«Дар освобождения», курс 12 «Ретрит «Главный магнит»», занятие 3

[Говорящий 1] (0:00 - 18:16)
So, now Pabongka Rinpoche turns to... He quotes a text. He quotes another text by Maitreya.

One of the five books of Maitreya. And it's not really common, but it's called Do De Gen. Say Do.

De. Gen. Sutra Alankara, okay?

As opposed to Abhisamala Alankara, okay? And he says, BSTAN PA NANG GI SNGO BA NI. The dedication is done by BSTAN PA.

BSTAN PA here means people who are firm in their practice, study. Sthirasukham asana, right? Sthirasukham.

That's a debate. Anyway. SEMS PA DON DANG BYAS PA'O You know SEMS, right?

What is it? Yeah. SEMS PA.

SEMS is chitta in Sanskrit, and then SEMS PA is chaita. So it's a little bit different. It's a derivative of chitta.

It means like, chetana, sorry, to direct the mind, okay? Not just to think, but to direct your thoughts, okay? SEMS PA YI GYI LAS NO, that's karma.

Mental karma is when you direct... when you direct your thoughts towards an object, that's mental karma, okay? DON DANG BYAS PA'O means the dedication done by Scott needs something from somebody.

You okay? No, it's okay. Keep it going, it's good.

You want to just tell him what you need? Okay. DON PA means desire, okay?

So he says a good act of dedication involves a certain kind of wish or desire, and he's going to tell us what that is. GONG ZHES NGO BA NI I'm going to go down past the bold part, okay? I got the whole quotation for you, but I'm thinking it doesn't help a lot.

ZHES NGO BA NI GONG MA PA LTAR SKYE MTSAMS PA'I SRED PAR BYED PAS SEMS CAN SEMS PA ZHIG LA BYED Dedication, as I mentioned before, involves a desire that the karma be endless. By banking it, you are protecting it, and you are trying to make it infinite or without end. SEMS CAN SRED PA means doesn't ever wear out.

The same word is used for shoes when they wear out, but it shouldn't SRED PA, SRED PA. NGO BA'I SPANG PO NI Then he gets into a subject called SPANG PO. Say SPANG PO.

Those of you who are trying to learn Tibetan, and thank you for highlighting it, if you imagine how this would look written in Tibetan, okay, got that? DA LTA'O SPANG PA SPANG There's a very, very common word called WANG, which means what? Yeah, power or empowerment, or sense organ.

And so that's a B. The second letter is a B. Here, the second letter is a P.

So the only difference between these two words written is a tiny bar, like an eighth of an inch bar across the top of a piece of paper. And so people who print these books or type these books often make mistake between the two words because it looks very much like the other word. And the other word, for every one of these, there's a thousand of the other spelling.

So you almost never see it spelled right. So say SPANG PO. SPANG PO means a witness.

So now he's going to talk about what we just did. He's going to describe increasing the power of a mental karmic seed by asking for someone to witness you thinking about it. And these are little tricks that you learn.

People... What's what's DUR ZLA DUR ZLA BYANG MA BAS DE NYER? What's that?

DUR ZLA DUR ZLA BYANG MA BAS DE NYER DUR ZLA means sin. What yoga teachers call DRISHTI, which is wrong. It's DUR ZLA, DUR ZLA.

DUR ZLA. A DUR ZLA means what? Not some.

BYANG MA means birth, rebirth. DE NYER means to be experienced. So DUR ZLA DUR ZLA BYANG MA.

It's the second chapter. I think it's the second chapter in the Yoga Sutra. But what it means is that any karma you ever collect, any deed you ever do could ripen in this life or it could ripen later.

So DUR ZLA means seen in this life. A DUR ZLA means you'll have to wait till later. And any particular thing you ever do could be either.

And if you don't want to wait 50 lifetimes for whatever your... for your movie to get popular. I'm sorry to keep using it as an example, but it's easy.

It will be a DUR ZLA unless you do some techniques. It will be a few lifetimes unless you do some certain techniques. And this is one of the coolest.

This changes it from A DUR ZLA to DUR ZLA. So if you learn to call on a witness mentally, then you could change the karma to ripen in this life. Whatever goals you have.

And again, I don't... Lord Buddha didn't discount worldly goals. Like the Majjhimaka Avatara starts with financial goals.

And somebody criticized Chandrakirti and said, why are you starting with such worldly goals? And he says, they're not worldly. You build on that.

You turn that into bodhichitta. If I learn to make wealth by using these principles and people start to copy me, then there will be no more poor people in the world. And you have to think like that.

If your movie gets successful, all your friends will ask you, what did you do to make it successful? And then you teach them the witness thing to speed it up. And then all these filmmakers will be imagining Buddhists around their head.

And that will probably improve the films. So anyway, ngoy pangpo means a witness. Learn to call on a witness and make it like an act of truth in your mind.

So, pangpo. ngoy pangpo means randak jenpa tabu. randak jenpa is an extremely rare phrase that means to call on a witness.

To call on someone to witness something. Like if you have to sign a contract, randak jenpa means you would call on someone to come and watch you sign the contract. That right there, all that stuff below there, is when I don't know a word, I go look it up in the database and then I tell the database to put it in the document, the ACIP.

So ACIP, the search engine, finds the word to call upon a witness if it's rare, and then it inserts it in what I'm studying. That's how I do things. So then if I don't remember five years from now, it'll be there.

So the stuff in the different print came from a dictionary that's in the computer, in the database. It's a 2,000-page Tibetan-Chinese dictionary. So we'll skip down to LAM MA RGYAL BA.

LAM MA RGYAL BA SRES BYED NGO BA'I SPANG POR GSOL BA YIN When you do call on a witness, you could use the Buddhas. You could use your own teachers. You could use Bodhisattva.

RGYAL BA SRES BYED SANG SDUG GI GNYER DU MA BYAS KHONG MUN LAM DONG PA YANG SPANG POR BYAS PA'I DON YIN This is a really cool thing. So those of you who went through the seven-year course at Diamond Mountain and studied Vajrayana, the higher teachings, secret teachings, we spent a lot of time on the BDAG BSKYED. What's a BDAG BSKYED?

The sadhana. Meaning a practice that you... BDAG BSKYED means a Vajrayana practice where you try to turn yourself into an angel.

That the purpose of that ritual is to try to turn yourself into an angel. And that's a lot of the higher practices. Higher practices are divided into two stages.

What are they? SKYE RIM and RDZO RIM. I always remember that because I was...

I studied... my first teacher in India was Geshe Morang Dagye, who was from far, far, far east, Tibet. So I was just brand new.

I learned my first word from him. It was RGYAL PO, I remember. He said RGYAL PO.

That was the first word I ever learned in Tibetan. Then years later, he came to New York to give a teaching and they asked me to be the translator. And I was so proud, because he was there when I learned my first word.

And then he got up and he said, I'm going to talk about CI RI RDZU RI. CI RI RDZU RI. And I'm like...

And then Rinpoche, what's CI RI RDZU RI? He says, everybody knows CI RI RDZU RI. You don't know CI RI RDZU RI?

And we're having this conversation in front of a big audience. And I'm like, no, I don't know CI RI RDZU RI. And he says, these are the three stages of tantra.

I'm like, you mean SKYE RIM and RDZO RIM? He says, I said that, CI RI RDZU RI. And then it turns out he's from some part of Tibet where they talk a lot like that, but they don't want to talk like that.

And then it was like that all night. The whole thing was like that. Finally, there was one monk from central Tibet, Hasa, and he came up to the front and he said, I'll translate Geshe-la into normal Tibetan, and then you translate me.

And that's what we did. Anyway, that's CI RI RDZU RI, are the two stages of tantra. The SKYE RIM means...

SKYE RIM means like, you try to make contact with enlightened beings who are sprinkled around the world. You try to make contact with them. It's kind of a pleasant...

what do you call that? Paranoia? Which means you have to check out everybody and see if they're...

and the process is very pleasant. Unless you say something that's really weird and they hit you. But anyway, that happened.

And then RDZO RIM means once you make contact with them, they train you how to live with them and how to be with them. And then you become them. You see what I mean?

You become one of them. That's tantra. So it's not what people say in the newspapers and things like that.

Anyway, so we spent seven years on that at Diamond Mountain and it was historical and hysterical. But the course was historical. It's 10,000 pages that have never been presented to foreigners and it was extraordinary.

Anyway, here, Pabongka Rinpoche is mentioning one of those practices. So SANG DU is what? Do you guys know SANG DU SA BA DUG PA?

SA BA DUG PA DGU YOD SU MA BYA DGU YOD SU MA BYA This is one of the high tantras of Tibet. Tibet has, I don't know, about 50 tantric practices, different practices and DGU YOD SU MA BYA is one of the most important. It's a deity in the tantric practices.

DGU YOD SU MA BYA SANG DU GYI GNYER DU GNYER DU is very interesting. In the yoga teachings, it's called Laya. So what is Laya?

It's the dissolution of the universe into yourself. So it's a very popular practice in the yoga traditions and it's shared between us and the yoga traditions because in the old days we were together. So the Vajrayana practices which are popular in Tibet, the secret practices which are popular in Tibet were once shared with all the yoga practitioners of Northeast India and we did them together.

Then the Mongols came and then the British came and it all got wiped out. So anyway, so you do a Laya practice at the end of a tantric ritual, you normally dissolve the universe into yourself. GNYER DU MA BYA'I GONG Before you do the Laya, before you do the dissolution of the universe into yourself, MUN LAM DON PA You should do the MUN LAM.

What's MUN LAM? Yeah, at the end of any tantric ritual you do a prayer that this might help the world. Like you visualize yourself as a goddess and then at the end of that session you do a prayer and you dedicate it to some higher purpose.

You do a prayer. That's called MUN LAM and it's standard. Every deity practice in Tibet, of which there are many, everyone has a MUN LAM at the end because you take the good karma and you make a prayer.

Then he says, why do you think in the GNYER DU MA BYA tantra you don't dissolve the universe until you finish the prayer? Because in most tantras you would dissolve everything and then you'd come back to your normal life and then you would do a prayer. See what I mean?

Got it? I'll say it again. In most tantric practices you would end the session by dissolving the world into yourself, come out of that into your normal form and then you would pray.

But in GNYER DU MA BYA it's reversed. First you do the prayer and then after the prayer you dissolve the universe into you. And he says, why do you think they do that?

What do you think? What's the subject he's been on right here? Yeah, so there can be a witness.

So there can be a witness to the prayer. Because if you dissolve this magical universe before you finish your prayer there'll be no magical beings to observe you. So he says, dissolve after the prayer.

And that's a witness practice. So he's on the subject of witness practices and he's interpreting it from the Guhyasamaji Tantra. Which is a very important tantra for Gyu Me Tantric College, which is our tantric college.

You are a member of Seramay, Sutra College, open teaching college. You belong to the May College. You belong to Gerong House.

Tantrically, your lineage is Gyu Me Tantric. So there are two great tantric colleges in Tibet in our lineage. We are descended from Khen Rinpoche who was from Gyu Me.

Gyu Me nowadays is in India, halfway between Shri Patavi Joyce's place and Seramay's place. So it's cool, you can go spend a day at the tantric college and then drop by and do some mastanga with his grandson. Shout out.

Which I've done, it's kind of a fun trip to make. And one of our main entry center, staffed all by women, is in the shadow of the tantric monastery. They built it there.

And they do fantastic work. They've saved thousands of texts. And sometimes one of them will sneak over to the tantric monastery and get some books out that we can't get anywhere else.

That's been very fruitful. So anyway, I won't say too much about that. So I thought you'd like to see, I don't know, I went and got a Guru Samaj at Tantra.

I went and studied it for a while. And I pulled out one example. This is a sadhana called The Bringer of Bliss to the Wise.

And it was written by Changkya Rinpoche, who was the lama of the Chinese emperors. He was a lama to the emperors of China. And his temple is still in Beijing and they have restored it.

And it's very beautiful.

[Говорящий 2] (18:17 - 18:26)
So anyway, I give an example there where he does the mon lam.

[Говорящий 1] (18:28 - 34:26)
And I'll read you just one verse from the mon lam. So this is a typical prayer at the end of a tantric practice. It would be, ,'KHYUN NI DORJE GSUNGS TE KUN LA PHEN, ,ZHING THUGS BRTZE BA, Every one of your diamond words benefits all living beings and showers love upon them.

,'JIG RTEN BDAG GIS DGOS PA'I DRIN ZAD PA LA BTAG TU TSUN, Even when you are sitting alone still, you are helping the whole world. ,GUNG PO GAL TE DE RING BDAG NI SEMS PAR, ,CI SHES NA, ,SEMS CAN YAB CHEN, ,GNYEN CHOG BDAG PA RGYAS PA RTZAD DU GSUNGS, ,GUNG PO GAL TE DE RING BDAG NI, ,CI SHES NA Then if it is your pleasure, my savior, then I will continue to live another day. ,SEMS CAN YAB CHEN, ,GNYEN CHOG BDAG PA RGYAS PA RTZAD DU GSUNGS, May you be pleased with the deeds I do in this day, my father or my mother.

So that's a typical mon mam. Very beautiful. The rest is more beautiful, but I'm not supposed to tell you.

If you scroll down, there's the GNYER DU. The GNYER DU comes later. The laya practice, the dissolution practice comes later.

,RANG YAB YUN MYONG BAR ZHUGS PA'I, ,'JOR TZAM NAS, ,BYANG CHUB KYI SEMS KYI UR ZAD ZHUGS PA'I, ,SEMS CAN THAMS CAD LA DBANG KHOR GYUR PA BYANG, I am Gurya Samaja and his partner embracing each other. And from our bodies comes rays of light, which are made of love. And they strike the beings on all planets.

And by striking them, they grant them the empowerment of Gurya Samaja. And then suddenly they are free of all that obstacle. All their mortality.

Okay. GNYER DU GYUR Okay, it goes like that. And then you bring a yoga shuddha.

From yoga shuddha savadhamma, yoga shuddha hung, is always the last mantra for laya. And you bring the world, then you bring the universe into yourself. And then you come out as, then you step out as Nick.

You step out of that void as Nick. And you go brush your teeth and have breakfast, or have breakfast and brush your teeth. Okay.

But the point is, I took one for you. I took a typical Gurya Samaja. I went and got one for you.

And you can feel the difference, right? So when you're doing the mun lam, there's a witness to what you're asking for. And then you wipe the slate.

And then you step out of that into your day. And that's a very beautiful practice. Okay.

DE NA RANG CHAG GI RGYAL BAR CHUNG NGU YANG RDZOGS CANG GYIS GYUR LO NA DE MA THOB PAR MI THOB PAR There's an important misspelling here. The THOB PAR should be THOB PAR. So that means when there's something in curly braces, it means I've corrected the text.

So like, in a given sentence, there might be two or three misspellings, unfortunately. And this one is a bad one. This one changes the meaning.

So it means this. If you take even any small good deed you have done and you dedicate it to becoming enlightened, then that karma will not wear out until the day you become a Buddha. That karma will survive in your mental stream until the day you become a Buddha.

So that's cool. That saves time. Instead of...

If you don't dedicate your good karma, you're taking one step forward and two steps back because you're going to get angry at somebody or you're going to judge somebody within a half hour and then you just get set back again. You see what I mean? So it's very cool.

The next part is very, very important. We're at DGE BA'ANG LO TSUL. DGE BA'ANG LO TSUL LA GSUM STE RANG BZHIN GYI RGYU LA SANGS RGYAS KYI BSTAN PA RGYUR PA DANG So we'll do this meditation in the coming days.

But when you examine a good deed that you've done and you shoot it into the future, I like to think of it as sending yourself a letter. Isn't that kind of weird thing to do? Like you go to the post office and post a letter to yourself and then three days later it comes and you open it and it says just what you wrote.

So I don't know why we're so surprised when something bad happens. But anyway. Duh.

But it's kind of a strange feeling to send yourself a letter. Isn't it? I don't know.

Have you ever done this thing where you write yourself something and then you bury it for two years or something and then you dig it up and you're like, I can't believe I said that. So there are three purposes towards which you can send your letter. There are three high purposes.

Every dedication should eventually have an element of one of these three. You can wish for the success of your film, but it should also have one of these three tastes in it. First one.

RANG BZHIN GYI RGYU LA I pray that by this deed, the teachings of the Buddha should spread in the world. RTEN PA RGYAS PA means the teachings should spread in the world. But he says a beautiful thing which I may have known in the English there.

He doesn't see it as a spreading of words or books or videos or teachings. He sees it as a feeling going from one heart to the other, which is very beautiful. So normally you see very often in Buddhist texts, they'll say, I pray that the teachings survive in the world, or I pray that the teachings reach this country or reach these people.

And then he says, don't think like that. Think that, I pray that those attitudes should grow in my own heart and then they should spread to another heart. And that's how the teachings spread.

It's not the physical spreading of books or recordings or movies. It's from heart to heart. I like that.

So you can dedicate to that. You can say, I pray that this way of feeling should spread from heart to heart among all the people in the world. And that's a prayer for the spreading of the Dharma.

Number two, TSE RAB THAMS CAD DU DGE BA'I GZHAN YIN GYI RJES SU GSUNG BA This to me is the most important one, and to me the sweetest one, and it's the one I mostly dedicate things to, which is TSE RAB THAMS CAD DU means in all my lifetimes to come. DGE BA'I GZHAN YIN GYI RJES SU GSUNG BA May I be taken into the care of a spiritual guide, teacher. May every birth I take, may a teacher come to me and take me into their care.

And that's beautiful. And you can get to a point in your practice where you can perceive that that will happen. You can get to a point in your meditation practice where you can perceive that in your coming lives from your childhood, you will be embraced by a spiritual teacher.

You will never not have a spiritual teacher from now on. You can reach that point, and it's very comforting to know. It's very cool.

Like this, Ken Rinpoche, my teacher's incarnation is coming down to Sara this month, and we sent some money. They fixed up his room and stuff like that. So he's at monasterial age now.

He thinks like seven, and he's coming. He was living in New Delhi with his parents, and then he's coming down. And then he'll just be surrounded by teachers his whole life at the monastery.

He'll always have... He'll only be under the influence of really beautiful teachers. There are beautiful teachers there.

Really, really fantastic teachers everywhere. It's like weeds. So he'll be thrown into that.

And that's the way it goes. You get to a point, karmically, where you can perceive your future, and you know that you will always be taken care of by good teachers. And that's one of the main goals of your life.

It should be one of the main goals of your life. Because you could go from here to God knows where. Any odd seed in your mind, I don't know, sneezing on somebody the wrong way, it could be the seed that triggers your death.

We don't know. It's a lottery. It's a drawing.

You put your hand in and you take a seed out the moment you die. And if it's a bad one, then you're stuck with that. So that's a particularly dangerous few minutes of your life, is when you die.

And then just your mind just picks out a karma and you're full with that. In many cases, that could mean years in the dark between worlds, something like that. Imagine just waking up to darkness between planets or something.

Many beings go that way. Many beings happen that way. But if you practice well and you dedicate well, then you can't stop it.

He's going to say later, it's like trying to stop yourself from falling off a mountain. After you fell, you can't raise yourself back up. And if you dedicate properly, you will go to a place where at the age of seven you have spiritual teachers around you for the rest of your life.

You can do that. You can cause that. You can set that up now.

And then you can see the future. You can get to a point in your meditation where you see what's going to be. And you just feel taken care of because you'll never, won't have a teacher who's actively taking care of you for the rest of ever.

And that's a really wonderful feeling. So I prefer that one personally. Number three.

LAM MED SROG BYANG THOB PA'I RGYUR NGO BA BYED Or obviously you can dedicate any good deed you do to the moment that you become a Buddha. When you imagine that, I mean, I prefer to, somebody asked me for a name for the new, there's a new printing, publishing company and they said, can you choose a name for us? And I said, yeah, Standing on the Sky Press.

And they said, what? And I'm like, Standing on the Sky Press. And they're, what are you talking about?

And I'm like, when you get enlightened, you're standing above a planet. And that's your planet. And you have to take care of it.

It's like your mom gave you a bunny. And you're standing on the atmosphere and you're like, oh, how's Africa doing? We got to get some stuff going on down there.

And it's a cool feeling. So don't think of enlightenment as some, don't think of it some other way. You will stand above a planet and that will be your bunny to take care of.

And I'm not kidding. Get the feeling of it. That's more accurate, actually, than whatever you were thinking before.

And it's like you cherish it and you take care of it and you make sure everyone's happy. So when you dedicate to that, you can dedicate to that. If that's what you feel like that day, you can dedicate to standing on the sky.

I like that. I don't think you should think of it as, I'm going to grow a big bump on my head and I'm going to be sitting on a tree near me and I'll probably get diarrhea. It's not like that.

If you've been there, ask Bonnie about Borghia someday. If you want to really know what it's like. Anyway.

He almost died there. Two thousand. Michael, you know.

Okay, here we go. DE YANG RGYAL TSE MOD NAM GANG GI LUGS NAM NI SOGS LTAR DANG PHYIR BRDZIN PA NI, BSTAN PA RGYAS PA'I RGYUR SONG BA YIN ZHING He quotes the first line of a larger prayer. And I went and got you the prayer, the whole prayer, the whole verse of the prayer.

He says, RGYAL TSE MOD NAM means the prayers of the bodhisattvas. Am I forgetting to give you a break? Probably.

I don't care. RGYAL TSE MOD NAM GANG GI LUGS NAM NI means literally the streams of the Ganga River, the Ganges River. And that always is a code word for what?

Do you know? Like in the Diamond Cutter Sutra. When you say all the streams of the Ganga River, Ganges River, what you mean is all the grains of sand in the riverbed of the Ganges River.

That many. Think of that. That many prayers made by bodhisattvas.

So I went and got you the whole verse. It's called DUN LEGS MA. Say DUN LEGS MA.

That's a very odd, brief writing by Je Tsongkapa in which he says, this is what I did and you should do the same thing. It's a very kind of amazing...

[Говорящий 2] (34:26 - 34:27)
What do you call it?

[Говорящий 1] (34:27 - 36:40)
He reveals his own life. So here's the whole verse. I'll give you the whole verse.

RGYAL TSE MOD NAM GANG GI LUGS NAM NI The rivers of the prayers of the bodhisattvas. DAM CHAD ZIN PA'I MIN NAM NANG DUG PAR All flow to the great prayer that the Dharma should be what do you call it? Kept.

That the Dharma should be kept in the world. So keeping the Dharma in the world is pictured as the ocean. And then all the prayers of every bodhisattva flows into that great prayer that the Dharma stay in the world.

So every prayer you make eventually flows into that higher prayer. GSUNGS SPYIR RGYAS TSA'I JI NAS SRAG PA NI It has been stated, therefore whatever good deeds I've done, by what? I remember coming to a retreat in Prescott, Arizona, staying in a little bed that's made for kids.

Don't get up suddenly. We had a guy who had a gash in his head last year. Anyway, JI NAS SRAG PA NI KUN KYANG THUGS DANG SKYES PA'I PHYIR DU MYUR I dedicate all the hardship I did to get here and all the hours on my butt here and all this hard work, I dedicate it that the teachings of the Buddha should spread in the world.

THUGS DANG SKYES PA'I PHYIR DU MYUR TSUL DU'I SAM SHING DON MA LEGS NAS BTA Think about this and make your heart sing. DKA' DRIN CHE'O BYA TZIN KHYEN PA'I DER Say DKA' DRIN CHE'O BYA TZIN KHYEN PA'I DER Oh, you are so kind to me. You have been so kind to me.

Who's he talking to? His teacher, his mama. DKA' DRIN CHE'O And the O means like, it's like you've been so kind to me.

In Tibetan you add an O. DKA' DRIN CHE'O You've been so kind to me. BYA TZIN KHYEN PA'I DER You are the holy worm.

[Говорящий 2] (36:41 - 36:45)
You are, you are, I don't know.

[Говорящий 1] (36:46 - 36:55)
DER means a vast, how do you say that? The sea is a DER. A gold mine is a DER.

An oil deposit is a DER.

[Говорящий 2] (36:55 - 36:56)
I don't know.

[Говорящий 1] (36:56 - 37:00)
A DERMA is a, DERMA is those books they take out on the ground and they find.

[Говорящий 2] (37:02 - 37:09)
DKA' DRIN CHE'O BYA TZIN KHYEN PA'I DER DKA' DRIN CHE'O BYA TZIN KHYEN PA'I DER We could say repository, I don't know.

[Говорящий 1] (37:11 - 37:22)
It means your mind is like the sea. Oh, my Lama, you've been so kind to me and your mind is like the sea. Your heart is like the sea.

It's a beautiful, beautiful thing.

[Говорящий 2] (37:22 - 37:24)
Okay, okay.

[Говорящий 1] (37:25 - 46:30)
I'll take you for one more minute, okay? BDAG CHEN NI LUNG RTOG GI BSTAN PA NYID LA BYAS PA'I So he's explaining what it means when you dedicate your good karma that the teachings should remain in the world. And he says, when we say teachings, remember, it can mean LUNG or RTOG PA.

What's LUNG? Here it means the physical teachings, the books, the videos, the files of the ACIP, the lectures. Those are LUNG GIB CHOS, the dharma in its physical form.

So what's RTOG PA'I CHOS? Yeah, the ideas, the concepts, the feelings, the emotions in people's hearts. And there's a very, very disturbing ending to the Abhidharmakosha.

In Vasubandhu, it describes the end of the teachings in the world. And it's very sad. It's a terrible way to end a classic.

And he says, he says, first the RTOG PA'I CHOS will go. People will forget the ideas. But the books will still be in the libraries.

And then he says, then the books will rot. And then the sun will set on this world and it will be in darkness. And that's it, he ends the book.

And it's so depressing. So he divides, that's the classic place where they make that distinction between the teachings as physical things and as things in people's hearts. So he's saying, we want both teachings to spread in the world.

We want both teachings to survive in the world. So we dedicate our good karma to that higher cause. Could that also allow for a movie to be successful?

Of course. They go very well together. So think like that.

Don't think, oh, that's a worldly goal. I shouldn't want a new car. What are you going to do with a new car?

You're probably going to carry around karma of love books all over, like Nick does. And I mean, that's okay. All right.

Okay, I think we take a break there. Then we'll do a little wrap up. Or we'll answer some questions.

How's that? Okay, I'm just going to do one short thing because we have about 10 minutes. And personally, I feel that the time we spend bonding is worth the time we spend learning new Tibetan verb.

So that's okay with me. Can we scroll down a little bit? There, that's good, yeah.

So you see in the middle of the screen it says, yang na, okay, yang na. So lots of people ask me, lots of people come up to me and say they want to learn Tibetan. Not realizing it's a 30-year thing of 20 hours a day.

But I always smile and say, okay. Traditionally we give them a little verse to memorize. Then we see if they're serious.

And if you want to start learning Tibetan, here's a very nice verse to learn. In the bowl. So I'll say it one time and listen, okay?

chak sa wa dang chod ching shakpa dang je su yi rang kun shing su wa yi gyelwa ching se dak gi chi sapa thamje dak gi chak chuk chir mo'o Okay? Want to do it together? Let's go.

chak sa wa dang chod ching shakpa dang je su yi rang kun shing su wa yi gyelwa ching se dak gi chi sapa thamje dak gi chak chuk chir mo'o Okay, you got to get it. This is a very, very, very, very, very famous verse from Sangpo Chupay Munnam. That's the most famous Munnam that was ever made.

Munnam means what? A prayer. It's Samantabhadra.

It's a sutra. It's from an ancient sutra, two and a half thousand years ago. Samantabhadra was this crazy guy who invented offering your Lama the sky filled with rose petals, for example, which is a beautiful offering.

When you do the offering in your mind, fill the sky with rose petals and then give it to your teacher. That's like unbelievable. It's very pleasant.

So, that bodhisattva named Samantabhadra, he wrote this verse, okay? And let's read it together because Pabongka Rinpoche says this is a great verse for the third kind of dedication. What's that?

You dedicate it to complete enlightenment. The second one was? Dedicated to being taken into their care by teachers.

And the wording of that is so nice. They don't say meet teachers or find teachers. They say being taken into their care by a teacher.

That's just really comforting, I think. What was the first one? Yeah, spreading the Dharma, especially from heart to heart.

All right, so here we go. CHAGS TSAL BA means what? Yeah, bowing to your teacher, to some quality that you admire in your teacher.

Like I bow down to Jimi Hendrix, for what he plays. There's always a for what. You see what I mean?

So, it should be for something which you hope to learn. DANG means and. CHOS PA means what?

Like Lama CHOS PA, we just did. Yeah, offering. CING means and.

CHAGS PA Confessing. Confessing, okay. What's the middle mean, CHAGS PA?

I told you. Yeah, it means when you hit a piece of wood in such a way with a hatchet that it goes, and cleave is good. You've got such a lot of work over there.

Cleave is really good. It means to CHAGS PA your heart and say, these are all the bad stuff I did today. These are all the bad thoughts I had today.

Look, here they are. I admit them. Then you can clean them.

But if you keep them in, it's like a fester, fester. Okay, CHAGS PA well, CHOS CING, CHAGS PA, JI'I TSUL YOD RANG, YOD RANG BA, YOD RANG, Rejoicing. Are we seeing a pattern yet, anybody?

Okay, this is two and a half thousand years ago. So, don't say the Tibetans made this up. KUN LA KUN LA is cool.

No. KUN LA means to ask your teacher to teach. KUN LA means to ask your teacher to teach.

And then TSUL BA means ask them to stay. TSUL BDAB, ask them to stay. So, so far we have bowing, offering, confessing, rejoicing, asking to teach, asking to stay.

We are missing one. It's YAN LAG BDUN. It's the seven limb buddha, right?

There should be another one, but it's not here. Then he says, DGE BA CHUNG ZAD Whatever tiny amount of good karma. It's, he's going to explain.

Say KHYENG PA KHYUNG. KHYENG PA KHYUNG That means to beat down your pride. We don't have a word in English.

It means you start to feel proud, or you start to feel like a, like a big yogi, and then you have to KHYENG PA KHYUNG. So, when you're thinking about your good karma, you have to say, whatever like lousy, snivelly little karmas I ever was able to do by accident. DGE BA CHUNG ZAD BDAG GIS CI SAR PA means whatever I've collected, right?

THAMS CAD, all of those. BDAG GIS, I dedicate BDAG GIS NGUL to Buddhahood, to total enlightenment.

[Говорящий 2] (46:32 - 46:46)
You get the punchline? The verse is the last of the seven. The whole verse is the last of the seven.

He's dedicating the first six.

[Говорящий 1] (46:47 - 47:12)
Got it? Samantabhadra is dedicating the first six in a verse, which is the seventh. And that's from the Buddha's time, so it's very beautiful.

If you want something to memorize, memorize this. If you want to learn Tibetan by tomorrow. I mean, people come to me all the time.

They said, maybe I can spend a week.

[Говорящий 2] (47:12 - 47:13)
I'm like, yeah, okay.

[Говорящий 1] (47:16 - 48:00)
Or once a month. Yeah, I don't know, anyway. CHA SOGS LA SOGS CIG GYUR ZAG PA DANG See, it's a very famous verse.

Any Tibetan will be impressed if you can recite it. All right, SOGS LTAR. SOGS LTAR, above that, etc.

DRE BU RDZOG CAN THOB PA'I GYUR MO We can dedicate the good deed we do to our total enlightenment. What kind of, of the three kinds of dedication, which one is this verse? It's the third.

Okay, got it? Good answer. That deserves you.

You're dead. Okay. Yay!

All right, then we'll continue tomorrow. Let's see.

[Говорящий 2] (48:00 - 49:23)
I'll just tell you what's coming up tomorrow. Oh, that's kind of cool. We'll talk about it tomorrow.

Jan, are you up for that? Okay, here we go, loud, okay? Okay.

SANGS RGYAS MNGON DANG RIGS KYI RANG BZHIN SANGS RGYAS MI SHES TSOR BRTZOGS SHING SANGS RGYAS MI SHES MI BYUNG NA THAMS CAD MI DPA'I BAR ZHUGS Thank you. What was I going to say?

[Говорящий 1] (49:25 - 51:57)
Oh, so we kind of have two kinds of special... two ways to do coffee meditation in a more advanced way. One is LNGO BA BSGOM RANG Post-meeting God.

And that would involve, okay, I helped someone in China. That was the one I was thinking about. So I helped some people in China.

So who brought them to the talk? Yeah, I made some karma. I try to help my students get their own gigs, which is why a thousand people come to the talk.

You see what I mean? So who brought the people there? I made them.

Who got me there? Besides my mom. I brought me there.

And then who created the interaction between us? I did. So you just quadrupled your rejoicing.

Something cool happened. That we always rejoice. But it was towards people that I created, by good karma.

And it was done by a me who was put there by my good karma. And then we interacted because of my good karma. So you get four times more good karma than if you just vaguely thought about it.

And that's how aryas think. That's how people see emptiness. Then we just learned a second kind of powerful dedication, which is pangpo.

What's that? Witness, yeah. So when you make a prayer, oh, I wish that this karma of going to China and teaching there should be spent on me being taken care of by teachers in all my lifetime.

You can direct it. So we've learned two ways to magnify a karmic seed and speed it up. And then once you know all those little techniques, like putting old Starbucks coffee grounds on your roses, and epsom salts.

Epsom salts makes the color come out different. It changes the color of the rose to a brighter color. And then the coffee, it makes more acid in the ground if you live in a desert.

Anyway, okay? So those are tricks to making the things grow more beautifully.