«Дар освобождения», курс 12 «Ретрит «Главный магнит»», занятие 4

[Говорящий 1] (0:00 - 0:21)
So we'll start at yang na. He's still on the subject of the three things that you might dedicate your good deeds towards, right? First one is...

you can talk if I ask. First one is what? Yeah, spread the Dharma.

Yeah, heart to heart. Second one? Also physically.

[Говорящий 2] (0:22 - 0:22)
Yeah.

[Говорящий 1] (0:24 - 52:11)
Yeah, to be taken into the care of teachers now and forever. Thirdly, total enlightenment. Okay.

Yeah. Okay, stand on this guy. All right, so he he has a beautiful take on those three and he's going to talk about it in a special sentence here.

And welcome Elisa and thank you for coming because we love you. So yang na means, also you can think of it this way, gyu dam chok dzinpa means keeping the teaching, keeping the Dharma alive in the world, which was number one, leads to the result of number three, people getting enlightened. Okay, and both of those depend upon number two, okay, people being, having good teachers.

Okay, so he says you can think of it that way. The first of the three is a cause. If the teachings survive in the world, then that will lead people to get enlightened.

And both of those rely upon teachers. Okay, so that's a way to think of those three. dunpa la na mepay tenpa dang, sok tar namay jesay dzinpa gyur nguk kyang, chokpay de sum karun drul ngor che, Okay, then he quotes a verse.

Usually a Lama in a talk in a monastery, in a Dalai Lama lineage monastery, Gelugpa Monastery, they will just quote the first line of a verse and everybody knows the verse. So I have to go get these verses for us. Okay, so he quotes the first line of a verse and then I went and got it for us.

So, In the Dark, In the Bold is, it's from a book, it's from a short poem called tendrel dupa. Say tendrel? Dupa.

Praise of Dependent Origination. Okay, Praise of Dependent Creation. Who wrote it?

Yeah, Je Tsongkapa. Okay, and he wrote a book called, it's actually a praise of Lord Buddha because he taught dependent origination. And then the Tibetans call it tendrel dupa, Praise of Dependent Origination.

But really, he had a crush on Buddha. It was kind of weird. I mean, when you read that poem and other poems, it seems almost erotic or something.

He's got this thing going for Manjushri and Lord Buddha, you know, and he's like in love with them. And then he's thanking Lord Buddha for teaching about the pen. Okay, he's teaching about the pen.

Which is dependent origination. So here's the whole wording of that verse. dumpa la ne meypay tenpa dang jel wa den drang la mey ting yinpe gewa di doa ma lupa shing yin dangpoy dzinpay gyur ngur dumpa la ne meypay tenpa dang I have met with the teaching, the matchless teaching of the teacher, capital T, which always refers to this historical Buddha.

dumpa la ne meypay tenpa dang jel So those of you who are trying to learn Tibetan, the dang at the end of the first line is the with in met with. So the word meet in Tibetan requires the word and. I met and Buddha.

Okay, so jel means to meet. jel wa. den drang la mey ting yinpe The fact that I've been able to meet these teachings is due to the karten.

What's that John Foley? Yeah, the kindness of my Lama. So he has abbreviated it here to ten.

Okay, karten is the full form. Ten is the short form. din yinpe, that's due to the ten or the karten of my Lama.

Okay, that's why I was able to meet the teachings. Therefore, yinpe, okay, instrumental case. gyewa di yang doa ma lupa I dedicate the good karma that I just did that all living beings should be shen yin dangpay dzinpa They should be taken into the care of a shen yin dangpa.

Huh? It means holy or something like that. It can mean dun dam.

It can mean ultimate. It can mean high. But it means authentic.

Okay, it means a real, the real thing. Okay, he didn't just say may they all have teachers. He said may they have the real teachers, you know, qualified teachers.

Okay, shen yin dangpay dzinpa. gyu ru ngo means I dedicate this karma that it may become a cause. gyu ru means as a cause.

Ngo means I dedicate it. Okay, so the idea is that you're taking the karma and dedicating it that other people should be taken into the care of a Lama because that's who will help them to meet the Dharma, which will spread and then everybody gets enlightened. And then that's another way to, that's another, what do you call it when you look at different combinations of something?

These are more permutations of those three. You can think of them this way also. Okay, so two new ways to think of the three.

Okay, gyewa, then he comes to this. gyewa chung tse chepa khen kyungpa te na gyang meypa We talked yesterday about a verse that came on the page before Go up a little bit more. Scroll up just a bit.

There you go. The third line of that verse says gyewa chung tse, right? Gyewa means good, good karma.

Chung, chung, chung with the aspirated ja, not this one. Okay, chung chung means small. Like there's a joke in Tibet about this word.

These are the things I want recorded. So there was a monk, he went to do shabdang. Shabdang means monks are called by families to their homes to do prayers and then they like to go because they get a big meal and they get some money usually.

We call it a red envelope, right? And in China you get a red envelope. So, and that's how I learned the Diamond Cutter Sutra because we didn't study it in the monastery.

You do it at shabdang. You recite it at people's homes, especially Mongols. So they love gyudpa, the Diamond Cutter Sutra.

So then we'd be in such a rush, there'd be six monks, we'd be in such a rush that the abbot would split up the Diamond Cutter Sutra into six pieces and hand out the pages to everybody and we would recite different parts of it together at the same time and it just sounded, it sounded so bad. And I never got the whole sutra, you see. So I got like three pages out of the middle and then three pages towards the end and then I had to eat this terrible Mongolian food.

But then there was this one monk who was, the food was very little and it wasn't, you know, it wasn't enough food and this little kitten came around the corner into the kitchen and all the monks were sitting there and he leans over and says, he meant to say the kitten is very tiny, but he said the lunch was very tiny. He meant to say, shi mi ching ching shi du, and he said, ga la nyu shing yin yin yin du, and then everyone was laughing. That's in a scripture somewhere.

So that's chung chung, but this is chung se. Chung se means little, what do you call it? Lousy, like measly.

Measly. Yeah, paltry is good if you want it to be literate. Which we should be for this book.

But measly little, whatever measly little good karma I did, okay? So that's chung se. Now a couple lines down, so let's skip down to gewa chung se.

Yeah, right after this verse I think. Yeah, so gewa chung se, when you say in that verse, whatever measly little good karmas I've done, the purpose of that is khen kyung. Say khen.

Khen. Khenpa means arrogance or pride, okay? And kyung is a very special word that means to reduce it or something like that, to, what do you call it?

Suppress your pride. So instead of saying, you know, this galactic good deed I've been doing all these days, you say, you know, whatever measly good karma I've done. It's like supposed to make you more humble, okay?

It's supposed to be humbling. Okay, de nga gyal me pa. Nga gyal me pa means no pride.

In tantra, nga gyal is a good thing, right? It means identification with a holy being. But in sutra, it's a bad, it means pride about good things you do or something like that.

So it's important to distinguish between pride and appreciating yourself, right? So in coffee meditation, on your pillow at night, you're supposed to appreciate yourself, but you're not supposed to, you know, write a book about what you did and tell everybody, you know, or call the newspapers and tell them all these good deeds you did. You know, you're supposed to kind of keep it close to your chest, but you're supposed to, at the same time, you're supposed to learn to appreciate yourself deeply.

Because that makes the karma very strong. So I think a lot of us have trouble with that distinction. We feel like if we're very proud or happy about something good we did, we might fall into being conceited about it.

And you have to, of course, you have to watch that. But my own personal experience with thousands of people around the world is that they don't appreciate themselves enough, you know, and they have trouble, they have real trouble to appreciate what they're doing, the good stuff they're doing. You know, we can be traveling on a tour and we can talk to thousands and thousands of people and the teachers get up on the stage.

I can show you some videos. I took some secret videos on the stage of people here teaching to a thousand people and they'll give a nice answer to a thousand people and then afterwards they'll come up to me and say, you know, I forgot point number three or something, you know what I mean? But you just talked to a thousand people.

You just solved a thousand people's problems, you know, maybe it's okay. You know, maybe, maybe you did a pretty good job, you know. SNGA RGYAL MED BU, BDAG GIS BSAGS PA, he's referring to the same verses above.

BDAG GIS BSAGS PA means which I have collected, karma which I have collected. And then he says that refers to BSAGS MTSANGS BA'I LAS. BSAGS MTSANGS means karma which has been completely collected.

BSAGS means collected, MTSANGS means completely. And what's the implication of that? That there could be other karmas that are not, not completed somehow.

What I can think that he is referring to is, there's a thing called BSAGS MTSANGS BA'I LAS, but you can think of the four steps, right? Which are BSAGS MTSANGS PA'I LAS, BSAGS MTSANGS PA'I LAS, BSAGS MTSANGS PA'I LAS, BSAGS MTSANGS PA'I LAS, figure out what you want, plan to provide it to someone else, then do provide it to someone else, and then do your coffee meditation. If you do those four steps on a karma, it's considered LAS KYI LAM, right?

A complete karma, karmic path. Karma marga, it's a complete karmic path. So that would be complete karma, rather than sending a good intention that you hadn't acted on.

That would not be a complete karma, technically. Okay, all right. THAMS CAD BDAG GIS SOGS BSKYED BA'I RDZOGS BYANG THOB PA'I RGYUR LUNG PA YIN And then there's a line that says, all of these karmas I dedicate to my enlightenment.

Okay. RGYUR LUNG BA, we're gonna skip that verse. Okay, good.

RGYUR LUNG BA DANG DE'I BUR LUNG BA LA SKYE PAR MED TE There's no difference between dedicating your good karmas to the cause or dedicating your good karmas to the result. The cause would be, for example, dedicating your good karmas to the spreading of the teachings or to being taken care of by a teacher, and then the result would be enlightenment. Okay, so he said, if you think about it, it's the same thing.

You dedicate to what's going to get you enlightened or you dedicate to your own enlightenment. But it's basically, it boils down to the same thing. Why?

RGYUR LUNG BA DANG DE'I BUR TZAM PA LUNG BA SKYE PAR MED PA LTA BU YIN There's no difference whether you go to your friend and grub some barley or whether you grub some tsampa. You have to know about tsampa. Tsampa means roasted barley flour.

In Tibet, barley was an important crop because they couldn't grow many vegetables. It was too high. It was the main food in Tibet, was barley.

In Tibetan, it's called NAS, which is a very dangerous word. Why? Yeah, it means from.

In 99.999% of the cases, it means from. But the same spelling means barley. So you can get some really weird translations from people.

We call them dictionary translators and they use dictionaries. So anyway, this NAS as a noun means barley. And then you take it and you roast it.

And there's a huge, what do you call it? Frying pan? It's a huge flat thing with two handles on it, on the end.

And two people hold, like the old saws where people used to saw. So two people grab a handle on opposite sides. And then you go to a huge bonfire and you stand there like this and you roast it.

And there are roasting songs to make the work more happy and pleasant. So they'll roast all night. And they're very beautiful parties.

It's like a roasting party. And they'll sing songs all night and they'll drink Chang beer, which is like, I don't know, it's like Coke or something. And then you grind the barley and it makes a paste.

You can make a paste out of it. So a monk in a Tibetan monastery can live off of Tsampa. You don't need any other food.

It's like really, really powerful. And we used to just, like the winter debates, we wouldn't eat anything else. Because you're in a rush and you make butter tea and then you dump it in some Tsampa and you go like this and then you run to the debate ground.

And it's like a superfood or something. And anyway, Jingmei got found me some recently in America. Yeah, and it was awesome.

I'm still eating it. Because a few teaspoons is enough for like four or five hours. You don't need to eat.

It's called Tsampa. You should tell us where you got it sometime. You should learn to eat.

It's really cool. Because you don't have to eat anything else. Especially you don't have to eat vegetables.

So anyway, it doesn't really matter whether you go to your friend's house and say, I need a cup of barley or you say, I need a cup of Tsampa. Because you're going to make the same thing out of it, okay? So it doesn't matter whether you dedicate your good karmas to the teaching spreading, or people finding a teacher, or to their enlightenment.

Because it's going to be the same thing anyway. Okay, all right. That's a Tsampa discussion.

unkyang rang chak gi, ngo-wa sok ji tar chepa mi shepay jangpa pa'o sok tun deng ngu-nur unkyang rang chak gi, ngo-wa sok ji tar chepa mi shepay jangpa pa'o sok tun deng ngu-nur unkyang means but, okay? unkyang also often comes in a discussion. Like you ask the abbot, can I go home and see my family?

And he's like, blah, blah, blah, blah, blah. That would be good and everyone should see their families. Unkyang.

And then you're like, oh yeah, okay. What's the unkyang? But, you know, no.

So unkyang rang chak gi means ngo-wa sok ji tar chepa mi shepay. We don't, most of us don't have the skills at dedication that we should have, okay? People don't have the coffee meditation skills that they should have, okay?

So if you're a person like that, he says here's a verse for you, okay? Because it's more powerful, okay? jangpa pa'o sok tun deng ngu-nur jangpa pa'o means, oh, what's pa'o?

Pa'o Dorje, that's your, that's your refuge name, right? What's a pa'o? Yeah, vira.

Vira in Sanskrit, like virasana, right? What do they call it? Yeah.

Virabhadrasana, which the yoga teachers say virabhadrasana. I don't understand, but anyway. Unkyang rang chak gi ngo-wa sok ji tar chepa mi shepay You can always read the warrior manjushri.

There's a, there's a verse, there's two verses called the warrior manjushri. So here they, I go, I went and got them for you, okay? jangpa pa'o ji tar khyenpa dang, kun du sangpa de yang de shin te, de dak kun gyi je se dak lop chir, gyewa di dak tam ched rab tun lo I don't have the knowledge that the warrior manjushri has, okay?

And I don't have the skills that Samantabhadra, these two high bodhisattvas had, okay? I don't have those. Is manjushri a bodhisattva or a Buddha?

No, manjushri Maitreya, right? I'm sorry, here you can say Maitreya. There were bodhisattvas in the time, Vajrasattva.

There were bodhisattvas who used to hang around Lord Buddha in the time of the Buddha. And then later people recognized them as Buddhists themselves, okay? That's the answer to that question.

So these two high bodhisattvas, de dak kun gyi je se dak lop chir, I would like to follow in their footsteps. I would like to train myself to be as them. Therefore, gyewa di dak tam ched rab tun lo, I will learn to master the art of dedicating my good deeds doing coffee meditation, okay?

It's a commitment to learn to dedicate. It's a commitment to learn to do coffee meditation as well as they did, as well as they could. And I think most of us don't consider coffee meditation...

Oh, Paul also. I didn't see you. Welcome.

Most of us don't... We're not very good at dedicating and we don't think it's a very high art. You can say, I'm really good at emptiness meditation or I'm really good at Tibetan grammar, but nobody brags about coffee meditation.

Nobody goes and says, I'm a really good coffee man. You know, they don't sit in the cafeteria and say, you know, I just want to let you know I'm a really good coffee meditator. You know, but you should.

And what he's saying is that you should learn to become a master of it and you should brag about it. Like I'm a really... I appreciate myself.

I'm good at appreciating the good side of me. You know, like that, okay? DUS SUM SHES PA RGYAL BA THAMS CAD KYIS SNGO BA GANG LA CHOG TU GNOD PA DE BDAG GIS DGE BA'I TSAR BA'I DI DAG KUN So, DUS SUM SHES PA RGYAL BA THAMS CAD KYIS, all of the buddhas of the three times, SNGO BA GANG LA CHOG TU GNOD PA DE, they have praised coffee meditation.

Okay, they sing the praises of coffee meditation. BDAG GIS DGE BA'I TSAR BA'I DI DAG KUN Therefore, I will take all the... What's Gesa?

DGE BA'I TSAR BA. Root of virtue meaning, we talked about it. The store, the store, what do you call it?

Like the storehouse or the... what do you call that? But what's the stuff you keep in the storehouse?

Supply? The supply? My accumulated good karma supply?

I don't know, something like that, okay? TSAR BA'I DI DAG KUN KHYANG I dedicate it as did as did Samantabhadra, okay? Or Sambhuchakpa, okay?

DUS SUM KYIS SANGS RGYAS RNAMS KYIS SMOS RNAMS KYIS CHOG I'm going to just keep going, is that okay? We got like half an hour, so hang in there. DUS SUM KYIS SANGS RGYAS RNAMS KYIS CHOG GANG LA GSUNGS SHING JI LTAR MANG PO BRDZAD PA DANG So, all the buddhas of the three times have praised coffee meditation.

He's glossing the verse now. Je Tsongkapa is explaining the verse. CHOG GANG LA GSUNGS SHING.

They have said that coffee meditation is the highest. And JI LTAR MANG PO BRDZAD PA, and they themselves in the past made certain prayers, okay? And this is a famous reference even to our own Buddha, Gautama, okay?

The one who came to this planet. Then in his past lives he didn't just say, I make a prayer to become a buddha, okay? He didn't just make that mun lam.

He's famous among buddhas nowadays as being the buddha who said, give me the worst planet, you know? Let me be the buddha on the most messed up planet there is, you know? He made a prayer when he was sitting in the class like this, long before he became a buddha.

He made this really sincere prayer, you know, give me the, what do you call that John? There's an assignment, dangerous assignment, what do you call it? They get extra pay for hazardous duty.

Yeah, give me, I want hazardous duty, you know? And he made that prayer. He really did make that prayer.

So he ended up with us. So anyway, do you remember? And then those famous bodhisattvas like Manjushri and Samantabhadra, mun lam la mun lam bum trak drang me chur sungpa nam If you did an accounting of how many high prayers and coffee meditations bodhisattvas, those two bodhisattvas had done, it would equal, you figure it out, okay?

bum trak means a hundred thousand, okay? There's some mathematicians in the group, I don't know. drang me means ten to the sixtieth power.

It's a name of a number, okay? Every ten, every power of ten in Tibetan has a different name. chik chu gya tong chi bum saya chewa bum ter It's like, it's insane.

So, it's in the Abhidharmakosha. They didn't have anything else to do, so they named all of them. So anyway, ten to the sixtieth power times a hundred thousand times ten.

chur sungpa nam You can figure it out later. I don't think we have a word for those numbers, but it's the end of a zillion zillion or something. shloka nyipa du dupa yin If you recite these two verses, you did equal coffee meditation to theirs.

Okay? So, one person here probably will do it. So, good luck.

de yang chok mi mipe taway simpa gu But, okay, this is very important, and I want you guys to translate that line, de yang chok. Okay, I think the Tibetan knowledge of this whole rube should be sufficient for this line. de yang means, I'll give you the de yang, because that's a little hard.

de yang means moreover, or, okay. What's chok, like chokpo? Chokpo.

Huh? No, chokpo. Friend.

Friend. Yeah, friend. Chokpo.

He's my chokpo. Okay, what's dik chok? That's a bad karma friend.

Someone who, you know, who influences you badly. Okay, and it's important to be careful who you hang out with. chodrok means a dharma friend who influences you well.

If you hang around Anatole and Adriana, Nick was telling me, you will start to eat better. You know, so I tried to have them help me eat better, you know. That's a chodrok.

And a dik chok is somebody you hang around with and they're always eating hamburgers and coke and donuts and you know, and you're like, yeah, okay, I'll take one. So chok means a friend, okay? Companion.

Okay, what's mi mik if I say it's mikme? Mikme? Yeah.

That kind of way of viewing things that understands. We taught it in China. It was very interesting.

We were aware in Guangzhou and they were complaining and they were like, we want something deeper, Geshe-la. Go deeper. So I'm like, okay, here you go.

When you walk in the kitchen and your husband yells at you, for no reason at all, okay, you come home, you drop your briefcase or whatever, and you walk in the kitchen and your husband's there and he starts yelling at you. You didn't say anything yet. He didn't do anything yet.

And he starts yelling at you for no reason at all. At that time, there's two husbands in the kitchen. Okay, there's a me gyu dak and a yu gyu dak.

We talked about that, right? Me gyu dak and a yu gyu dak. Me gyu dak means the husband who doesn't exist.

And yu gyu dak means the husband that does exist. So there are two husbands in the kitchen at that moment. There's a husband who isn't there, and there's a husband who is there, okay?

Who's the husband who isn't there? For no reason at all. In English we say, for no reason at all.

He just went after me. I opened the door and he went after me. For no reason at all.

Okay, that husband is a me gyu dak. Why? There ain't no such, yeah, there's no such thing.

There's no such thing as a husband who yells at you. That's not your fault. There's no such thing.

That husband isn't in the room. There's a me gyu husband in the room, okay? Who's the yu gyu dak?

Who's the husband who is there? The one who comes from you. The one who's coming from what you did yesterday.

How do you stop him from yelling at you? Talk to him. Convince him.

Be silent. Give him the silent treatment. Don't give him other things he would like.

Both wrong, okay? Both wrong. Change the seed in yourself.

Stop yelling at the kids perhaps. For no reason at all. No, and then he will change because he's coming from you, okay?

So if you know that, you can fix your husband, okay? Or wife, okay? I was in China and I was talking about husbands and some guy finally got irritated.

He's like, how come you never talk about wives? I'm like, okay, okay, you know? So de yang drong means companion, right?

Mik me means then, what's that mean? You don't see what? When you walk in the kitchen, you don't see what?

The one who doesn't, isn't there. Okay, you no longer fantasize that there's some husband there who's not your fault. That's what the mimik means, okay?

The mimik means you don't see any husband there. You don't see the one who's not there. Got it?

Who's the one who's not there? The one who's not your fault. The for no reason husband.

Got it? Okay. He's not there.

So when you walk in, you have to not see him, okay? And not get mad at him and not try and negotiate with him because he's not there. That's why it doesn't work, by the way.

To negotiate or to withhold things from him is equal. Equally doesn't work because he's not there. Okay?

All right. You can't negotiate with a person who's not there and you can't not have sex with a person who's not there. Okay.

All right. DE YANG GRO MI MIG PA'I. LTA BA means what?

A view of the world. What's SEMS PA mean? SEMS PA.

I'll give you a clue, okay? I'll give you a clue and this is a beautiful thing, okay? There's a debate in the monastery about people who are bodhisattvas, right?

Bodhisattva is defined as someone who wants to reach enlightenment so they can help massive numbers of people, okay? So they have that wish in their mind, which is called in Sanskrit bodhichitta, okay? They wish to become a Buddha.

They have it in their heart, okay? Then there's a... and that's what makes them...

that's what defines them as a bodhisattva. If you lose it, you're not a bodhisattva anymore. Okay?

Now what happens during the direct perception of emptiness? Because you cannot have a normal thought during that time. You cannot think to yourself, I would like to save the world or I want to help everybody.

You cannot have those thoughts. It's not possible. That's a different reality.

Then when you're in the direct perception of ultimate reality, you can't have those other thoughts. You can have no other awarenesses except... you could call it communion with God.

You have no other awareness but God at that moment, okay? So then their debate comes in the monastery. What's the debate?

Yeah, yeah. No, the guy who's in the direct perception of emptiness, he's not a bodhisattva anymore. During that half hour, he's not a bodhisattva anymore.

Yeah, and then they say the main mind is... but he's simba, okay? Z-I-N up there.

It means imbued. It's soaked. His mind is soaked in that attitude.

He doesn't have it manifestly. It's not manifest in his mind at that moment, but it's been soaked in it for so long that it's there. It's not manifest in his thoughts, but it's not that he doesn't have it.

So he's still a bodhisattva, and you can still say the bodhisattva is seeing emptiness, okay? Good means what? Yeah, or must be.

Must be. Now you guys translate this line. I'm going to take a break.

You talk about it. It's his time. Wait, get it done and let me know when you're done.

I'll give you some help. DROG here is a verb. Accompanied.

Accompanied. He's talking about those zillion, zillion power coffee meditations. They can have zillion, zillion power, but they must be good.

Accompanied by what? A mind which is soaked in the view that doesn't see things that aren't there anymore, okay? Or else you don't get the zillion, zillion.

Now the stakes have changed. The game has changed. He's not as easy as he was saying.

You can't just recite those two verses and you get more karma, okay? Apparently you have to actually understand things for it to be that powerful, okay? And that's probably what gives it the power, right?

You could probably read your shopping list out loud with that kind of view and it would have also the same power. Okay, got it? Good, yeah.

Yeah, the whole sentence is but those prayers must be accompanied by a state of mind which is soaked in the view which no longer sees things as coming from their own side. Okay, that's a beautiful sentence. Yeah, or you don't get the karma.

It doesn't work, okay? And he's going back to NGO BA BSGOMS LA He's going back to NGO BA BSGOMS LA, which we started the whole course with, which was what? Dedication by a person who has had direct communion with emptiness.

But you can think of it as God. I think for a Western mind, the way we grew up, you would get closer to the picture in your mind if you thought you met God or something. It's not the same thing, or maybe it is, but if you think of that, it's about the same thing, okay?

Someone who has met God directly, spoken to God, then they, how do they feel about their good deeds? How do they appreciate themselves? How do they send their good deeds to higher purposes?

Yeah, that's different from how someone who hasn't met God would do that. You see what I mean? That's been the whole subject that we're on, okay?

It's very profound. It's very beautiful, right? So, why don't we talk about what that would be like?

I mean, what's it mean not to see things coming from their own side, okay? I'm going to pick someone's good karma and we're going to discuss it, okay? By the way, if you're too shy to mention your good karma, I'll pass on you and I'll give it to some, you know, I'll go to somebody else.

So don't feel that you have to embarrass yourself in front of everybody, okay? Like, I didn't eat the 16th Toblerone chocolate from Mama Giaminaz, okay? I did eat the first four.

Monica, how about, where are you? Do you want to tell us your good deed that you dedicated today? Okay, go for it.

Okay. Okay, good. So she opened her heart to someone she didn't expect.

How would she do that? How would she, well first of all, in that action, where is there a mikme? Where is there not seeing someone who's not there?

Yeah, the person she opened her heart to. Let's start with them, right? This is what Mercedes is going to be teaching eventually.

Okay. The person she opened her heart towards, what? It's not coming from their own side.

So where are they coming from? Monica. They're coming from Monica, okay?

So when you think about the good thing that you did and you think about the good person you did it towards, you have to appreciate that they are a letter that you sent to yourself. Okay, you have to appreciate that they are a letter that you sent to yourself, okay? People around you who need things, people around you that you can help, are more precious than your teacher.

Okay, it's very famous. What is that? DANG NI SEMS CAN THAMS CAD LA YI BZHIN NUS PA LAS Right?

Yeah, I mean people get excited if they get $200,000 for a kitchen at Diamond Mountain or stuff like that, but bodhisattvas are supposed to get more excited if they meet someone who needs their heart opened towards. You see what I mean? Okay, like they're like, oh cool.

There was a guy in Detroit, okay? He went to the DCI training. Two days.

The first day we described, if you want money, you help a poor person. If you want a girlfriend, you find a lonely person. If you want health, if you want your yoga to make you strong and not hurt your neck, you should go to a hospital.

Then the next day he came. His name was River. I just remember him because, I just remember him because his name was so unusual.

The next day he came and he was so happy. He's like, yeah, here I go. He's like, I got to say something.

We're like, yeah, yeah, River, go ahead. He's like, I found her, you know, and I'm like, what? I found, I found, god damn, I found her.

I'm like, who did you find? He says, she's old, she's poor, and she's sick. And he's like, so you're supposed to, you're supposed to view people in need like that.

You're supposed to, now if somebody comes up to you and says, I need a ride to Phoenix or you know, at two o'clock in the morning, you know, I can't sleep, you know, let's talk, and you're supposed to be like overjoyed. That you found someone, and who should you be overjoyed at? Yourself, okay, because you mailed them to yourself.

Okay? See the people in need as precious because they are your ticket to heaven. That's what the eight verses says.

They are your ticket to heaven. Then you should be overjoyed that someone needs something from you. And you should thank your guardian angel that they sent them to you.

Who's your guardian angel? You. All right, got it?

You should think, you know, good job Geshe Michael, you sent this irritating person to yourself. You know, now you can be patient towards them, you know. Okay?

No, that's migme. Okay, so that covers one thing. Let's leave it at that, okay?

I think appreciate the things that come to you. Appreciate that you designed them and sent them to you. And you can say that that was a bad karma, right?

Like Geshe Michael did an irritating thing in the past and now he has to meet this irritating person. And that's true. But there is the, there does exist the essence of the irritating person is something which can get you enlightened.

And if there's an essence within that person who irritates you which can get you enlightened, they must also have been created by a powerful good karma. See what I mean? The fact that you can make a goodness out of any trouble means that there's goodness inside that thing.

And that's coming from you. So even trouble that you get, you can appreciate that you created the potential for enlightenment in that irritating person. I almost said a different word.

Okay. We have a few minutes, right? Right?

What's that mean? Oh, which video? I don't remember.

Oh, yeah, let's do Alhambra. It came? Wait, let me do five more minutes.

Do you have any stuff to talk about? No? Okay, let's do five more minutes and then we'll go to, I just want to show off Alhambra.

Okay. All right, DE LTAR YIN LA BDUN PA'I DI THOGS GSUM GYIS NYANG POR SGROL TSUL Oh, this is cool. So we're about to finish the seven what?

The dedication was the last of the seven, yeah, limbs, okay. Yeah, the seven parts of of the mental preparation for meditation, right? Not to be confused with the six general preparations for meditation, because they're part of number five, which is the seven limbuja, with the mandala offering.

That's the number five, okay? All right, so he's going to do a cool thing. What are THOGS GSUM?

THOGS GSUM THOGS GSUM Three? There, I'll give you a clue. They're in the middle of the Wheel of Life.

Yeah, the three poisons, okay. Yeah, desire, THOGS THOGS Okay, be careful. It's not an English D, okay?

THOGS means it is. THOGS means poison. THOGS means it is.

THOGS means, I think, incense, and then THOGS means poison, okay? So THOGS GSUM means the three poisons. Wanting, hating, and ignorance.

Okay, so anyway, THOGS GSUM, he's cool. He says each of the, there's a correspondence between the seven limbs and a poison of the mind. If you have a particular problem like jealousy, one of the seven limbs is good for that.

So he's going to give you the correspondences. You ready? I think we can finish it before we before we have to do yoga.

Oh, Okay, NYEN POR NYEN POR means antidote, right? Like the four powers are NYEN POR, right? Antidote.

NYEN POR SGROL TSUL, SGROL TSUL means how do they act? How do they, how do the seven limbs of preparing for meditation act as antidotes for the three poisons? What's the correspondences?

What do you think they would be? Let's take a shot Of all the mental, of all the negative emotions in the human mind, which one do you think would be addressed by humbling yourself before another person and bowing down to them? Yeah, pride.

Good. Okay, that's the idea. Okay.

So the first of the seven limbs, which is bowing to your teacher, is an antidote for pride. Okay, and of course in normal life, it's just acknowledging other people's good deeds and other people's good qualities and and praising them and that's a kind of humility, right? Okay.

NA RGYUD DANG, okay. Offering would be the opposite of All right, ZHES DE'I ZHES says ser-na. Ser-na means cheapskateness?

Not being generous. Possessing. Stingy.

Yeah, stingy is good. There's no good noun in English, I think. Parsimony.

Opening up your heart and admitting the mistakes you've made, honestly, to other people. Opposite of, antidote for Yeah. He says THUGS GSUM.

All three. All three poisons. Okay.

Desire, anger, and ignorance. All three are treated by being honest about your failings with other people. Okay.

Oh, this is cool. YI RANG BA, rejoicing in others' goodness. Opposite of jealousy or envy.

Okay, that's cool. Yeah. This is a tough one.

I don't know if you'll get this one. Asking your Lama to teach. Asking to be taught today by anybody.

You can say ignorance. He says CHOS PONG GI LAS. Say CHOS PONG GI LAS.

CHOS PONG GI LAS is an extremely serious bad karma. It may be the worst. Okay, and it's to actively reject these ideas.

To actively say Lam Rim is useless or you know, I'm too busy or I don't think it's very, I don't need it or you know, like that. That emptiness stuff is all BS or you know, I don't see any point to it or you know, I'm going to just do my own thing. That's CHOS PONG.

CHOS PONG. It is the most serious bad karma, I think. Say again.

It's like that, but the wording is to give up the Dharma. But the action is to discount it. To discount the Dharma.

It's not a bad deed to, what do we call it? To shelve things. And it's not a bad deed to say, okay, I understand Geshe Michael taught this thing.

I can't buy it right now. But I respect him and I'll consider it. I'll look at it again in six months.

That's a good deed. Okay, that's a good karma. It's a bad karma to say that's crap.

Okay, about anybody's religion, by the way. I mean, that's a tantric vow. It's a tantric vow that you can't say that's crap about any religion in the world.

All right. CHOS PONG. NYANG NGAN LAS MIN DAG BAR GSOL BA Asking your teacher not to pass into the nirvana, not to leave, is the opposite of the first and most serious of the tantric vows.

What's that? Lama Nyonmuk? Yeah, disparaging your teacher.

Okay. And I'm not talking about me. I'm your scripture teacher.

That's a different thing. But the one that you have chosen as your heart teacher, the one who you connect with in your life as being the teacher of your life, okay, which is your tantric teacher. By definition, right?

Okay. Even to briefly think badly of them is the worst bad deed you can do. Okay, after you've made a connection with your personal private heart teacher, whoever it is, and it could be your parents.

It could be anybody. But then after that, in a moment of weakness or tiredness or anger, to think badly of them is the worst karma you can do. Okay.

So, asking them not to leave you is the opposite of it. It counteracts that. Okay, that one.

He gives us some credit here. He says, NYID MED SHOR. NYID MED SHOR BA.

Okay. Right after the NYID MED. Yeah, go for it.

That's nice. What's SHOR BA mean? Do you know?

SHOR BA is the Tibetan, nowadays it means to lose a game or to lose a match or to lose some kind of, but it also means to slip on ice. And it also means to slip when you're talking and say something you didn't mean to say. So, he's giving us some slack.

He's saying, if it happened that you just slipped and thought something bad about your heart teacher, then this would be the antidote, to ask them not to leave. Okay, got it? The SHOR BA is, what do you call it?

He's giving us the benefit of the doubt. Of course, you would never think that, but if you just slipped one day and thought that. He uses the word slipped.

He's being kind to us. SHOR BA SOGS KYI. Okay, last one, then we'll stop.

This is very interesting. His correlation for the last of the seven. What is the last of the seven?

Dedication, which we just spent like eight hours on. What negative emotion do you think it would stop? He says GONG PHRO, anger.

He says anger. We have to think about that. Maybe that's something you could talk about in your review groups.

I think it'd be interesting. Why is sending your good karmas to one of those three high goals through your movie being successful? Why is that an antidote for anger?

Maybe you could talk about it in your groups. Okay, all right, that's it. I think that's a really cool section.

Maybe we can work on that.

[Говорящий 2] (52:33 - 53:10)
SHOR BA SOGS KYI RUNG KUN LAM DANG SHING LAM DUG PA SHANG YI DANG DGUR LAM LAM DANG LAM GUNG DUNG YAT TA YANG MI DUG PA SHANG DIG GYE HO GUNG SON NAM YI SHI SO SONG SHING SON NAM YI SHI NE CHUNG ME NAM PA GUN YI DO PA CHUNG