES means the location or the foundation. In front of me. GDUN means here.

So many debates start with SDUG GIS SHES GYUR CHOS CAN, but in common English it just means, let's consider the place in front of me. Let's consider the spot between you and me, between Kent and me right here. Let's consider this area between you and me right here.

Do pretas exist there? And then there'll be a debate like that. Is there a preta sitting there or not?

SDUG GIS SHES So here, every place you may be, right in front of you, any place you go, the spot right in front of you is covered by the wisdom of a Buddha, by the perceptions of Buddhas. Therefore, their bodies are also there because their minds and their bodies are the same. When you get to enlightenment, your mind is your body and your body is your mind.

If they can think of the spot between me and Kent, then they're here and they can think of all spots. Therefore, they are everywhere. So it's kind of foolish to visualize a shell of them and then ask them to come and inhabit the shell.

The moment you think to do that, they're already there because they're already there anyway. Got it? It's a beautiful idea and it's true.

GUS KYANG KHYAB PA DE NA RANG GI LAS RGYAS MA THOB PA MA RTOG The only problem is that we have karmic obstacles that don't allow us to see that they are there all the time. MA RTOG SOGS SHING GI LHA MOD PA'I SEL THAB PA TZAM GYIS If you just wish that they were there, the moment you think to visualize your Lama, DO NA ZHUGS They're there. They're there in front of you.

Okay? Then he says, it recalls the story of how Arya Sangha saw Maitreya, which we all know the story. And it also recalls the story of how Chandra Gomi was able to meet Avalokiteshvara.

So I went and found, and the one story we all know, I'll give you a quick rundown of it. But I think that Chandra Gomi, I didn't know that story. So I went and found it.

And I'll tell you the whole story. I cut it out and put it in the text. So the story of Maitreya, which probably most of you know, and I apologize if I get it wrong, but that's how these things get corrupted.

We translated it somewhere. I think when we did the Uttaratantra or something. But so Arya Sangha, 16 centuries ago, wanted to meet Maitreya.

So he decided to go to a cave and practice Maitreya practice. And if I remember, there's more to the story, but I think he practiced for 12 years in the cave. And he tried to have a vision, or he tried to meet Avalokiteshvara, sorry, Maitreya, and he failed.

And after 12 years, he got tired and he thought, this is useless, it's never going to happen. So he decided to leave the cave, leave retreat, go to town, probably get a job at Starbucks or something, I don't know. So he decided to walk to town.

And on the road, he saw a dog that had been run over by a wagon. And the wheel of the wagon had almost severed the dog's body in half. So there was just a spine and the belly of the dog was cut open by the wheel and its guts had spilled out.

So he stops and looks at the dog and the dog is still alive. And he's like, I got to help this dog. I got to stop and help this dog.

Everyone else is ignoring the dog. So then he's like, I'll sew up the guts or I'll put the guts back in his body. And then he starts to try to put the guts back in the body.

And then he sees maggots on the guts, fly maggots. And he's like, I got to get these maggots off of here before I can sew the dog up. And then he starts to pick them off and he notices that he's crushing them.

They are indicating that they don't like it. Then he says, they don't like my fingers because they're too dry. So I need something wet to pick them up with, take them off the dog's guts, put them someplace where they can survive and then sew up the guts of the dog.

So he's like, what is soft and wet that I can pick them up with? And then he's like, I can use my tongue. They'll be comfortable with that.

So there's this story that he... But then he's grossed out. He's like, I'm going to lick a dog's guts that are half rotten.

And he's like, all right. Then he closes his eyes and he goes down with his tongue out and then his forehead hits the ground, boom. And he's like, nope.

Where'd the dog go? And he looks up and there's Maitreya standing there. And he says, you were the dog?

And Maitreya says, yeah, I was the dog. And then he doesn't get happy, he gets angry. He says, god damn, I've been waiting 12 years.

I did your mantra for 12 years in the cave and you didn't show up and now you're like a dog guts. What's wrong with you? And then Maitreya's like, no, it's your fault.

You had a karmic obstacle. I was in the cave for 12 years next to you. You used to spin on me.

You would clear your throat and spin and I had to jump out of the way. It's your fault. I was there the whole 12 years.

It's your problem. You didn't have enough love. Now you have enough love.

When you touched a dog with your tongue, you had enough love. Now you can see me. Then he's like, god damn, I saw Maitreya.

And he grabs him and he puts him on his shoulders and he runs through town. Maitreya's here, I got Maitreya. Then half the people think he's crazy.

They can't see anything. Here's this guy running around with nothing on his shoulders saying he's got Maitreya. And then some lady saw a dog and then she got to be an Arya from that.

There's a story like that. It goes on like that. Then of course Maitreya taught him the five great books of Maitreya, which we have studied, right?

Uttaratantra, Nindogen, which we are studying in the Umachide, right? And that's how they came down to us. That's the story of Maitreya and the dog.

So now I'm going to tell you the story of Avalokiteshvara and Chandragomi. This is from a book on the life stories of the Lamas of the Lam Rim. I mentioned one yesterday by Tse Chok Ling, who was a tutor of one of the Dalai Lamas, I think from the 1700s.

But this is a separate one, also from the 1600s and 1700s by His Holiness the Second Penchen Lama. So in there I found the story. So I'm going to just read it to you.

This is like a spontaneous translation. I didn't have time to translate. DE NAS TZAM DU BSGOMS NI NA LONDRA BYUNG PA LA NYAN GOR GCIG Chandragomi traveled to Nalanda Monastery and began to pay respect to the Lamas there.

BDAG BDAG DANG LDAN SROM He met BDAG BA BDAG PA Chandrakirti, who wrote the root text for the study of emptiness by all Tibetan schools. PEN CAN GCOD KYI DRO BA MDZAD PA'I Misspelled DRO BA, but that's okay. They started to do Dharma talk.

I've had a lot of people come up to me and say they learned most of their Dharma in the Nectar Lounge at Diamond Mountain. Sitting on the couch with the skunks walking around and having discussions with Michael Brannon and such people. And they learned more from those discussions than from coming to class.

So they used to do it in the old days too. PEN CAN GCOD KYI DRO BA BDAG DAG GIS GANG GCIG PA'I LEN THOG MED DU BTAB No matter what question Chandragomi asked Chandrakirti, he was able to answer it immediately. THOG MED is a Sangha's name, right?

But in answering a question, it means like a hot knife through butter. A Sangha's name means like a hot knife through butter. BYANG RTE BYAMS PA'I SRID LA CI ZHING LEN THOG MED DU BTAB Second, I got to swallow this.

BYANG RTE BYAMS PA'I SRID LA CI ZHING BYANG RTE BYAMS PA'I SRID LA CI ZHING MED DU BTAB DE'I TSE LTA BA'I SRID TE CHEN LA'I SRID GYIS BRTZON DGOS PA'I LEN THOG MED DU BSKYED PA'I SRID LEN THOG MED DU BSKYED PA'I LEN THOG MED DU I'll just read it to you. I'm not clear. I thought it was the other way around.

But anyway, it says, it seems to say, Chandragomi would... BDAG GIS GANG GCIG PA'I LEN Yeah. It looks like Chandrakirti is the questioner and Chandragomi is the answerer because Chandragomi has some connection to Avalokiteshvara.

So whatever it looks like, I'm confused, but anyway, whatever question Chandrakirti would ask, Chandragomi would ask Chenme Sikhe, Avalokiteshvara, and he would get his answers that way. DE'I TSE LTA BA'I SRID TE Then something like Chandrakirti followed him one day. CHEN MED SIKH'I GDO GUS ZHUGS PA'I GANG PAS NAS BYUNG BA'I And he saw Chandragomi coming out of a temple where there was a stone image of Avalokiteshvara.

LEN GCIG DER SONG STE Then one day he followed him into the temple secretly and hid behind a pillar. SRID TE RGYAB NAS NYAN PAS CHOS CHE CHING DUG PA DANG ZHAL BTAGS DONGS TE SNANG DU CHIN PA Then he realized that Chandragomi was talking to the statue and getting answers from Avalokiteshvara. THUG KHUR ZHAL LTU DE DER LOB PUN GYI SA THET SUG NAS Then he would do some kind of a thing and then the statue would be a statue again.

And then Chandrakirti wanted to be able to do the same thing. He wanted to have the same relationship as Avalokiteshvara. So, GONG NA ZHAL BSTAN PA LTAR BDAG LA'ANG BSTAN DU GSUL He went to the statue and said, in the way that you are appearing to Chandragomi, could you also appear to me?

And BYAS SO BA THAG PA'I Then nothing happened. Then that night he had a dream. In the dream, Avalokiteshvara came to him and said, KHYOD BYAMS PA'I'I RGYUN GYI BSLAB PA'I KHYAB PA CHEN PO YIN You are a master who has been blessed by Manjushri.

NGES CING GI BSLAB PA'I DGOS So I don't have to appear to you and bless you. You're Manjushri's guy. You're not an Avalokiteshvara guy.

You already got Manjushri. So I don't have to come and show myself to you also. CHANDRAGOMI LA CHUNG ZAD CING GI BSLAB PA YIN GYIS DE SKAD MA SER And anyway, I've only blessed Chandragomi a little bit, so don't get jealous.

Then GNAL ZAD TSE means then he woke from his dream. DE LTAR BSLAB KYANG Then he just yells out, okay, that may be the case, but I'd still like to meet you. GZHAL STONG MA ZHUS ZHU BA'I GZHAL SNGON DU BSTAN And then Avalokiteshvara appeared and showed himself.

DE TSE BDAG GIS CI TSUG LA ZHUGS LA Then it changes to the first person, but it seems to me to be Chandrakirti talking, not Chandragomi, but I'm not sure. And then at that point, I asked him to seat himself on my head in a small form. And I believe it's Chandrakirti talking.

I asked Avalokiteshvara if he would seat himself on the crown of my head. So that, THAMS CAD KYIS SDUG BSDUG What should we try? SEMS CAN THAMS CAD KYIS THOR BAR RDZOGS GCIG BYAS SO BA'I And then everyone can gain faith in you because there'll be a living Avalokiteshvara sitting on the top of my head.

He asked Avalokiteshvara, please sit on top of my head, like a four-inch version, talking and moving. Then CHEN RE ZHIG GI GZHAN LAS GZHAN LAS GZHAN BYAS KYI DRUNG DU SONG YANG Then Avalokiteshvara said, look, I'm always in front of everybody. DE RNAMS KYI LAS GYIS But people have some bad karma.

THO BA MI'I RGYUR They can't see me and they won't see me. GCIG KYANG ZHUGS ZHIG Well, couldn't you just sit on my head anyway? ZAD DGOS BSTOD PA'I BPA' PA'I PHYI BA'I KHYER NAS So he agreed.

So Avalokiteshvara agreed. What's happening? What's happening?

Avalokiteshvara agrees to sit on his head. Where were we? BPA'I PHYI BA'I PHYI BA'I KHYER NAS Then he ran around town saying, Avalokiteshvara is on the tip of my head, look.

CHAGS SPYOD You should make offerings. You should bow down to him. BYAS KYANG LA LAS CI'ANG LA MTHONG A lot of people didn't see anything on his head.

LA LAS KYI ROR MTHONG KYI ROR KYI means dog. ROR means dead. Dead dog.

A lot of people saw a dead dog on the top of his head. PHAL CHE BA'I PHAL CHE BA'I Most people said, he's been practicing too hard. He got LUNG and he's NYO.

He's gone mad. Most people accused him of having LUNG and having gone mad. NYO YIN ZER BYANG SOM PA There was one BYANG SOM PA.

A barmaid. One barmaid. ZHIG GIS ZHABS TZAM MTHONG BA She had enough karma to see Avalokiteshvara's foot.

Only the foot. KYANG THUB MNGON GYI NGOS GRUB THOB And she achieved Siddhas from seeing the foot. LOB PA'I DE'I RIM PO'I LAS So that's the main story.

I don't think it was Chandrakirti. I think it was Chandrakirti. But it's okay.

I think the end of the story gets mixed up a little bit with the end of the story of Maitreya and Arya Sangha. But who knows? Maybe with both of them.

Then he says, of course, this master, which I think is Chandrakirti, is famous for having... They needed milk for tea one day, so he drew a cow with chalk on the side of the wall and milked it. Okay, anyway.

There's more versions of that story, but I think that's enough. I'm supposed to stop in like an hour. Let me see.

I'm going to skip that whole thing. I'll go for one more, two more sentences and then we'll take a break. DE LTAR THUB PA LA BRJUN ZHUGS KYI TSUL BA MI SNGA BA When you think that you would like to have your...

We did it this morning, right? In a meditation, when you invite your lama to come so that you can sit with them, don't think that it takes them any effort to come. He says TSUL BA means premeditated effort.

MI SNGA BA They have no such thing with enlightened beings. They never make effort to do anything or go anywhere. GZUGS NGAN PHYIR NUS DU BYA BA LTA It's natural that when you put an object in front of a mirror, they appear in the mirror.

It's not like... If you hold an apple in front of a mirror, it's not like the apple has to worry about making it to the mirror. It's just automatic.

When you place an apple in front of a mirror... Here he doesn't say mirror, he says CHOS NUS. CHOS NUS means in a vessel filled with water.

You can see reflection of things. Like if you peek over... If you peek into a stream that's still, you will see yourself.

It's not like you have to think, I wish my face would drop down into the water right now. It's just automatic. As soon as a human being wishes that their Lama was there, they are there.

Like water, like a mirror. As soon as you want them there, they're there. DBAS SROG BZHIN GYIS BA LTA'I THUB TU NYID KYI As soon as you bring them to mind, they are there.

RANG CHAG GI MA THONG BA But you can't see them. PHAN NA CHU MI This is cute, and then we'll stop. Then they say, when you have a spring of water, or the keep of a castle, certain kinds of castles, you can't see it, but there are always Nagas there.

So any body of water. According to Buddha, I think there are dragons in the Northern Hemisphere. But anyway, they like water.

They're always around water. PHAN means some kind of spirit beings that like to hang around old castles. You go to an old castle, you may not see them, but there's lots of spirits there.

You go to certain mountain streams, there's always Nagas hanging out there. Geshe Lontar said that at the spring at Diamond Mountain there's a lot of Nagas hanging out there, and they're kind of disturbing things. There were also a lot of bloodshed in that place between the Native Americans and the people at the fort nearby.

Anyway, SONG NAS KYANG MI MTHONG BA BZHIN NO But you can't see them. Last thing, then we'll take a break. DNGOS SU YOD PA'I DUS SHES YOD MED KYIS BYIN RLAB DANG SON NAMS KYANG DE'I RJES SU DANG BA YIN The stronger you can bring up the feeling that they are actually there, the more karma is going down.

So the more you can get out of visualizing pictures or photos, and the more you can get into the feeling that they are present. So the main thing in a visualization is not to try to get their left eye straight or their right eye straight. Even though we've spent many days on that, the main thing is, what do you call it?

In direct proportion to how strongly you believe they are present, the karma is there. So it's not how clear... You don't get points for how clear you can visualize them.

You get points for how much you can feel that they're really there. And then that's what makes the good karma so that you can go into meditation. This is all a preliminary to meditation.

So I actually do that. I don't concentrate on getting their face right. I'm not very good at that.

If you asked me to draw my lama's face, I don't think I would be very good. I've tried once or twice. It doesn't look so good.

I was in Dharamsala when someone, my friend went to Trijang Rinpoche and gave him a piece of paper and said, could you draw a Buddha? And he went, and it was like perfect. And I kept that for many years.

I kept a copy of it. It was extraordinary. But I can't do that.

I don't have the capacity to remember their face so well. But to feel they're present is more comforting anyway, right? Just feel that they're there.

And that's the main thing. That's the most important thing. DE NA, KHYAB YOD DON DU ZHUGS BZHIN PAS DE LTAR MA YIN YANG PA'I RTOG PA SEL BA'I PHYIR RAM MOP PA BSTAN PA'I PHYIR CAN YANG MA YIN Now he ties it back into why we bring the beings, to load the beings, right?

He says it's just to get you into that space where you feel that they're really there. And if you don't need to do that, then don't worry about it. You don't have to do this thing of picturing them and then inviting the real one to come down into the pictured one, which we do in the Vajrayogini sadhana.

It's when we do DZANG PO'I BA'O. He says if you could just from the beginning appreciate that they are there as soon as you wish they were there, then you don't have to go through all this thing of bringing them from some other place. Got it?

So this lady named Magadha Sammo was sent to another city, I think by her father. She was married off to this guy. Then YIN ZHING ZHIG LA SHES RE RE RE RE RE RE RE RE PHYIR DRIN RE RE RE RE RE RE Then the family that she was sent to stay with had a relationship with some, I don't know how to say.

They were people practicing miracles and stuff. They could do miracles. I'll just tell you the story.

I could go through it, but just to put it briefly so you know because it's a famous story and it comes up a lot. But nobody ever recites the whole thing. There was a family.

She was sent away to be with the family far away from where the Buddha was staying and his disciples, his principal disciples. Then her mother-in-law said, we're lucky today because some miracle workers are going to come to the house and we're going to give them lunch. Then she assumed it was two of the Buddha's main disciples like Modgalyayana and Katyayana.

Then she got really happy and she burst into the dining room to see her heroes and it was just a couple of local magicians. So then she said, these are your miracle workers? Mother-in-law and mother-in-law said, yeah, they can lift up spoons and stuff like that.

I'm exaggerating, which is unusual. But anyway, then she said, well, how about we invite some people I know? My teacher.

How about we invite my teacher and then maybe he could show you something. So she says, okay, but he has to come tomorrow. Then she did some prayer to Lord Buddha and mentally asked him to come and then he agreed to come.

Then they drew lots about which monks would be able to accompany Lord Buddha. I read this in the Munich airport, I remember. We were changing planes.

They said, let's choose lots of who gets to go with Lord Buddha. And then they said, you can't come unless you can travel in the air because it's a couple of days away and we have to be there by tomorrow for lunch. They made this announcement.

So there was one old monk and he was like, dang, I really want to go. I think it's Maudgalyayana, who's a master miracle worker. He was going to take, I think it's called a tse shing.

This is how you take a vote in the monastery. They come by with a platter of sticks about this long and you pick one and then you go lay it in a pile to vote yes or no. This is the ancient system.

We still do it at Serra Monastery. Like for the summer retreat, it's required that you vote to decide whether we will have a summer retreat. So you all go to the main temple and there's 2,000 sticks and they hand out, everybody gets a stick.

Then they walk around with platters, the yes platter and the no platter. Then you put your stick on the platter. It's a way of taking a vote 2,000 to 2,500 years ago.

Then they pile them in a pile. Then they're required to count the yes sticks and the no sticks. I've never seen anybody vote no.

But they still go through the whole thing. There's 2,400 sticks there and they count them. Somebody certifies the count.

This is the old system. It takes like three hours. Everybody's sitting there and going like this.

The abbot is carefully counting the sticks. So anyway, anybody who wanted to go for lunch in Chicago from New York and they have to be there tomorrow by flying themselves, they had to take a stick. One old man was like, I really want to go but I don't have miracle powers.

He said, if Buddha would only grant me miracle powers, I could go. That was enough faith that his hand turned into an elephant trunk and he was like, and he got miracle powers. So they decided to take him also.

So the mother-in-law and Magadha Sangmo are standing on the balcony waiting for these guys to come. Then suddenly in the sky comes a chariot driven by 12 Garuda birds, like phoenixes, flying through the sky. There's this beautiful poetry about how they look flying through the sky and they're drawing a chariot.

Then it parks outside the balcony and the monk gets out. The mother-in-law is like, God, your teacher is amazing. She's like, this isn't my teacher.

This is the lowest monk in the whole group. This is a guy who had an elephant hand. Then they're like, oh, here comes another one.

But they come in like aircraft into an airport and they each have like, somebody has flying elephants and somebody has, I don't know, they're standing on these geese and surfing in to the balcony and they get off the geese. One by one they come with miracle powers. Then I forget how Lord Buddha arrives, but you can look it up.

Anyway, that's the story he's referring to. They show up. You have to think that your teacher is arriving in...

Amazing. If you want to bring them in a chariot pulled by phoenixes or like that, that's what he's talking about. That's what the reference is to.

DE'I TSE GZHOGS BZHIN RNAMS KYI THUG SKA'I SA BON LAS UD ZER SPYOD PAS Do you mind if we go a little bit over? We have about another five, ten minutes. It's okay.

GZHOGS BZHIN RNAMS KYI THUG SKA'I SA BON LAS UD ZER SPYOD PAS Then from those sacred syllables at the five points on the mama's body, fly out rays of light. PHYOGS SPYOD SANGS RGYAS RE REG TU GANG NAS GZHOGS BZHIN BYA TZAM RE BYIN RANG LAS And they bring a complete set of the same lamas out of the hearts of every Buddha in the universe. BYA TZAM CI TU GYUR LA YANG DE LAS MANG PO SPYOD NAS Then out of them are emanating more groups of GZHOGS BZHIN.

DGOS NAS GZHOGS BZHIN GYI LHAG RE RE BYA TZAM RE RTEN PAS The spirits of all the mamas in the GZHOGS BZHIN descend into each figure in the GZHOGS BZHIN. And that's where you invite the spirit and stuff it into the picture. RE RE BYA TZAM RE RTEN PAS RE RE YANG BYAMS NAS KUN DU KYI NGO BO RIM GYUR So then they become all the Buddhas in the universe, each person.

DI LTAR BYAS PA RANG RER GZHOGS BZHIN LA SANGS RGYAS GYIS RNAMS STOG MIN CHUNG BA'ANG DANG The reason we do that is that you're supposed to think that there's no better or worse person in the whole picture. Each is equally enlightened. MA'ONGS PA LA RNAMS RNAMS DANG DE'I DUS KYI RTEN DANG ZHIG YOD There's also a RTEN DANG which relates to the future, both during your practice and at the final goal of your practice.

And he doesn't say what. You're supposed to think about it. Why would inviting them all to be in each person be important for your future?

He leaves it unspoken. He says, there's something important here. That's your homework, okay?

And tell Guanyin Hara. Okay, last thing. GUS ZHUGS CING NGES Say GUS ZHUGS CING NGES BYAS PA SNGAGS LUS YIN The tantric way is to do GUS ZHUGS CING NGES These are four steps in tantra when you invite a Lama to come in front of you.

And they are reflected in the four syllables BYA HUNG BANG HO BYA HUNG BANG HO in the tantra, in the tantric tradition. BYA means, GUS means, GUS is cute. GUS means you hook a person and go, like you grab some holy being.

Like if your teacher lives in Flagstaff, Arizona and you imagine like a fishing flight thing and you go, and you hook them and then you, what do you call it? Reel them in. That's called GUS.

You GUS them and then you reel them in to your room a couple hundred miles away. GUS, first you got to GUS them. Then ZHUGS means they descend into the being that you are imagining.

So he's describing how you do that practice of bringing the spirit into the being. You GUS the spirit, then you let it come down into the picture. You can also do this with statues or paintings that you have.

CING means then you bind them to the picture and they have to stay there. By the way, that's the VAM in tantra. And then NYE means, you have to imagine that they're happy to, what do you call it?

Happy to be here? What was that? Glad to be here.

Exactly. They're supposed to be glad to be here. That's the motto of John's company and of the Blue Angels, I guess.

So you're supposed to end everything with glad to be here. So NYES PA means, the HO in Sanskrit means they're glad to be there. First you GUS them, then you ZHUGS them, then you bind them, and then they're like, hey, that's okay, I like it.

I'm happy to be here. I'm glad to be here. Then you have to imagine that you interrupted them from cooking dinner or something and you GUS them all the way to Camp Verde or something.

But they're okay with it. They're happy to be there. That's the practice.

That ends a major section of, just by good luck, that ends a major section of this text. We'll start in Guanglohar, what's called TRUL ZUL. Say TRUL ZUL.

TRUL ZUL is a very, very, very beautiful practice where you bathe your teacher. You bathe your teacher. There's a special ritual.

It's very, very, it sounds corny. We'll get ready for it and I'll show you how to do it. It's very sweet.

You have a silver basin of pure silver, like a bowl, like a little punch bowl, not this big. Then you have a silver vase. You have a silver, the old time mirrors were beaten metal.

They weren't glass. You have an old time mirror. You have a piece of silver beaten into a beaten silver disc which has a hole punched in the edge.

Then you tie silk cloth to the hole. Then you can hold it by the cloth. The silver disc, which is slightly, what do you call?

Convex. It's a little bit bent like that. It's hammered into that shape.

It's about this big. Then you take a peacock feather. There's this beautiful ritual.

You dip it in the vase. Then you draw, there's a really cool mystic design that you draw it on the silver disc. It looks just like a tic-tac-toe thing.

It's exactly like a tic-tac-toe thing, but don't tell anybody. Then you dip it again. There's nine rooms of a, what do you call it?

Turkish bathhouse. It's a bathhouse. Then you place the five Buddhas in the bathhouse.

Then you place your Lama in the middle. Then you start bathing the Lama. It's very beautiful.

It's a very beautiful practice. You imagine bathing your Lama's body. Then at the end you have to dry them with a special towel, silk towel.

There's a special way to do it. They don't like to be dried the wrong way. They're very particular about how they get dried.

Sometimes they will correct you. He acts the whole thing, it's coming up next. It's called trusu.

I think it's beautiful to learn how to do it. Rinpoche was very good at it. Then you can do it at home.

You can do it on your own. It's a very beautiful practice to bathe the body of a Buddha. We'll do that in Guadalajara.

Maybe we'll take a trip to the San Miguel Surf Beach to do that. Again, my purpose of doing this particular class is to pass on, in an authoritative and proper way, an ancient tradition. It's going to take a long time.

It's difficult for you. I know it's difficult to sit there for many hours. I'm going through the Tibetan word for word.

But I want the tradition passed on properly. Generally, I'm doing all this dumb stuff in DCI and thousands of people come and I make them exaggerated promises of wealth, etc. But this is the basis of that.

It has to be based in some very ancient, detailed tradition. It may seem crazy to you, all the detail and stuff like that. But I want to give this transmission in a pure way and in an authentic way.

I appreciate that you care to come. I know it's not easy to sit there and hear it so slowly. But it means a lot to me to be able to pass it on to somebody.

Then you have to take responsibility to pass it on to other people in your own way. But you should think about that. Like just a bathing practice.

You could have a little bathing practice seminar or something and everybody gets a ball. I think crystal would work well or something like that. They're all beautiful practices.

PAS THA MA, in your own way. I don't think it's necessarily in a 12-year course. It may be that you choose certain sections that mean a lot to you and then you pass them on to other people.

I know Ken, he sent me an email one day. He says, I was at a yoga festival and I taught, I don't remember what it was, but he taught one of the detailed practices at the yoga festival and it went over very well. I like that kind of thing.

You could create little classes or courses from parts of this lamrim and then pass it on that way to people. Venerable Phil's going to read some long thing. Okay.

[Speaker 2]
To the west is Kabul, to the north the sound of terror. Body and great body, fox tail and the feathers, moving and the high path, sound of terror and its fate. Here is the jewel mountain, the tree of witches, the cow that gives whatever you want, crops that grow themselves.

Here is the precious wheel, the precious jewel, the precious queen, the precious gentle bird, the precious elephant, the precious horse, the precious general, the gold mine of Abbas. Here is the lady holding lovely, the lady of the garland, the lady of song, the lady of dance, the lady of flowers, the lady of incense, the lady of plants, the lady of the moon. Here is the sun, here is the moon, the jewel parasol, the banner of victory.

Here in the middle are all the riches of God and man, excellent, total, all there is, totally pure, exquisite. All this I offer to my kind and holy root and lineage lamas, and especially do I present this paradise to my lama, the holy angel of diamond, and to her angels and you. Give in to your compassion, and for the sake of every living being, accept my offering.

Accept and grant your blessing to be. Here is a world of mountains and continents, the precious ones and the gold mine gods, the sun and moon as well. All of them come from the heaps and parts and gateways that are deep, held by the mind of wisdom, simultaneous bliss and emptiness.

I offer this world to you, my savior and protector, breaker of compassion. I offer it to you without hesitation, my lover, my enemy, and everyone between, for these are the things that inspire in me attachment, anger, and ignorance. With them I offer my body and all the things I own.

Please give me your blessing, bless the free poison banished from me. Shreem Brzee Jai Shreem May Jai Shreem Jai Shreem May Jai Shreem Jai Jai Shreem you