«Дар освобождения», курс 12 «Ретрит «Главный магнит»», занятие 9

[Говорящий 1] (0:00 - 56:35)
All right, we're at ten. Yeah, good, nice Adam, thank you. Here we go.

ten na sok shing du yang cham jamyang na ta chok gi gyu pa'i lama jok dun la thuk gi par gyi korwa dang In the Garden of Collecting Good Karma, which is the Lama lineage poster, which you had with Nick, ayam, there's a cham. Cham here means, champa means? Maitreya.

Champa also means a call, to have a call, so be careful. jamyang manjushri la ta chok, tawa means viewpoint, emptiness lineage. chok means widespread activity.

He just calls it view activity, right? But it means samutawa gyu. gyel chen chok pa'i gyu gyu Again, it's an abbreviation.

gyu pa'i lama, there are the lineage lamas. jok dun la thuk gi par Down to Joe and Dormton Jay, which he just calls jok dun. par gyi korwa dang, they are circled by them.

gung pawa la, and then there's a Kadampa Lama named Gungpawa. He is circled by a Lama named Nyusirpa and six other Lamas. lam rimpe lama ta chu nyi kye dun du lama ta chu nyi kye dun du They are in front of the two lineages of viewpoint and compassion.

dun du dzintra You might be interested to learn the word dzintra. Do you know what it means, dzintra? It gets corrupted in colloquial to dzintra, but it means class, to have a class.

dzintra tsog gyur la It's time for class. dzin means to hold. tra means a fence.

So dzintra means an enclosure, a classroom or a class. What's the colloquial word for a monk? Yeah, a monk.

trapa Say trapa. So it means one who is enclosed in the fence. tra, trapa And inside each major monastery, there are three and a half major monasteries in the Dalai Lama's lineage.

The three are... I mean, say the best one first. Sera, Derbong and Ganden.

And then sometimes we count Tashi Thimbo, which is the seat of the pension Lama. Scholastically, they're almost up to the top three. So sometimes we say four major monasteries.

The new Tashi Thimbo is quite close to Sera in southern India. But those are called gombas. So Westerners, I don't know how it got started, but they call a temple a gomba.

And I don't know how that got started. Tibetans don't say that. They say gomba.

I don't know where the gomba came from. It's not in Tibetan. They don't use that.

Gomba means a monastery, like Sera Gomba. And then there are, in the big three monasteries in the Dalai Lama's lineage, there are separate colleges called dratsang. So dra means draba, monk.

And sang means a nest, like especially an ant's nest. So dratsang is a monk nest. So Sera Mae is a dratsang.

Sera is a gomba. And then inside the dratsang there are administrative units called komtsens. And they used to relate to parts of Tibet.

So if you come from Amdo and you want to, if you're serious about your study, you come to Lhasa, you enter Sera Monastery and you enter Amdo Komtsen. You enter that college and they have a bed for you and food for you. It's like a, what do you call it, district thing or state.

What state you're from. You can have a free bed and a free food at that state college inside of the dratsang, which is part of the gomba. Anyway.

And there is a thing called a, what's it called? Chayik, say chayik. Chayik means the constitution of the monastery.

And they're quite old. They give the rules for the structure of the monastery and the rules for the monastery. And we lost, Sera Mae was lost in 1959.

We found it in Russia and we restored it and we republished it. It's kind of cool. Anyway.

Why did I bring that up? Oh, dzintra. Dzintra means monk.

Dzintra means a class. So you have to think that these lamas are circling around the central lama in the way that students in the monastery would circle a lama. Normally a lama will teach on their bed and the students will sit on the floor.

And they don't have room for other furniture. And nobody likes chairs that much. LAM RIM PA'I YED YUNG GANG RUNG DU GZHUNG PA BA'I LAMA On the left and right of the LAM RIM lamas are the GZHUNG PA BA lamas, the lamas who study the classics, which are Potowa, La Shenggu, who is surrounded by nine other lamas.

So this part will help you on the poster. LAM RIM PA'I YED YUNG GANG RUNG DU GZHUNG PA BA'I LAMA Then on either side of the left and right of the LAM RIM lamas, on the poster, either way, you can visualize seven more lamas down to GZHUNG PA BA. DIN DAG BA'I RGYUD PA GSUM KHA'I BRDUN DU In front of each of the three miniatures is Jay Lama.

Who's Jay Lama? Yeah, the one from Jay Mansions. Jay Lama down.

DE YED YUN DU DKA' THAMS SAR MA'I LAMA RNAM CHAL DU DU On either side of GZHUNG PA BA are the lamas in their proper rows of the New Kadampa. So the New Kadampa means from GZHUNG PA BA on down to you. You are New Kadampa.

There's a Buddhist group in England who has named their group New Kadampa, which is a nice name, but you should know that it's a wider term. It refers to everyone past, everyone since GZHUNG PA BA. Hmm, that was interesting.

Dr. Ching, DE NA SON DEP DER TSIG SNYUNG YANG TSIG GZHIG RE NANG LAMA SO SON NAM THAG GI GANG STONG LTA BU TSANG YOD PAS So the wording for asking for help is not a lot of words. There's like three or four lamas crushed in each verse. And they cover all of them.

And I'll teach it to you next time. So the wording is brief, abbreviated, but in each verse, TSIG GZHIG RE NANG LAMA SO SON NAM THAG GI GANG STONG You can read the GANG STONG. GANG STONG means the guts of their life is crushed into those verses, if you know how to read it.

It's kind of cool. There are just tiny verses about the whole tree. GANG STONG LTA BU TSANG This TSANG, I told you TSANG meant what?

Good, you still remember what I said three minutes ago. But this TSANG means complete. So you should know that TSANG can mean either thing.

Sometimes it means complete. So LTA BU TSANG YOD PAS means if you know how to read it, the guts of their life story is in those tiny little verses. TSANG YOD PAS ZHES NA, if you know, DE DAG CHEN DE YID RANG DANG If you know the stories, like when you get to the verse about Master Shantideva, they might say something like, our beloved BUSUKHU.

And then ZHES NA means if you know the story, DE DAG CHEN DE you should bring the whole story to mind. You can pause and then YID RANG. Rejoice about it.

Be happy about it. Oh, that was a cool story. That was wonderful.

Now I shouldn't criticize any lazy bones in our group because you never know. No, the lazy people you know definitely can't be saints. Okay, they're real lazy people.

Not like Shantideva. And LOM DUG BSKYED means, LOM DUG means you can feel a desire to emulate those people. And SON DRAG PA'I TSIG RTAG MA LEN GYI GYUR PA'I PHYI MA LA If you repeat the final line of each verse, the fourth line, twice, then on the second repetition, you can try to NAM THAR BZHIN NUNG RTOG GI YIN DANG THOB CHUNG NYAM PA BYED You can think that the second time you ask for their help, in each verse, each verse will have three or four lamas in it, and you can think that because you asked, you just got their abilities just poured into you. So probably in Master Shantideva's case, you are able to look totally lazy, but be a genius on the inside. You can imagine that you got that ability.

Okay, all right. JIG TU PHEL DANG LAM NI NAM PAR THAR PA LA At the end of the supplication verses in the Georgia, there's a verse which says, PHEL DANG LAM NI NAM PAR THAR PA LA I will follow, I will emulate the biography of each of these lamas. I will live the life that they lived.

ZHLOG DKA What's a ZHLOG DKA? Yeah, it's a Sanskrit word for a verse. It's misspelled here, but that's okay.

GCIG BYAR BA CHAGS NAS NYIN So there's an oral tradition to add this verse. DE DAG ZIN NAS LAM RIM LA ZHAR BSGOM LOGS SU MI BYAS PA SOGS KYI TSE When you are done with the supplication to the lamas, you can do a ZHAR BSGOM on the lam rim. What are the three types of meditation, general broad categories of meditation?

One is ZHAR BSGOM, CHAD BSGOM, and ZHOG BSGOM. What's a ZHAR BSGOM? ZHAR BSGOM is like you review a list.

You say there are seven meditation limbs in the fifth of the six preparations, and you run over them in your mind a couple times. What's that thing they say kids who learn foreign languages get new synapse bridges? And that's what happens when you do ZHAR BSGOM.

You run over a list of stuff over and over again, and new synapses, new, I don't know, bridges form in your brain. Tiny bridges form in your brain and you start thinking differently. So it's a very useful meditation.

It doesn't sound very exciting, but it is. Oh, like these are the five problems of meditation. These are the eight corrections for the five problems.

Like that. It's a review. You review an idea.

You get really good at that in the monastery. Why? No, because you debate and you have to have them on your fingertips.

And it changes your mind. If something was taught by Maitreya, then all day long you're walking around the monastery and Maitreya is whispering in your mind. And it's like, and you're like, I'm eating.

And they're like, And it's kind of cool and it changes your personality. It changes your mind. And it's good to memorize something.

Memorize anything. PHYAG BSAL BA'ANG ZHUGS SHING ZHAG PA DANG That verse, right? You were going to memorize that for me.

The verse about the seven steps of the preliminaries. That would be a nice verse to memorize. Even one verse in Tibetan is worth it.

ZHAR BSGOM LOGS SU MI PHYED LOGS SU means separately. MI PHYED means what? If you don't do a ZHAR BSGOM here, after you ask for help, if you're not going to do a ZHAR BSGOM, she'd say, YUN DANG ZHUGS RGYUR MA BSTOD NAS Yeah, you can read YUN DANG ZHUGS RGYUR MA.

Which is sometimes spelled YUN DANG ZHUGS RGYUR MA. And that may be more correct. But anyway, we can talk about it.

BSTOD means past tense of to recite. BSTOD means to recite. BSTOD is the past tense.

One of the five, what are they called? I think it's one of the five niyamas in the Yoga Sutra. Svadhyaya, the last one.

Right? Svadhyaya. Yeah?

So everybody calls it self-study, which is completely wrong. Svadhyaya is a very common Sanskrit word to memorize scripture and to recite it in your home. And this BSTOD is the Tibetan translation for that.

So just if anyone ever tells you that, it's weird. Svadhyaya. BSTOD NAS SHAR GOM CHE You should do a SHAR GOM.

By just reciting YUN DANG ZHUGS RGYUR MA, which is a short lamrim, it's called The Source of All My Good. It's a little poem that Je Tsongkapa wrote. I translated a commentary on it.

It's in a book called Preparing for Tantra, because the commentary I translated was taught just before a tantric initiation by Pabongka Rinpoche, who wrote this book. YUN DANG ZHUGS RGYUR MA SHAR GOM CHE I did that in a lay room one time, and it was very wonderful. Not far from here.

SHAR GOM LOGS SU BYAS PA'I NI DON MI DGOS PA If you're going to do a separate SHAR GOM on the steps of the lamrim, for example, you don't have to recite the YUN DANG ZHUGS RGYUR MA. If you're not going to do a separate meditation on those points, at least recite that lamrim. It's a tiny little lamrim.

MI DGOS PA SOGS SHING SDU BAS CHOG If you're going to do a mental review of the lamrim, you don't have to recite it, the other one, the lamrim, but in words. You can SDU BA. CHOG here at the end means...

CHOG is a very dangerous word at the end. There's a Tibetan word called CHO GA, which means... Do you know?

That's CHU GU. Yeah, ritual. CHO GA means ritual.

But sometimes it's shortened to CHOG. Like JANG CHOG is a ritual for sending the spirit on when a person dies. It's called JANG CHOG.

So CHOG is sometimes shortened to CHOG. But CHOG has another meaning which means allowable, permissible. So here it's the permissible.

You see funny translations. Normally when somebody hands me a new book or a new translation, I open it up anywhere, and it will say the ritual of withdrawing the SOGS SHING. And I'll just close it and toss it.

It means they didn't get... Every sentence there's a word wrong. I have a special garbage can in my house, and I just toss it.

So this one means permissible. It's okay. You don't have to recite the whole ten...

You mentioned your name. You can just withdraw the lineage lamas. How do you withdraw them?

That's the subject of class number six, which we just reached. We're supposed to be on class number eight by now or something like that. But that's okay.

We'll just do it at our own speed. DE NI LAMA DORJE CHANG GI THUG RGAN NAS ,'OD ZER CHOD PAS, ,GZHAN RNAMS SEL BAR BYED PAS, ,MA'I RLUNG LA HAD DRAG PA BZHIN, ,'OG GI RGYAL CHEN SOGS RIM BZHIN, ,'OG MA OG MA SGO MO'I SGO MO LA, ,PAS DAB GZHI STENG DU ZHUGS PA'I, ,YID DUM GYI BAR DANG, That's one sentence. DE NI means that.

And when you study Tibetan grammar, which is a whole subject in itself, it's called sumtak. And it refers to two great books of Tibetan grammar from around 800 AD. One is called Sumchupa, the 30 verses.

One is called Takichupa, which means how to affix suffix letters. And they're part of a larger group of grammar and text which got lost. There's only two left.

So all Tibetan grammar is called sumtak. And when you get into that, it'll say, when you reach a day, when you reach the word day, you better look back and find out what they were talking about. Because to identify that, it has to be done with great care in a scripture because you might think it refers to the wrong that.

So I'm going to tell you what it says after that. You're going to tell me what that is referring to. That means referring to something we said tonight before.

Could be anything. No, I mean, that's part of translation. You have to go back and find it.

What's the that referring to? Okay, got it? dorje chang gi thukwa ne From the holy heart of Vajradhara, the Buddha in his tantric form, u dzer chu, light rays fly out.

shen nam sa war che te Then they suddenly illuminate all the other beings. This is a beautiful word. melong, what's melong?

Good. What's melong yadapa? A crystal mirror.

And it's the monk's word for a bald person. How I know that is a monk's story. So melong la.

he tap, he tap This is a beautiful word. When you take a mirror and you go, and your breath makes a little cloud on the mirror, and then watch the cloud and it will just go like this, and then it'll disappear. And that's what we're going to do with the lamas.

We're going to, and then they're going to disappear. So you're supposed to get that feeling like, what do you call that stuff on the mirror after you go, that the fog on the mirror is going to go, and then, that's the feeling you're supposed to have. It's a laya, right?

It's a dissolution practice. There are more elaborate ones in Vajrayogini, right? he dapa shen In the same way as fog on a mirror.

oky gyal chen sok rim shen You start with the lower rows of the poster, which include the gyal chen ri shi, which are the four great kings, who are the guardians of desire realm deities. That's a long story. rim shi okpa okpa kompo kompo Each lower group dissolves into each higher group.

So the dissolution is, the lamas are dissolving into each other. The bottom ones dissolve into the next row, and that row dissolves into the next higher row, and like that. om ma ma kompa pe ma dap shi teng du shukpa yidam gyi pa You get up to the tantric angels who are on the four petals of the huge lotus.

de shi yang thugwan do ji chang gi thugwa du And then those, the holy beings on those four petals dissolve into the Buddha, Vajradhara. This is all kind of complicated and don't stress about it. We'll do it again next time.

I have to tell you the whole thing. I have to translate each sentence. But these are kind of technical.

And we'll do it again. We'll practice it when we do the jorja, when we learn the jorja. After, I don't know how many years, 38 years of doing this, I just picture my Lama.

And I'm not embarrassed to say it. For me, it's a lot easier. And later he's going to say, if it's better for you, just picture your Lama.

If it means more to you, and if it's more powerful for you to have less people there, then just, they call it, what do they call it? Norbal Luke. Yeah, Kundal Norbal Luke, the all-encompassing jewel version.

So it's enough. There are 64 deities of the Chakrasamaya Mandala, and Rinpoche could picture them all. And I asked him, I get confused.

He said, I'll just do your Lama. And I did. And I do.

And I like it. And it makes me happy. Okay.

So, DE NAS LTA RGYUD KYI LAMA BYAM YANG LA DANG Then all the Lamas of the emptiness lineage dissolve into Manjushri. And then, CHU RGYUD KYI LAMA BYAMS PA LA All the compassion lineage dissolves into Maitreya. CHIN NAB RGYUD PA'I LAMA This is called the lineage of blessings.

The lineage of blessings, but it refers to the tantric lineages. The five tantric lineages in the poster. CHIN NAB RGYUD PA'I LAMA They dissolve into RTOG RJE CHANG, BADZHAD DARA How many groups we got so far?

It's on your homework. This is how I get people's attention when they're tired and it's towards the end of the retreat. We had emptiness lineage.

We had compassion lineage. We had tantric lineages. Then CHUN BRAL NGOS THOB KYI LAMA Say CHUN BRAL.

It's a nice word. Adam, can you knock that one out? Yeah, CHUN BRAL.

CHUN means what? What's BRAL mean? It's the BRAL and BRTEN BRAL.

It means connected. Relationship. It's a beautiful word.

CHUN BRAL means... CHUN BRAL KYI LAMA means... Do you know?

It means someone that you have studied with is your CHUN BRAL KYI LAMA, Dharma Connection Teacher. It's very funny. If there's an eminent lama at a different monastery, say like at Ganden, I did this.

Ganden has a weird karma that they have more incarnated lamas than everybody. There was an incarnated lama, Ro, Chukul Ro, at Ganden Monastery. There was Lati Rinpoche, and there was Chujang Rinpoche, and there was...

What's his name? The old whippersnapper. There was Chujang Rinpoche's disciple, a teacher of Thubten Chumba.

Huh? No, no, no, no. He was trained by Chujang Rinpoche's main disciple.

I forgot his name. Anyway, and there was Ling Rinpoche. There's like seven great lamas in adjoining houses at Ganden.

So when we go there for winter debates, intercollegiate debates, I used to stay at Chujang Rinpoche's house. Rinpoche set that up, which is very cool. Then I would go meet the other lamas when I had time, just to get a chunda.

It means you ask them to teach you five minutes of scripture, and then you have this karmic connection forever for many lifetimes. You see what I mean? So that's called chunda gignoma.

It's very common to go to a high lama and say, just teach me anything for ten minutes, because I want a connection between us, a karmic connection between us, and then all my lifetimes I'll meet you, like that. So that's called chunda gignoma. Anyone who has taught you is chunda gignoma.

Tsawway lama, they melt into... ngutop means you got direct teachings from them. Chunda ngutop lama.

They melt into tsawway lama, your root lama. How many groups we got? Groups or individuals?

Well, these are two, you see. All the teachers you've ever studied with followed by your heart lama, which is different, right? So now you have five different groups or persons.

Tsawway lama, shel gel ki du kyi nampa chen means in the form that they took when you are with them. So it's not some idealized form. All the quirks of their behavior and all the unusual things about their appearance, they look like as they normally look.

You don't have to try to airbrush them. Gel du kyi nampa chen la du shing You melt them into each other one by one and then you step back and think about all five groups. Emptiness lamas, compassion lamas, tantra lamas, all the teachers I've ever had, including grade school and college and business, career, and then your root lama.

And you step back and you look at... Who's left? It's just your root lama.

You step back and look at your root lama, but you think there were five there. You focus on all five and you say, sanggye chang sen nusul jangway gyalwa chen deng nga-wo deng nga-wo atma ko hang Where's that from? Yeah, that's from tantra.

It's very, very high tantra. shi nu ngang ngel wa me wa we ma ko hang I am emptiness. I am this bliss.

I am... That's a very famous part of tantra. You say, I am emptiness.

I'm the universe. I'm every angel there ever was. And then you...

It's like that. It's called atma ko hang. Nga-wo.

So it's really unusual that in a lam rim, Pabongka Rinpoche has inserted the same wording. It's very unusual. It's one of the things that makes this such a powerful lam rim.

Is there tantra in the lam rim? Yeah, at the very end, like one sentence. I hope you get to study tantra after that.

I'm not kidding. But he's sprinkling in stuff to plant seeds in people's minds. So he's like, you should step back and say, that's me.

Which is a very high practice in tantra. Then nga-wo. Say pe.

Nga-wo. That's me. In tantra, it's a very high practice.

What's me? SANGS RGYAS BYANG SANGS RGYUS SU SBYOR BA'I SKYE BA CHEN A guy or girl who has enough good karma to meet Buddhas and Bodhisattvas directly. A guy or girl who had the karma, who had enough good karma to meet Buddhas and Bodhisattvas directly.

Who are you focusing on? The five groups. The five groups.

The only one left is your nama, right? But you're thinking, wow, I just met all those Buddhas and Bodhisattvas. I had the karma to be in the direct presence of those Buddhas and Bodhisattvas.

Now who has that kind of karma? Nga-wo. Atma-ka.

Hang. Atma means... Atma-ka means...

In the tantra, it means a combination. Hang is the required abbreviation by Sandhi, in Sanskrit euphonics, of I am. Aham, right?

I am. I am that. I am what?

Yeah, I'm a person who had the karma to meet them directly. Did you really meet them directly? Yeah, you did.

If in your heart, with devotion, you ask Buddhas and Bodhisattvas to come, they come. You can't see... I mean, you heard the dog story from two different people.

Right? Did they tell you about him spitting on my train? Huh?

You didn't get to that? Asanga is really frustrated. The dog turns into my train.

Does he say, oh, I'm glad to meet you, or I love you? Or he says, why didn't you show up in the cave for 12 years? And my train is like, I was there, idiot.

And he's like, but I didn't see you. And he says, you're kidding. I'll tell you something.

Do you always spit to your left side? When you have boogers, do you always spit them out to the left? He says, yeah.

And he says, well, I learned to dodge them. I was there all along. Because the minute you asked me to come, I'm there.

If you can't see me, that's your problem. I was there for 12 years. I was dodging for 12 years.

All right. So you can think about those five groups and say, wow, I had enough karma to meet them. If you have enough karma to ask them to come, you have the karma to meet them.

Because that's the same thing. Okay, got it? All right.

Then he says a very strange thing. Those of you who know tantra, who were one of the few people on this planet to go through a whole tantric course for seven years at Diamond Mountain for free, 10,000 pages of translation. What's salman?

Huh? It's half of two things. What's the other half?

Huh? What's salman? Yeah.

Yeah, how you see yourself. What's the other half? As opposed to...

Nga gyal. Oh, thank you. God bless.

It wasn't wasted time. Okay, say salman. Nga gyal.

Salman. Don't say nga gyal. It's nga gyal.

Hold your tongue. Nga. Nga.

Nga. It's down here. Nga.

Nga. Nga. Nga.

Nga gyal. The tongue doesn't hit the palate. The tongue doesn't go nga, nga.

Nga. Nga. Nga.

Okay. Nga gyal means I'm king. In sutra, in the open teachings, it's a mental affliction.

It's pride. I am king. There are nine forms of it.

But in tantra, it has a totally different meaning. And it means to identify yourself with the deity. I am divine.

Nga gyal. I am. I am a tantric deity.

It's not like I'm trying to get there. I am. So there are times in the practice of tantra when you're supposed to just decide, I'm not on the path anymore.

I already reached the goal. I am Buddha. Don't mess with me.

I'm Buddha. Just to practice, to get the seed in your mind, you pretend. You say, I am.

I already am. Like Mohammed Ali, you're too young. He was so cool.

They're like, so who's going to win the fight against Sonny Liston? He says, I'm the greatest. I am.

I am the greatest. What's it? Sting like a bee.

Float like a butterfly. Sting like a bee. He knocks him out in the first round.

Then he's standing over him, screaming for him to get up and just try to hit him. Anyway. The first time I ever met Rinpoche in my life, I came into his kitchen.

I was late because I had to hitchhike to his temple. It was in the middle of a storm. I was late.

He looks at me and I'm like, Oh, Lama. This is the Lama that the Dalai Lama told me to go study with. I'm like, Oh, Lama.

He said, I got to ask you a question. I said, what? He says, did you see Mohammed Ali fight last night?

I'm like, what? That's another story. Mohammed Ali had ngagyal.

Ngagyal means I am. I am the greatest. Frankly.

Ngagyal. That's ngagyal. Then sel nang is what?

Yeah, sel nang means you look down and you see a deity's arm. You don't see skin anymore. You see light.

You work so hard on it. You pretend you're made of light already. You're like, hmm, that's cool.

That's sel nang. What he says here is sel nang tun. That's the same tun as to recite, but it's a different meaning.

See, reciting means to squeeze it out, right? Tun. Svadhyaya.

But here it means illicit. Illicit. Sel nang.

Sel nang. What's sel nang again? Yeah, you look down and you see a deity.

You just look down and you see a deity. You don't really see skin and bones anymore. What's ngagyal?

What's the other half? That's me. That's me.

You look down and you say, oh, look, a deity. That's me. Now, here he said, think to yourself, I'm a person who has the karma.

If you want to meet someone who has the... You can just brag to your friends. Did you want to meet someone who has actually met Buddhas directly?

Yeah. Well, that's me. Now I ask you a question.

Is that ngagyal or sel nang? It's ngagyal when you say, that's me. You go up to your friends.

You say, did you ever meet anybody who met a Buddha? And they say, no. Did you meet anybody who knows all the bodhisattvas?

You say, no. You say, well, you're looking at them. That's ngagyal, right?

It's me. Even the word is usually, that's me. He says, no, that's me.

You're looking at them. Ngagyal means you're looking at them, right? So why didn't he call it ngagyal?

Why did he call it sel nang? I don't know. I think it was because we're supposed to question.

We're supposed to wonder. You work on it, okay? Rinpoche used to say that sometimes.

You work on it. Let me know what you figure out. Maybe it's so we would discuss both of them.

Okay? Anyway, think about it. He's sprinkling a little very beautiful tantra in here.

So I think you get the feeling of tantra as something very beautiful and moving and dear and cherished. And then I don't know why. I guess it's because it's so beautiful that it has a bad rap in the West.

And it has this rap of dirty things or cult things or sexual things and killing chickens and things like that. And it's completely the opposite. It's like, I'm Jesus.

And I'm wearing Jesus's robes. And it's to get you to act like Jesus. It's a trick to get you to act like Jesus.

So you meditate in the morning, I'm Jesus, look at my robes. And I am Jesus. And then if somebody gets mad at you, you're not going to scream at them.

You would let them crucify you and smile. You know what I mean? And wish them well.

And so Jesus doesn't get into fights with their friends. That's the idea of tantra. Tantra means you practice being a holy being.

And then when you get in a normal situation and someone's hassling you, you're embarrassed to respond like the way you used to be. You see what I mean? And it's nothing sexual or dirty or cultish or all that.

And I don't know why there's a karma for it to attract that kind of criticism. But it has that karma. Maybe just because it's so beautiful and holy that it attracts the opposite.

Anyway, yeah. My question to you is, he says, as you dissolve, as the fog dissolves and all these beautiful lineage lamas dissolve, like, I don't know, count them out sometime. I don't know, must be 150, something like that.

He'll tell you. All these holy beings, they dissolve into each other and then down to your root lama, right? And then you're supposed to watch that dissolution happen and you're supposed to say, God damn, I'm a pretty cool person.

I just met all the Buddhists and Bodhisattvas directly. I mean, I have enough good karma to meet them. And he says, elicit that kind of...

He doesn't say nangyira, he says selma. Elicit that kind of physical appearance about yourself rather than saying, elicit that kind of self-confidence. I guess, yeah.

Maybe you can talk about it in your review groups and come up with different ideas. He should have said nangyira because it says, you're looking at him. It's like Muhammad Ali.

You want to know the guy that could beat up anybody in the world in 10 seconds, floor him. I mean, you know. That's nangyira.

That's like self-confidence. All right, you work on it. It's wonderful that he mentioned it because it gives us an excuse to talk about it without me having to do a seven-day initiation.

Saves me a lot of time. Where are we? Oh, Dene, right?

We have about five more minutes. Okay, then we'll stop. DEN NAS BYAMS BYAMS YANG NYID OD DU ZHUG NAS MTSO BA LA BSTAN Then Maitreya and Manjushri melt into light and dissolve into the central figure.

So, you know lam tsong nam sum, right? I hope. Three principal paths.

So, tsong means principal path here in that title. But in a tantric visualization, tsong always refers to the central figure. Who's the central figure?

It's Je Tsongkapa. So, they melt into Je Tsongkapa. DOR BYED KYANG YESHES SEMS PAS'I TSUL DU TIM BADGRAD DARA melts into the central figure in the manner of a wisdom warrior.

And what that means is he's still visible within Je Tsongkapa's heart. A little tiny one. A little tiny Vajradhara is always staying there.

And there's a, as I mentioned I think previously, there's a practice where you do sixteen tiny little lamas in tiny... like those Russian Faberge eggs or whatever. Is it?

Yeah, dolls. What are they called? Petrushka?

Babushka? Matryoshka. Gotcha.

Okay. That was so... Matryoshka.

I understand. You don't have to worry. UKI TSA BA'I LAMA GZHAN BYAS DU GYI GNAR GZHAN NI Then, UKI TSA BA'I LAMA The central root, your heart lama, GZHAN BYAS DU GYI GNAR GZHAN who is in the physical appearance that you usually see them in, in the real world.

GZHAN BYAS DU GYI GNAR GZHAN NI U SHUG CHEN NA If you melt them into light, BSTAN BRAL GYI GNAS LA GNOD Say GNAS LA GNOD. GNAS means what? Yeah, you've been waiting for that one.

Say MARMA HATA. MARMA HATA It's a very important tantric term, yoga term, inner body term. So MARMA is related to MER, which means to kill.

And MARMA means a point on the body where you can kill someone like that. If you know, if you're a super Kung Fu guy, you can just look at the opponent's like, and you go THUG and he dies. Like you know, right?

Minimum effort, maximum damage. You go THUG and he's like, conks out. So that's called a MARMA.

HATA means to strike. The root is HAN. You find it in HINTSA.

And it comes into English, HAN comes into English as GAN. So MARMA HATA means to strike the crucial point. Here it says you would hurt the MARMA.

You would hurt the... GNOD means to hurt, right? Then what?

DENG DEL. What's DENG DEL? Yeah, that's how everybody translates this.

In 0.1% of the time it means, it means the mystical powers which will create something beautiful in the future. It's a very difficult word to translate. The mystical power which will create something of exquisite beauty in the future is called DENG DEL.

For example, when you first meet your Lama... The other day we found a... I was walking with someone, I forget who it was.

We found an old nail on the ground, like from the 1800s or something. This is a handmade nail. We found it on the ground.

And that's a DENG DEL. It means like a mystic thing. Because anything with a sharp point on it, to find something of iron with a sharp point on it is considered very auspicious for your wisdom, for the future of your understanding of emptiness.

It's considered very auspicious. So that's a DENG DEL. That's like, wow.

Now something wonderful is going to happen. That's called DENG DEL. So 99.9% of the time DENG DEL means dependent origination. But 0.1% of the time it means something totally, totally different. And to translate it as dependent origination here would be a grave mistake. And it happens.

I've seen it happen. So GNAS LA GNOD means what? You would hurt the GNAS of the DENG DEL.

What's that mean? Worse than that. You destroy this magic.

You would destroy this magic to happen. You would destroy the magic to happen. If you did what?

If you melt your own Lama into light. Your heart Lama. You can melt everybody else into your heart Lama, but then stop.

We don't want to melt. That's a BU BU. That's going to screw up all this magic that's about to happen.

Got it? DENG DEL means magic that's about to happen. From finding that nail outside.

U ZHIG TU CHEN DENG DEL GYI GNAS LA GNOD PAS Therefore, RTZA BA'I LAMA SHAL ZHUGS MA ZHUGS GANG LTAR RTZA BA'I LAMA means your root Lama, heart Lama. SHAL ZHUGS means their holy face is still shining in this world or not. MA ZHUGS means.

And that's a polite way of saying whether they're still alive or not. So sometimes a person's root Lama will pass away, right? SHAL MA ZHUGS, but not mine, never.

GANG LTAR doesn't matter whether they're still alive or not. YANG, U ZHU MI BYAS PA Never dissolve them into light. MAR DOG This is a funny expression.

DOG means a chunk of something or a hunk of something. What's MAR? Butter.

MAR DOG means a chunk of butter, which in Tibet was a very common, valuable thing. LA NENG DRU NENG DRU means one grain of barley. And we're going to do a fire offering, old-time fire offering, 5,000-year-old custom.

And we're going to do it by the book. And you can't get that anywhere, trust me. We're going to do it exactly as it's been done for 5,000 years and it hasn't changed.

And there will be lots of DRU. DRU means grains. So imagine one grain of barley and you jam it into a come on back, you don't have this karma.

So you should jam your heart lama into the heart of Vajradhara, who is in the heart of Je Tsongkapa. Got it? You jam him like a little tiny guy.

You say, get in there. You stay in there. You stick around.

I'm going to protect you in the heart of the Buddha who teaches tantra, in the heart of the founder of the Dalai Lama's lineage. We're keeping you in there. You just stay there.

We're not melting you. It's like this tiny little precious thing. You say, I'm hiding you in there.

Got it? So this is just a chunk. CHANG LA BSTAN means dissolve him into the Vajradhara's heart.

So Vajradhara is like this big. And then you're sticking your heart lama in his heart. In practice, when you're visualizing your lama, like we do this golden room meditation, then you can imagine that.

Never, never just stand up and walk out on your lama. You meditate on your lama and you finally get impatient and you want to go do your Facebook and you just stand up and walk out of the room. It's really bad luck.

Then your lama is just stuck there all day. You ask them to come. You ask them to sit in front of you while you're meditating.

You decided you had to do Facebook instead of finishing your meditation. And they just got to hang out there all day and wait for you to come back the next morning, hopefully, or next week. So in our lineage, in our tradition, it's considered really bad manners to, what do you call it?

Stand up your lama. So you say, please, will you stay with me all day? Even if you're in a big rush to get out, like the phone call came from your boss and he said, come to work early.

You go back. You sit down. You close up everything nicely.

Please, please stay in my heart all day. Okay. They always say okay.

And they rise up in the air. And as they rise, they get smaller. So they're rising up and they're getting smaller and smaller and smaller.

They get about this big. And then they come to the top of your head. And on the way, they switch to your same orientation.

They are facing the same way as you now. They come up. And you should feel some kind of warm thing on the top of your head.

Like someone put their... In the scripture, it says someone was warming their hands on a fire and then put their hand on your head. And you feel this...

What do you call that? Warm... Spreading warmth here.

Because they're there. They're sitting there. And then they get smaller, like this big.

And they start to sink into your central channel. And they come down your central channel. And they park in your heart all day.

Don't put them on the surface of your skin. Those people make this mistake. They say put them in your heart and they put them here like a...

What do you call those things that kids make on books? They're not a sticker. And a chakra is not a sticker.

It's back. It's way in the back. It's behind the heart.

If you meditate on the skin or just under the skin, you'll get lung. So make it back further and deep in your heart, your lama. And then say, please stay here all day with me.

And then it's really nice because you can imagine them in a little sphere, like a bathysphere, like in a little ball, in the back of your heart. And then when you have trouble during the day, it's very useful to have them there. You can take refuge in them.

You can say... Your boss starts screaming at you. Or your girlfriend tells you she's thinking she needs some...

What do you call it? Space. I need some space.

And then you're like, oh, God. And... No, something really bad happens.

Or you bang your car or something. Or you're really sad. Then you can just hide.

I used to have a basset hound. His name was George. I had three brothers.

There were four brothers and no sisters. We were wild. But we had a dog, a fifth brother.

And he was given to us when we were little kids. And he survived until we left home. He lived until I went to college.

And anytime you had a problem with the family, you could go hang out with George. And you could put your head down on his tummy and you could talk to him and he'd be... You know?

He had these big long ears like a basset hound and these droopy eyes. And he'd go... And then you'd hang out with him for half an hour and you'd feel all right.

So this is your George, okay? That lama in your heart. Then whenever you have a problem, you can just kind of sit down and be quiet and talk to them in your mind and say, you know, this thing just happened to me.

I got in a car wreck. My girlfriend's in town. My boss was going to fire me.

What do you think? And they're going to go... And then...

And it's a great resource. I'm telling you. It's a wonderful resource to have.

So you don't want to just dump them when you get up to leave your meditation cushion. Put them there so they'll be there when you need them during the day. Got it?

That's all I'm saying. It's very nice to have them in your heart. If you haven't met your root lama yet, then imagine what they might look like.

Get a picture of what you would like. And then you can have a fantasy one there. And fantasy in Buddhism is wonderful because fantasy plants seeds for that thing.

So the first level tantra, the nickname for it is what? You know? The yoga of make-believe.

The yoga of fantasy. So fantasize about who you want your heart lama to be. If you don't have a heart lama, fantasize about what they're going to be like.

And you can keep them in your heart. And that's not a problem. All right.

That's a nice, auspicious place to stop writing. Okay. We're going to start on sang tri, okay?

Adam, next time. Jigme. I just want to see if you're awake now.

Just kidding.

[Говорящий 2] (56:38 - 57:33)
She is. BUDDHIDOSHI MEDHOTAM RIGRAMIKSHI NINDE GYENPADI SANGYE SHINDU MIKTAY UWAGI ROL KUN NAMTA SHING NA CHE PASHO YIDAM GURU RANG VANDANA KAM NIRYATAYAMI MI GYEL WO KUN TSE NAM YI SHING TSOR TSOR SHING TSE NAM YI SHING NI CHUNG ME DANG PA KUN NI TOG PA SHOK