Занятие 4, часть 2

[Говорящий 1] (0:00 - 5:26)
Okay, we're on class number two. Which was okay, we were supposed to start that by tonight. We're kind of on schedule.

How many classes we had? Oh, this is the fourth class. Yeah, we were supposed to start two last night.

We're a little bit behind. I love this part, okay? This is the coolest part.

How many times I will say that, I don't know. But I think it's the coolest part. It's the happiest part of the whole book.

And that's the theme of this course, which is appreciating yourself, learning to appreciate yourself. And it's difficult to appreciate yourself and other people. So it's a Buddhist art to learn how to appreciate yourself and other people.

We don't know how to appreciate ourselves. We have to learn how to appreciate ourselves. So we're about to embark on a very pleasant journey, a practice to learn how to appreciate yourself and other people.

So I think it's really beautiful. And it's just joyful. It's very nice.

You're lucky to be here for this part. And then when we get to the hell realms and stuff, you can just tell me you're busy or something. So here we go.

,ZHIG PA RJES SU YID RANG BA'I YAN LAG NI, The fourth preparation for a meditation of the seven is to learn to appreciate yourself and other people. It's the other room in the church. Now he says a very controversial thing, and I would like to have your opinion on it.

I would like to throw it open for discussion. Here's the question. Do we have another microphone?

No. Maybe tomorrow. Maybe tomorrow.

I don't know. Do you have a wireless? No?

Okay, tomorrow. Let's do it for tomorrow. You guys will just have to yell.

Here's the statement. I'm wondering what you guys think about it. Here we go.

,ZHIG PA RJES SU YID RANG DI, ,BYANG CHUB SEMS PAS NYAMS NA NYIN PAS, You can follow the Tibetan, right? Are we doing okay up there? Show them where we are.

There we are. Right there. ,YID RANG DI BYANG CHUB SEMS PAS NYAMS NA NYIN PAS, Okay, the first line there.

Down one line. There you go. YID RANG means learning to appreciate yourself and other people.

BYANG CHUB SEMS PA means bodhisattva. NYAMS NA means a practice. YIN means it is.

PAS means therefore. PAS means therefore. RANG RE means us guys.

LO means mine. CHUNG SRED BAB DKA' Say BAB DKA'. BAB DKA'.

BAB DKA' BAB DKA' is an idiom and it's difficult to explain in English. It means we don't get it. BAB means to fall.

DKA' means difficult. But it means when we hear about this practice, we're like, huh? It means it doesn't fit our...

Rinpoche used to say it doesn't fit our mind. Our mind is like this and the practice is like this and BAB DKA'. It doesn't quite...

We can't get it. It doesn't fit in our head. BAB DKA'.

Why? Because it's a BYANG CHUB SEMS PAS NYAMS NA. It's a bodhisattva practice.

So for us normal people, we have trouble getting it. I would like to ask people if they have ideas, why? Why does a bodhisattva understand how to appreciate themselves and his heart?

Why is this considered a practice for bodhisattvas and not for us? He says you have to understand emptiness. No, we'll entertain all opinions.

Rebecca. So if you are always serving others, you appreciate yourself more? And other people?

Okay. They're more into... They have more to appreciate about themselves.

Okay. Nick. Oh, that's interesting.

Wait, let me repeat that. So bodhisattva understands that if their job is to serve the whole world, they are also one of the people that they're serving. Then, second?

Because also, the idea is that they have to get themselves to a high state because that's the way they help others. So they have to appreciate themselves. Of other people or themselves?

Okay. So I think Nick's saying that a bodhisattva is intent on reaching a high level so that they can help other people more effectively. So therefore, they have to learn to appreciate themselves more.

Alhamdulillah.

[Говорящий 2] (5:28 - 5:36)
It's like an addition to what he said. You include yourself in... You want happiness for everyone, including you.

[Говорящий 1] (5:37 - 5:51)
And the other thing is that since everyone is a projection from how you treat others, of course, the basis of the projector also has to be working fine.

[Говорящий 2] (5:51 - 6:00)
Otherwise, if you don't see yourself in a nice way, you will project the defective other beings.

[Говорящий 1] (6:00 - 6:31)
Okay, things are coming from me as if I were a movie projector. And if the projector itself is defective, then the movie is going to be defective. So I should appreciate myself more and that will make me a better projector.

Yes. Cool. Bertha?

I want to repeat the question. Why is appreciating yourself something that normal people have trouble with and bodhisattvas are good at?

[Говорящий 2] (6:33 - 6:34)
Well, because...

[Говорящий 1] (6:34 - 6:39)
Well, far out. Okay, Johnny, I'll cut the echo.

[Говорящий 2] (6:41 - 6:44)
If you're going to teach others...

[Говорящий 1] (6:48 - 7:17)
Go ahead, go ahead. I'm sorry. You have to appreciate yourself when you teach it.

Otherwise, how can you be sure to teach correctly? Good. If you're a bodhisattva, if you're supposed to help others, you're supposed to teach others, and if you learn things properly, then you can appreciate yourself.

Because if you didn't learn them properly, you couldn't be a bodhisattva. And then there's nothing to appreciate. Okay, good.

Yeah.

[Говорящий 2] (7:19 - 7:31)
If your action or thought is not genuine and authentic, then your view of yourself isn't genuine or authentic and therefore it would negate all of it.

[Говорящий 1] (7:31 - 8:31)
Yeah, good, good. If you can't be authentic about your whole life, you're not going to be authentic about yourself. And if you can't be authentic about yourself, you can't help people either.

Anyone else? The question again is, why do bodhisattvas understand appreciating themselves and normal people don't? I think the reason normal people don't is because many still see the separation between themselves and others.

It's tough to imagine appreciating yourself. They get so focused on appreciating others and forget to include themselves in that. Yeah, I like it.

So appreciating, attempting to appreciate others and refusing to appreciate yourself is admitting that you think others and yourself are separate, which bodhisattvas don't fall into. I like that. That's pretty cool.

I think there was one more up here. Aisha, maybe?

[Говорящий 2] (8:33 - 8:44)
Just because bodhisattvas understand how karma works and they know that if they appreciate their virtues they will get bigger and they will be able to serve more people.

[Говорящий 1] (8:45 - 9:53)
Like where mind goes, product goes. Bodhisattvas want to make good karma because good karma will make them better helpers of other people. And the best way to make powerful good karma, the best way to make karma grow faster is to be happy about it.

Rick has one. Maybe in a sense it's because they know that it worked. Because they had to be at the stage where they, it's like in the airplanes where they say put the mask on first so you can help others.

We say it, we're not sure we believe it. They've done it, they know that it works. So therefore they realize the power of, you have to make yourself a fit vessel to be able to help other people.

So you have to be able to rejoice in it to get the karma to do it. Great. To help others you have to be good yourself which involves appreciating.

If you believe that you are good, you appreciate yourself automatically. And you can't help others unless you've helped yourself first. Jane had one.

[Говорящий 2] (9:56 - 10:04)
Bodhisattvas can see God in everyone. They can see it in themselves and we can't see that. We don't see the God in everyone and in ourselves.

[Говорящий 1] (10:06 - 11:20)
In secret Buddhism we are required as a practice to try to see the divine in everybody. And a bodhisattva would also see it therefore in themselves. And that goes back I think to not dividing yourself from other people.

One more here. I think that bodhisattvas want a particular result in the end. For them to get enlightened and for everyone to reach enlightenment.

So I would imagine that the cause would resemble the result. You've got to tell me more. Well the result is for everyone to get enlightened.

So I think the cause would resemble the result in the sense that even before you reach the result you would try to imagine what the result would be like so you would be happy about yourself. In enlightenment you're happy about yourself. You rejoice in yourself and you rejoice in the happiness of others.

So if that's the result you're looking for then you would use the result as the cause. Yeah, they call it artificial, right? You would pretend.

You would try to see the good in everybody so that later you will see the good in everybody. Something like that. That's cool.

Erin has one.

[Говорящий 2] (11:21 - 11:28)
I was thinking maybe it's what Daniel is saying because they understand emptiness but I was thinking if your thoughts...

[Говорящий 1] (11:28 - 12:49)
Can you say more about that, Daniel? You want to go for it? Suppose I'm in this room, suppose I made my first talk and this guy named Daniel says you should appreciate yourself more if you understand emptiness.

Then I'm wondering, what do you mean? If I'm a new person here... I think I was referring more to the emptiness of ourselves and the way that we see ourselves in the moment...

Say more. Explain more. Like the pen or something?

Ha, ha, ha. Okay, well... Because the way we see ourselves is just as empty as this pen then we'd have to plant the seeds to see ourselves as a being who can help others in the future and the only way we're going to be able to do that is by appreciating ourselves and since really the power to help others is coming from the seeds that we plant and the way that we view ourselves rejoicing in our own actions is probably the fastest way to get to the point where you'd actually be able to believe that you can help other beings and so it's kind of like the emptiness of ourselves and by planting the seeds of rejoicing you really do get to a point where you can actually see yourself helping other beings much quicker. That's better.

[Говорящий 2] (12:49 - 13:27)
I was just thinking along those lines that if your thoughts are only a seed ripening then in order to have good thoughts about other people you have to constantly be having good thoughts about yourself as well so kind of like Ben was talking about when he was talking yesterday like if you're thinking negatively about yourself that's going to ripen into perhaps you thinking negatively about another person or acting negatively so it's just going to be constantly reflected back and forth so the only way to continue having good thoughts about anyone is to have good thoughts about yourself and that's the highest service.

[Говорящий 1] (13:29 - 13:39)
Bonnie has one. Back in the back. It's okay, use the mic.

It's easier on our... It's good. Go ahead.

[Говорящий 2] (13:40 - 14:08)
Talking about emptiness I thought Rebecca's answer was great and then when Daniel was speaking more I thought if we understand emptiness and then we have this precious human rebirth and if we have the goodness to actually be a bodhisattva we have done a lot to be appreciated so if we're in this room then we have a reason to feel pretty good about who we are.

[Говорящий 1] (14:09 - 35:05)
Okay, cool. Yeah, that's coming. A lot of your thoughts are going to come.

So let's go a little bit more. We have like 10 more minutes or something. A lot of what you said is in here.

So look for it. Okay, that's nice. DI LAS PO CHUNG NA If you learn to appreciate yourself and others well TSOGS SOGS PA ZHIG LA DI LAS LHAG MED There is no way to collect good karma more powerfully than appreciating yourself and other people.

There's no other way to collect good karma faster and more powerful than that. This is the most powerful. Then he gives an example.

My computer went again. Stop. Go back.

Here we are. Okay, he tells a story. SNGAR In ancient times UL PO BDE PA There was a, what do you call a beggar named BDE PA in Tibetan?

In Sanskrit it's Surata. His name was Surata. And he lived in a certain kingdom.

The king of that kingdom was called Prasenajit. So the king was named Prasenajit which in Tibetan is Zalgyal. That king was living in the time of the Buddha.

That king was a very, there were things called Dharma kings. They were the best meditators and the best yoga practitioners and they happened to be the king also. Which was common in those times.

Then he he did the NYAN GOR to the Buddha and his disciples who were passing to his land. Meaning you I do it to my teacher the other day. We were in Paris.

I love to brag about being in Paris. We were giving two programs in Paris and my friends surprised me. They said, we have a surprise for you.

Like Rick and Bonnie and Mercedes and Kevin. They said, you got to get up early Geshe Michael and walk with us to the Notre Dame Cathedral and then something's going to happen. So I'm like, okay.

I thought they were going to take me on one of those stupid boats and I get my bald head fine all day. Anyway, they took me to the market and it's a farmer's market. We had a big...

Then we met this group of people that we never met before. It's a cooking class. First they take you to the open market and they pick out the freshest things of everything and then they decide what to make for the cooking class.

Then they take you to the cooking class. I was excited because if I learned to make a good French meal and we spent... What was it?

Four or five hours? It was cool. If I learn to make a full-fledged French meal from beginning to end, all of the courses, I can make it for my Lama.

I can serve it to my Lama. That's nyen kor. Nyen kor means treating your Lama.

Treating your Lama. By the way, I did it. I'll show you the photo.

It came out better than Paris. But I did the whole thing. I got confused on some things because I didn't take that good notes.

So I just threw it kind of in together and it was nouveau style. But that's nyen kor. Nyen kor means treating your Lama.

So this king, Prasenajit, went to treat the Buddha and his close followers. He probably made a duck dinner for them or something. Okay.

SANGS RGYAS NYEN THOS DANG BYAS PA LA NYEN KOR DNGOS BYAS PA LA BA'I With his own hands. Which was the ancient custom. The king didn't pay.

What's that thing? It's a charity. The big charity that covers all the other charities.

United Way. He didn't write a check to United Way that they should treat the Buddha. He went and did it with his own hands.

This is the old style of government, high government officials in India would take the day off and go cook for the Buddha themselves. They would be in the kitchen washing the dishes and stuff. So he did a good nyen kor.

This king. There was a beggar watching the whole thing going on. He was like, damn, we got a cool king in our country.

Our king is number one. He's got the spiritual intelligence to treat the Buddha and cook the dinner himself. DNGOS BYAS PA LA BA'I LHAG PA'I PHAN YIN THOB GSU Who got more karma?

The beggar. Because he was actively thinking how cool the whole time. Just by his mind, how he felt about the king.

He was like, damn, we got a great king. We got the best king. The king is thinking, I got to get back to the palace.

Let me just get this done. Then the beggar got more good karma than the king who cooked the food with his own hands. Of course I went and looked up the story.

What was that? I'll tell you the story. I went and looked up the story.

Because sometimes they don't tell all the details of the story and they're sexier than the little ones. So this is from Kyutsang Lama LOS SANGS BYAM YANG DMAN LAM Kyutsang is a line of reincarnated lamas like the Dalai Lamas, but it's from our monastery. The best monastery, Seramay.

We have all the coolest reincarnated lamas. GZHAN YANG RGYAL BO SEL SBYAR He tells the whole story. The story is that the king wanted to check out the Buddha.

He offered to cook, but the motive was he wanted to see if this guy's for real or not. SDUG BRTZU CHEN DANG PO NA U PO DE PA'I SEL RGYAL GYI DGE RTZA LA JI ZHIG RANG CHER CHER BSGOM PA'I RGYAL PO LAS KYANG U PO DE RGYAL BA PHYIR BAR GYUR TE In this version it says the beggar was more turned on than the king was, and that's why he got more good karma. He was more excited about it than the king was, so he got more good karma.

CHOM LDAN BDA'I KYIS YUN ZHES RDZAS PA NA'ANG While the Buddha was eating dinner, he said, I just want to thank the person who really made my day today. And the king is like, and then he said, the beggar, surata, and the king is like, what? Like beggar?

And Buddha's like, surata is so cool, and the beggar is so cool, and the king is like, hey, I'm cool too. That's the whole story. It was very funny.

SEL RGYAL GAT LOM SEMS We have a tantric vow against NYAL MTSAR BAR LOM BDE PA MED LA DANG BCU SDUG LOM PA means delusions of grandeur, and there's a vow against delusions of grandeur. I'm such a great practitioner. Yeah, and you got irritated at the gas station 15 minutes ago with some little guy.

He got LOM SEMS, who? The king. DANG PHRAD PA'I DGE BA LAS The beggar didn't have any delusions about himself.

He wasn't thinking, I'm a really good beggar because I have the spiritual intelligence to be happy about the king. He wasn't conceited about his own goodness, and the king was. LOM SEMS PA'I DE BSAM PA THAG PA NAS YI RANG RGA BA BYAS From the bottom of his heart, he was enjoying the king.

So the good karma came from enjoying. He was enjoying the dinner more than the king. The most powerful way to make good karma is to enjoy the good stuff you're doing and the good stuff other people are doing.

Isn't that weird? It implies that the highest spiritual good comes from enjoying yourself, having fun. Who was talking about fun?

Kendra. Yeah, we had a retreat and trying to talk us into fun for an hour. It means that having fun is better karma than all these getting nailed onto something and you know.

It's cool. It's very interesting that enjoying other people's goodness is the highest goodness. Because it's cheap and it's easy.

You don't have to... Anyway. Je Tsongkapa, the founder of our lineage, the teacher of the first Dalai Lama said, BAS PA CHUNG LUS BSLAB CHEN SOGS DUS LA If you want to make a hell of a lot of good karma without any big effort, he didn't say, heck, okay.

DGE LA RJES SU YOD RANG CHOG TU GSUM There is no higher practice than to enjoy yourself. There is no higher practice than to enjoy yourself. ZHES GSUNGS PA LTAR Of course, I went and got the whole poem.

There's a longer poem. And I went and got... I wanted you to hear the whole poem.

This is from a famous work by Je Tsongkapa called RTOGS SPYOD RTOGS SPYOD means success story, spiritual success story, avadana in Sanskrit. RIN PO CHE means precious. DUN LEGS MA means high hopes for the world.

Je Tsongkapa wrote a poem called High Hopes for the World, the story of my life. That would be nice to write a book called The Story of My Life, High Hopes for the World. RJES THAMS CAD KHYAD PA'I RTOGS CHUD DE BAS PA CHUNG BA'I BSLAB CHEN SOGS RGYUD DU LA If you want to make a lot of good karma without much effort, and you want BSLAB CHEN, say BSLAB CHEN.

BSLAB means a wave, a tsunami, a Mavericks, Jaws, Maui, North Shore wave, a big wave, like a powerful wave, is called BSLAB CHEN. But in Tibetan, big wave means effective, small expense, big result. Small work, big result.

When I was learning this word, I asked my Lama, Ken Rinpoche, I had a human dictionary for 25 years. I didn't own a dictionary. I just went upstairs with a cup of tea and bribed him.

So I say, Rinpoche, here's a cup of tea. What's BSLAB CHEN mean? And he'd be, oh, BSLAB CHEN.

BSLAB CHEN is like, he says, what are those little curved knives that you use to cut the crops? A sickle, right? That you use to cut corn, and there's little knife, little knife, like this big curve, like the communist has on their, what do you call it?

OS? Like in the communist flag, they have this. Yeah, so OS.

Rinpoche says, OSes are not BSLAB CHEN. Then he says, you know those big machines that kill 48 rabbits every five feet and they cut like half a field in five minutes? That's BSLAB CHEN.

Compared to an OS. Okay, got it? That's the difference.

Big wave means, what do you call that in English? But what do you call it compared to a sickle? More, it's much more, it's exponentially more powerful.

Who said that? That was nice. Yeah, exponentially more powerful.

What are we talking about here which is exponentially more powerful? Just being, enjoying other people's good stuff. Yesterday we heard, the last two days we heard these extraordinary people talk, from Guadalajara and from that little patch of desert.

And it was so cool. I mean, each talk was better than the last one. If you had to vote, it would have been a big headache.

They were all extraordinary. They were all like off the charts. And then I was just sitting there like, damn, this is cool.

And then that's BSLAB CHEN. To sit there and listen to these people talk and say, cool, cool, that's BSLAB CHEN. That's the fastest way to make good karma.

And I'm just sitting on my butt. They're doing the work. They're going to all these places in Guadalajara and taking care of people.

I'm just sitting there saying, cool, I get as much karma. This is a good deal. DE LA RJE'I RANG CHOG TU GSUM That's the highest form of goodness, is to just enjoy good people.

SKAD PAR RANG GI NGON CHE DGE BA LA And especially to appreciate yourself is even more powerful than to appreciate others. He says that. See, it's additional stuff.

LOM SEMS DRAL BA But don't get conceited. The purpose is not pride. The purpose is enjoyment.

Pride wants an exclusivity contract. I should be the best and only do-gooder. Everyone should tell me I'm the best do-gooder.

Then it gets into pride and conceit. He says, but I'm not talking about pride or conceit. It's healthy enjoyment of your own good deeds.

It's most powerful. DBYAL BA'I RGA BA PHYIR KHYAD NA Go for it. Be turned on about yourself in a healthy way.

Am I Mother Teresa? No. Do I have a capacity?

No. Did I do some good stuff this weekend? Yes.

Was it cool? Yes. Should I be happy?

Yes. Is that a good thing to do? It's the best thing to do.

RGA BA PHYIR KHYAD NGON CHE DGE BA GONG TU PHAL LO ZHES means you will get interest on your good karma. You're piling up interest on your good karma. How?

Being happy about what you did yesterday. You get interest, like a credit card interest, extra. RGYAL BA'I GSUM PA'I DON DE'I GRUB BYED DANG DGOS PA GZHAN YANG MANG DU MTHONG BA'I NA SEMS KHYOD RGA BA DE LTAR GYIS NA LAS He says, SEMS KHYOD.

What's that mean? What's KHYOD or KHYOD RANG mean? You.

It means you. Who's he talking to? SEMS. His own mind. He's talking to his mind. Oh mind, can you be happy please? He's like talking to his own mind.

Could you just be a little more happy? About what? Yourself.

Why? Two reasons. The Buddha said you were supposed to.

You are obeying the Buddha if you are happy about yourself. Secondly, it triggers a lot of other good stuff in the world. You're following the Buddha's instructions and you're triggering a lot of cool stuff in the world.

How? If my mind, you can just be a little more happy about us. About us.

He's talking to himself, Je Tsongkapa. Cool. Okay, last sentence, then we'll go home.

ZHES GSUNGS PA LTAR LU SNGAGS KYI GUL KHYOD MI DGOS PAR LU SNGAGS, what's LU SNGAGS mean? LU SNGAGS YI Body, speech, and thinking. LU SNGAGS YI GUL KHYOD means this.

Watch, you ready? You ready? Watch.

Wait, Rebecca has to stop GUL KHYOD-ing. I'm going to GUL KHYOD, you ready? No, it just means every tiny motion of your body is GUL KHYOD.

If you do meditate well, you shouldn't be GUL KHYOD. Then the minute you, how do you call that? It's not a single gesture or a single movement of your body.

A half inch movement of your body is called GUL KHYOD. Half inch movement of your body, in Tibetan, it's called GUL KHYOD. So don't move a hair.

What do we say? Don't move a muscle. Don't budge an inch.

Something about hair. Anyway, then he says MI DGOS PAR You don't have to. You don't have to.

What? You don't have to move an inch. You can sit there in your chair.

You can sit there on your couch at home. GUL KHYOD MI DGOS PAR You don't have to lift a finger. How's that?

You don't have to lift a finger. Just sit there and be happy about other people. Oh, I saw these guys at Dalai Lama.

They're having a very difficult retreat. They're cool. Then suddenly I got half their good karma.

It is a good deal. BRAL BA'I DUR BZHIN DU TSOGS PAR DU MED PA'I DUS PA ZHIG YIN You can collect massive amounts of good karma laying on your bed at night with your head on the pillow. Close your eyes.

Think about all the cool stuff you saw today. And especially what? All the good stuff you did today.

And you've got incredible amounts of good karma. You can't make good karma that much any other way. You can go work in a soup kitchen for a year.

You can get more on your pillow. Does that mean you shouldn't go to the soup kitchen? I didn't say that.

Let's stop there. We'll talk more. We have to go very deep.

This is a deep meditation on appreciating yourself because we have trouble doing it. We like to think about our problems and we like to concentrate on what a schmuck I am. We don't like to think I'm a pretty nice person.

But you are. And you have to be trained to think like that. To recognize how good you are.

You have to go to training and we're going to do it. How about Rob Haggerty? Nice Irish boy.