«Дар освобождения», курс 12 «Ретрит «Главный магнит»», занятие 10

[Говорящий 1] (0:00 - 23:28)
So personally, when I lay down to try to do coffee meditation and think about the things in my life that are going well and things I should celebrate and be happy about, I think I said I have three, four thoughts come in my head? I mean Shantideva was Mr. Three Thoughts, I have four. Did you cover that?

Yeah. I think about people who hurt me in the past or bad, you know, things I'm sad about in the past. I think about problems I have and what I'm gonna do about them in the next week or two.

And then I, in my life, plans, planning is separate. And when I watch my mind, planning is a big thing. Like a lot of my mind is spent planning.

My friends accuse me of planning while I'm, I'm never in the present, you know. Like while I'm in this program I'm already planning the next one, you know, in my head I'm already planning, you know, the next trip to China or something. And I have trouble being here, you know, because I'm already on to the next one, you know.

And sometimes I never quite finish this one. And then there's food. So that's four, the four objects of meditation.

And then I, you know, I was thinking about it, about, we were talking in China and I spoke about it called me gyu dak and yu gyu dak, the me which is there and the me which is not there. Or if you're having a problem with your partner, it's the partner who's there and the partner who's not there. And if you're reviewing for the 10,000th time what the boy said to you in sixth grade that you didn't like.

I heard some Western Buddhist teacher, what's her name? She's in Washington State or Seattle? Thubten Chodron.

Yeah, I don't know much about her and I've never really connected with her, but I did go to one of her talks and I never forgot one thing she said, which was, you know, like your ex-boyfriend from seven years ago said something to you on a Thursday morning and you never forgot it. And he forgot it by the afternoon. And you're still going over it, like seven years later you still remember every word and you're still thinking about it.

And I thought that was pretty true. Then, I don't know, something struck me in China. We were talking about trying not to, you know, trying to do good coffee meditation and not think about the past, things that hurt you in the past, and trying not to worry about the future.

To try to be in the present moment and to be happy about the good things in your life and the good things you're doing. And again, for many of us it's extremely difficult. It's just really difficult.

You lay down and then if you're not planning then you're worrying about something. And it struck me, I don't know, at some moment in the China talks that the person who hurt you in the past, the ex who hurt you in the past, and the problems, the decisions and worries you have for the future about things, those are directed towards me gyu dak. Me gyu dak means the thing which is not there and was never there and will never be there.

So like when you're angry about anyone, you're angry at the version of them which doesn't exist and never did. And when you have to make decisions about something, each choice doesn't exist. It's all a huge mistake and any time you have a worry or upset, the thing you're worried or upset about doesn't exist.

And there's this tragedy of human life that, you know, we're supposed to be Buddhists, we're supposed to remove the suffering of the world, but it was never there anyway. You see what I mean? Like there's nothing we can remove.

They're not there. I mean the suffering's there. You can get scared by a snake, by a piece of rope that looks like a snake, right?

It can cause emotions in you and it can give you an ulcer, but it's not there. So anytime you feel upset or anytime you have a decision to make, two choices, right? Worries about future, how things are going to go in some future event that you're planning or something like that, the thing you're worried about doesn't exist.

So why? Let's talk about past and then let's talk about future. So past, someone hurt you, right?

And then you have a vision of them in your mind, someone who hurt me, and the person that you have the vision of in your mind was never there. The person whose fault it was that you got hurt or, you know, the person who hurt you, who decided to hurt you. You see, because you can't be angry at someone if it was an accident, right?

I mean people, if somebody slipped on the ground and they hit you on the way down, you wouldn't feel angry at them. You'd just say, okay, that was just an accident, you know. When someone, because there's no intention, they didn't intend to hurt you, but then about your ex-partner or other people like that, your ex-boss, you get angry because you think they intended to hurt you.

They decided to hurt you, and if they had decided differently, they wouldn't have hurt you. So that makes it their fault. But they didn't have a choice.

You planted a seed and then you forced them to do what they did. They didn't have a choice. It wasn't their decision, it was your decision.

So you hurt yourself, right? And the other person who hurt you doesn't exist. The person who decided to hurt you or could have decided not to hurt you doesn't exist.

So there's no reason to. When you're trying to do your coffee meditation and you think about the past, about someone who hurt you, there's no such person, because if it wasn't on purpose, then it doesn't count. It's not their fault, it's your fault.

So that you can't worry about the past because it doesn't, that person's not there. Okay? In theory.

Okay. Then for the future, decisions. Somebody was asking me about a decision on a walk in the last couple days, and they were like, I have all these choices about possible ways to earn a living.

I'm at a point in my life where I'm, what do you call it? In transition. And I have a couple of choices about what I could do.

I could do this, or I could do this, or I could do this. And so they are concerned. And there's a little bit here, right?

There's a little bit tight here, and when they think about it, they get a headache. They're like, I don't know what I should do. This is also good, but this is also good, and that has some problems, and that has some problems, and I'm not sure if that will work out.

It's all these worries about the future that we don't know if something will work out, and we don't know which thing is better to do. That's also false, and that also doesn't exist. Okay?

There was a fortune-teller that came to Dharamsala when I was there, this old Indian fortune-teller, like a wandering beggar fortune-teller. And he hit the, we call it the library. We were at the Tibetan National Library.

He hit the library, and he went through all the students, and we were wild about him. We all paid him, and he spent all day doing our fortunes, and he was really good at it. Then the Lama who was teaching there, Geshe Ngo Ndagye, he lived upstairs, and then you could see the curtain move sometimes.

He could see his eye, and then it would move, and then he'd be spying. He spied on us all the time, and he knew everything that we were doing. I went up there once.

I was really scared. They asked me to deliver something up there. I was like brand-new Dharma student, and they were having some ritual.

He and Sharpa Rinpoche and Kamlung Drukul, these are three high lamas, very high lamas. One is in the Vajrayogini lineage, Tenzin Chonle, and they're like, they send me up with this plate of stuff. They said, run up there.

They're doing a ritual, high ritual, and get in there and set it down and turn around and run back. I'm like, okay, I can do this. And I run up there, and I ran up to the upstairs room, and I ran in with the plate, and I looked down, and I said, yeah, that's a pretty good place to spy on everybody.

You can see everything. Then I put the plate down, and then they were reciting this, and then they said, sit down. Have some dessert with us.

I'm like, what? We had a big dessert. Then Geshe Dagye got really mad at us.

He said, in class, lamas usually wait till class, okay? Then they criticize you obliquely. They say, some people think.

I do that a lot, by the way, just so you know. Some people think you could go to a fortune teller and pay them all this money, and they would tell you your future, but you don't need them. Just look at what you're doing.

What seeds you're planting, it will come back to you. You don't need a fortune teller to tell you what's going to happen. You can tell yourself what's going to happen.

Future decisions are useless. Worries about your career or what you're going to do to make money, they're useless. They are irresolvable.

They cannot be resolved. There's no answer. Just help somebody who needs to make a living.

Everybody knows five people who don't know what to do to make a living. So pick one of them and make them your pet project, right? Adopt them, and say, until you get a job, I'm sticking with you.

Until you finally get a career, I'm going to help you. We'll go to Starbucks every Friday. What's it called in Mexico?

Coffee house? I got the wrong country. Cafeteria, but there's one Valdez.

That's Colombia, I think. That's Colombia. We know them in every country we go to now.

So, take them to the cafeteria. I prefer the churreria. Probably have too many R's in there.

There's a good one in Mexico City, but that's why I go to Mexico City. It's not for teaching. It's near a big cathedral.

Anyway, you don't have to worry about the future because if you just pick a seed, if you just work on planting a seed, something will happen. You can't stop it anyway. Some job will come to you.

Some irresistible, sexy, beautiful career will come to you if you help someone else get a career. There's no decision to be made. There's no choices.

Choices are false. Choices are always a bad sign. Once you're down to choices, you have a problem.

Anytime you're wavering between two choices, you already did something wrong. You're already making a mistake. All future worries are useless to a person who knows how to plant seeds.

So, there's no reason not to do your coffee meditation. You see what I mean? The people who hurt you in the past don't exist.

The choices you have to make about the future don't exist either. So, you might as well do your coffee meditation because there's nothing else to think about except food. That, I don't know what we'll do about that.

I'll have to think about that because that's really there. We'll do a little bit of text. We're at Seng Chi.

Yeah, good, thanks Adam. Seng means Senge. What's that?

Lion. The Sanskrit is Singha. Poor means town.

So, Singapore is the city of the lions. If you really care, R's changed to L's in English and P's changed to F. So, poor means full of people.

Full. Okay, Seng Chi Dung, the lion's throne and Bagsam Gyi Shing. Bagsam Gyi Shing is the wishing tree that gives you anything you want.

It's like a Christmas tree, I think, and the presents grow on the tree and you pick them up. Okay, Bagsam Gyi Shing Che, along with the tree, RDZOGS PA'I BDENG LA BSTAN, they have been supporting the whole image, right? All of them are in a treehouse.

I like treehouses. If I had a tree, if a tree could grow in my area, I would put a treehouse in it and meditate up there. I think it'd be wonderful.

RDZOGS PA'I BDENG LA BSTAN, they dissolve up, the tree and the lion's throne dissolve up into the BAD DENG. BAD DENG means BAD MED DENG, the lotus cushion on which the central figure is located. TSO'O YANG, the central figure who is BYA TZAM KHA PA, OD DU ZHUGS TE, melts down into light.

We're still withdrawing the lamas. TE, and RANG GI GCOD BA'I LAMA LA TIM, melts into the lama who is resting on the top of your head. TSO'O BAD DENG YANG, the lotus cushion of the main figure melts into the lotus cushion of the lama on the tip of your head.

GCOD means tip of your head. GCOD BU LAMA, STON PA ZHAG GI THOD PA RNAM PAR GSAL BA LA, if you like, you can visualize the lama on the tip of your head as Gautama, as Shakyamuni. RNAM PAR GSAL BA LA, SKYAB NAS KUN DU ZHUGS TE NAS, look upon him or her as the combination of all objects of refuge, all protection.

SKYAB NAS KUN DU, what's the real protection? The knowledge of emptiness. How does it protect you?

If you realize that the boyfriend who hurt you in sixth grade never existed and all the choices you have for the future are irrelevant, if you plant seeds, then that protects you. Then the knowledge of emptiness protects you. That's real refuge.

If you take refuge you are a Buddhist. I always have fun on these tours with 10,000 people there. I'm the Communist Party of China.

They're all taking refuge and that means they're all... anyway. But I'm not allowed to teach that.

SKYAB NAS KUN DU LA BRTEN NAS, YAN LA BDUN PA MAN DANG DANG BYAS PA, then you can again go through the seven preliminaries, steps, along with the mandala. DOR DU means briefly, pull. So you can kind of wrap up like that.

BYAS here means BYAS, not JE. So with a long S it means after that. It doesn't mean Lord Tsongkapa or something.

After that. ZHIG GCIG, this is nice, I like this. This needs some explanation.

There's a ritual in Tibet called RAB NAS. Do you guys know RAB NAS? It's a consecration of the land or the ground on which you're going to build a temple or you're going to do a fire offering.

So they did a RAB NAS, I think, for the ground on which we're going to do the fire offering. And that can often involve a PUR PA. So PUR PA is a ritual dagger.

So you've probably seen those Tibetan ritual daggers. People give them to me. I don't know why I have like ten of them.

I don't know what to do with them. Somebody gave me one like that. I don't want to throw it out, but I know what to do with it.

But in the RAB NAS you strike it into the ground. And you, I don't know, it's some kind of like all the bad spirits have to go away. So there's this, you know, it kind of starts out as a long boring ritual and then it gets more and more intense and then finally the Lama goes, you know, and sticks this big dagger into the ground.

So the dagger only has one point, right? And it only sticks in one place. So this is Pabongka Rinpoche's advice.

When you are at the end, when you're asking for help, when you're wrapping up the request for help, he calls it dagger supplication. Make a dagger supplication. It means focus on your own heart, Lama.

Don't worry about everybody else. All those other guys, you know, forget them. They're all inside your Lama now.

And then strike the one place with your dagger. Don't try to strike ten places with the dagger. Just one.

Ask your Lama for help and that's it. The dagger has one point and you can only stick it in one place. And that's your own heart, Lama.

Ask them for help. Lama Chibpa La Suwan Depe, Pur Tzuk Sun Dep. Pur Tzuk means to strike the dagger.

Pur means purpa, which is the dagger, name for the dagger. Sun Dep, so he calls it dagger striking supplication. Cha YI.

Cha means do it. YI is the apostrophe S in Tibetan, possessive. But when it comes at the end of a sentence, it can only be the disjunctive particle, which means but.

So if you see a possessive at the end of a line and it's not poetry, then it means but. So here comes a but. I don't know what's coming, but.

DI LAS DI'I SDAG SNYAM NAS SU BA'I LTA BU'I RGYAS BAR MI BYA This RGYAS BAR means don't jump around to different supplication or objects. Thinking. DI'I SDAG.

IYI. Say IYI. IYI means I don't know.

IYI, like it's like maybe be better after that Lama. Or maybe be better after that Lama. IYI.

IYI. So in written it's a dot. Which one would be better?

A dot means. So don't, what do you call it? The grass is greener on the other side of the Lama fence.

Like, oh maybe that Lama's better. It looks like they do a little bit better dancing. Or they have better snacks after the rituals.

It always looks nicer over there. And then you get there and it's like, same stuff. Because you carry it with you.

It's coming from you. So a dot. So beware of second wives and second Lamas.

It always looks better. And then six months later it's like the same seeds come out in your mind and they're suddenly, oh they're just like the last one I had. Duh.

It's coming from you. DI'I SDAG SNYAM NAS. So he says don't jump around and try to pick one person to ask for help and stick with them.

DE BYUD MANG LTAGS This LTAGS is as opposed to the LTAGS above it. That first LTAGS means good or better. LTAGS.

In modern Tibetan it's LTAGS. KHAR'I LTAG RE. Which would be better to do?

I don't know. The spelling of the second LTAGS is different. See down below it?

LTAGS. That LTAGS means too, T-O-O. So after the word MANG it means what?

Too many. MANG LTAGS. MANG LTAGS SHA.

Too many. So don't MANG LTAGS the people you ask for help. Don't ask too many people for help.

Because DUN MI GRUB. What's DUN in Sanskrit and what's GRUB in Sanskrit?

[Говорящий 2] (23:31 - 23:32)
DUN is ARTA.

[Говорящий 1] (23:34 - 44:34)
GRUB is SIDDHA. What's DUN GRUB? Siddhartha.

Siddhartha. Lord Buddha's, the prince's name was gets things done. Achieves goals.

Siddhartha. Siddha, Artha. Here it means DUN MI GRUB.

You won't get it. You won't help. You won't get anything done.

What? If you pick too many people to ask for help. If you don't do a daggers supplication.

You just kind of, your energy will be dissipated and you won't get your goals. Okay? DUN MI GRUB.

DE YANG CHOG GSUM DANG SKYES MED KUN DU GYI DGOS NAS GSOS BAS DEM KUS ZHIG DANG NYID KYI GSOS BAS DEBS NI, GANG LDAN GRUB PA'I LAS MANG LAS BYUNG BA'I TSI YIN PAS BYIN NA GYI TSE GZHAN GANG BYAS DE YANG CHOG GSUM DANG SKYES MED KUN DU GYI DGOS NAS GSOS BAS DEBS You can ask for help from your one teacher by thinking of them as being KHO YIN CHOG GSUM, the three jewels. By the way, if you want to learn to curse in Tibetan, instead of saying, Jesus, in Tibetan you say KHO YIN CHOG GSUM. It's the same thing.

It means shit or something like that. If you say it in a bad way. I don't know why people remember those things but immediately you all remember that.

KHO YIN CHOG GSUM. KHO YIN CHOG GSUM means I can't believe it. KHO YIN CHOG GSUM.

It means the three jewels, right? I don't know why people do that. KHO YIN CHOG GSUM.

And SKYES MED KUN DU. SKYES MED KUN DU means all-encompassing refuge, which is your heart Lama. So make your request for help that way.

And then there's a verse KUS SHES DANG NI LAM MA THAG PA'I LA You are the embodiment of all four bodies of a Buddha. You are the combination of all four bodies of a Buddha. DANG NI means DANG NI CHEN PO, the great embodiment is Maha Atma.

Maha Atma. So Mahatma. DANG NI.

This is the word. Like the embodiment of all high qualities. It's Mahatma.

KUS SHES DANG NI. GSUM BDEB NI. Then there's a book called GANDEN GROL PA'I LAS SPAM.

LAS SPAM means an ancient book. GANDEN is Tushita Paradise. GROL PA means emanated.

I don't know the story. I could look it up. But I believe the book was emanated from a paradise, Buddha paradise.

And that particular lines of asking for help from your heart nama come from the GANDEN GROL PA'I LAS SPAM. Therefore, they are TSEN KA what? High mystical power.

They have high mystical power. CHE. You are all four bodies of a Buddha in one being.

It starts out like that. SUM DU DE YANG TSIG RGANG SNYAM PAR BYA'I DRIB DAL GCOD KU'I DANG NYID NA MA LHAG PA'I LA ZER BA'I LTA BU'O RING DON NA TSOGS MI BYA. He's making a complaint.

This song, which you are going to learn in Phoenix next time we do a ten-day, I'll teach it to you then, if Nick and Ningbo finish the typing. Which is about at the rate of one word per week. Just kidding.

It's okay. Hang in there. So some people started to add words to the song and then it lost its meaner.

It's supposed to be, it's supposed to be, DANG NI CHUG DGUD KUSHI DANG NI LAMA LHAG PA'I LA KUSHI DANG NI This is how Tibetans count, okay? They don't go like this, they go, KUSHI DANG NI LAMA LHAG PA'I LA Nine beats, okay? KUSHI DANG NI LAMA LHAG PA'I LA So you keep the nine beats.

And then some people started to throw in words and it got out of meter, and the song didn't sound so nice anymore. People do that nowadays with Sanskrit. They don't understand Sanskrit.

There's a final H fricative in Sanskrit. It's like, how do you say that? LO DKA' SA MAS TA You know, LO DKA' HA SA MAS TA HA It's a final H.

You're supposed to go, SA MAS TA You're not supposed to say, SA MAS TA HA And then it messes up the meter and they don't notice. I don't know, it's really strange. Everybody in India, they'll do it too.

They'll be eight beats, eight beats, eight beats, and then they'll reach an H and they'll go, SA MAS TA HA and it messes up the meter because it's not correct. So you just end it with H. It's like the Israelis.

You can ask an Israeli. When you speak to an Israeli, it's like, I made fun of my Israeli friend at work and they said, Yeah, you want to hear an American? Okay, I'll tell you.

So he gives an example of a line where they added two beats. DRIB DEL GCOD DANG NI It should be DRIB DEL GCOD DANG NI LHAG PA'I LHA and somebody added LHA MA in the middle of it, and it got the beat, the beat got off. TSIG KHA RNAMS MNYAM PAR BYA means keep the lines of the verse equal meter.

All right. DE'I TSE BLO SBYONG DAG GZHAN DE'I TSE BLO SBYONG DAG GZHAN NYAMS CES BTAG PAR BLO SKABS SNYING RJE LHAG CHOG PHAGS PA CHEN RAY SRID YIN PAS KUS ZHIG DANG NI LHAG PA'I LHAG LHAG PA CHEN RAY SRID LA GSUM MAN DAB ZHIG RGYUR DE'I TSE means in our present context, meaning this Lam Rim that we are studying. Tea?

Want some tea? DE'I TSE, in the present context. BLO SBYONG means what?

BLO SBYONG means BLO SBYONG. There's a joke about that in the monastery, but I'm not going to tell you. There's some Lama who...

never mind. DE'I TSE. Now, BLO SBYONG means like, I don't like mind training.

I mean, that's a literal wording, but it means to develop a good heart. The BLO here doesn't mean mind. It means a good heart.

And SBYONG means to develop. So that's just like a lazy translation. That's a dictionary translation.

BDAG CHEN NYAM RJE, what? It's really two different things. NYAM and RJE.

BDAG CHEN NYAM RJE is NYAM BDAG CHEN, then RJE BDAG CHEN, which means what? See us as equal and then exchange us each other. So it's really two different practices.

NYAM means equal rights. We all have equal right to happiness. So the process of exchanging self and others starts with the understanding that they have an equal right to happiness.

It's almost a democratic kind of thinking. Anyway, BDAG CHEN NYAM RJE LTA BUR. So we are, in the Lam Rim, we are working on practices like BDAG CHEN NYAM RJE.

So LOB SKABS. SKABS means situations. LOB means training ourselves or trying to learn things like BDAG CHEN NYAM RJE.

Then, you know they always say Avalokiteshvara is the angel of compassion and then they say Manjushri is the angel of wisdom. But you rarely see them referred to that way in the scriptures. It's something that Westerners have come up with.

But here he does. Here he does say, SNYING RJE LHA CHOG, the ultimate angel of compassion is the Arya Chandrasik, is Avalokiteshvara. So here's the real source for that idea, that he's the embodiment of all compassion.

YIN PAS, therefore, and that's thought to be his holiness in Dalai Lama. And his mantra is OM MANI PADME HUM. And I think if you spend time around him or near him, it's not difficult to believe.

I remember, Rinpoche, Ken Rinpoche was the first person to invite him to United States. We paid for it. It was really expensive.

We went to the White House and negotiated his protection and stuff. In the end, we had to hire half the Washington DC police force and so we got to be there when he first hit the ground. Like five people.

And he came down the road. We were all bawling. We were like, wow.

And he touched me and I was like, wow. So it's not hard to believe that. CHEN TZAM RIN GZIG YIN PAS Then when you say this verse, you say, KUSHI DANG NYID LA MA SOGS PA'I LA You are the embodiment of the four bodies of a Buddha.

You are the Lama who is the god of all gods, angel of all angels. Then you can say, you can replace the Lama's name with the name of whatever angel you're working on. Like if you're working on compassion, you can insert the words, without changing the meter, LAMA CHEN RIS GZIG LA SOGS PA'I LTAB I bow down to CHEN RIS GZIG I bow down to Avalokiteshvara.

ZHIG RGYUR The RGYUR here means you can adjust the wording to fit the attitude you're trying to train. If you're trying to train yourself in Lojong, you should word it with CHEN RIS GZIG. If you're trying to train yourself in emptiness, you should word it with Manjushri.

ZHIG RGYUR LTA BA'I SKABS Then when you get to emptiness teachings, you could switch it to BYAM YANG, Manjushri. RIG DE Say RIG DE. So there's a heavy prenasal here.

See the DE, the G-R-E? It has an apostrophe before it. So that means you change the pronunciation and you say RIG DE.

Say RIG DE. RIG DE Then if there's a RIG in front of that, it goes to RIG DE. That's very similar to the Tibetan word for yoga, which is NELM GYOR.

It's really hard to say. N-E-L-M-J-O-R NELM GYOR If you say NELM GYOR, it doesn't make sense to a Tibetan. NELM GYOR This is the same, RIG DE.

RIG DE means follow the same pattern. Like in a logic text, they'll say just follow that same pattern. What do you call it?

It's like follow the same pattern. Just switch in whoever you're working on. If you're working on Tantra, you might switch in Vajradhara or Vajrayogini.

DI YANG SBYOR BA YIN PAS DGOS SHING YIN RTEN TSUL NAS ZHIG LHAG BAR DRA You can keep applying it to all the continuation of the ritual from the DGOS. This DGOS, there's three DGOS. Well, there's four.

There's DGOS, DGOS, DNGOS, and DNGOS. I'll do it again. DGOS.

Say DGOS. You do it in your throat. I always say there's a sexy lady in the Rio de Janeiro airport who makes the announcements.

She's like, flight number 455. She's very famous. She's a big star in Rio.

So that comes from here, right? Car. Car.

Okay? It's not an English G. There's no such word in English.

There's no such sound in English. It's GOS. GOS.

GOS. Okay? Then you say the English G, which is GOS.

GOS. And then you put a pre-nasal on it, a nasal sound. DNGOS.

And then DNGOS. So the last two are the same sound but different spelling. So GOS means to understand.

GOS means the door. DNGOS means your head. And DNGOS means at the start of something.

We're here. We're on the last one. I just want you to learn.

If you pronounce them all GOS, then you're saying like Germans have a trouble between cheap and jeep. Every country has their own problems. In Thailand it's R and L.

They mix up R's and L's. I had an office in Thailand and I had a secretary. I had three companies working with me.

They were Real Gems, Rare Gems, and Leer Gems. And she'd get on the phone and she'd say, RRRR Gems is here. And I'd say, is that Leer, Real, or Rare?

And she'd go, RRRR. Every country has their own problem. For us, in Tibetan, foreigners can't distinguish between GO, GO, and GO.

So if you learn, you can speak the language better. And you can read it much faster. GO means at the head, at the outset of the Lamrim teachings.

What's the first Lamrim? What's the first step on the path? Yeah, find a teacher.

Learn how to relate to them. Which hopefully we'll get to this week. I don't know, it's not looking so good.

GZHAN YIN RTEN TSUL means, this RTEN means how to rely upon a Lama. But it's a specific verb that always applies to medicine. How to rely on aspirin or something like that.

GZHAN YIN RTEN TSUL NAS Up to ZHIG LHAG. What's ZHIG LHAG? Say again?

Yeah, ZHIG means peace. It's short for ZHIG NAS. And LHAG is short for LHAG DONG.

So what's that? shamatha and vipashyana. Say vipashyana.

Vipashyana. Okay, anyway, vipashyana. Up to shamatha and vipashyana, which are the final sections of the lamrim.

How to meditate deeply on emptiness. BAR, this BAR means up to that. DA, it's all the same.

Meaning, when you ask for help, keep switching in the Lama who taught that, or the deity who's connected with that. We have a few minutes left. Let's see how far we can go.

LAM MA THEG NYID MI DUS BAR, PHYIR BAR ZHUGS BZHIN PA'I SNGAGS NAS, GNAS KHOR RNAMS SBYANGS Now he's, I don't know if you feel the switch here, but he's starting to refer to the lamrim now. He's starting to talk about the lamrim now, which means he's starting to, he wants you to get you in the mood. We're done with the preliminaries.

The last preliminary was asking them for help. Now that Lama's on your head, you're about to start the lamrim after three years. Yay, we can have a party.

Buddhist parties are kind of dull. We figured that out. LAM MA THEG NYID MI DUS BAR Don't melt the Lama into your body.

Keep them on your head. PHYIR BAR ZHUGS BZHIN PA'I This BZHIN PA is the present participle. It means they are sitting on your head.

They are in the act of sitting on your head. Keep them sitting on your head. BZHIN, BZHIN PA SNGAGS NAS And in that space, MI KHOR RNAMS SBYANGS MI KHOR means the various meditations that you're going to go through.

Meditation subjects, like how to take a teacher, or how to think about your death, or how to think about how lucky you are as far as having a body, or how to think about change, or like that. Go through the lamrim subjects. This SBYANG means practice them with the Lama still on top of your head.

MI BYAR NA I love this, and this is on your homework. And then we'll stop. This CHAR is a different tense of SHAR.

What's a SHAR, as in shargo? Yeah, that SHAR means review. But what it means is to bring up the subjects one by one in your mind.

Let them, what do you call that? Like, they should rise up in your mind. The word for the sun rising is SHAR.

So the word for east is SHAR. But the verb SHAR means let them rise up in your mind. Bring the subjects up one by one in front of your brain.

That's called SHAR, but this verb is CHAR. It's a different form of the same verb. CHAR NA MI CHAR NA means what?

MI SHAR NA If they don't come, like you say, okay, next, and it's like a PowerPoint presentation, anywhere you go in the world, and you're like, next, and it's like... I was giving a talk in Buenos Aires. The PowerPoint stuck on the Starbucks slide for like an hour.

And they kept going, and it kept on Starbucks the whole talk. And it didn't stop. It was going like this behind me on this huge screen in front of a thousand people.

And Starbucks kept going. And they were over in the corner hitting the computer. And I'm like trying to talk.

And then afterwards this really well-dressed guy came up and he said, I want to thank you for the talk. It was so wonderful. I said, you're welcome.

I was just curious. I said, what do you do for a living? He says, oh, I'm the manager of Starbucks in Argentina.

So that's min char. You're trying to get the next image up. Okay, let's think about death.

And then it's like breakfast, breakfast, breakfast. And I like what he says then. He says, stop.

Just stop. Lar means once more. Mandopu means what?

Just stop everything. Okay, the next PowerPoint slide's not coming up. So you're okay.

Do a mandala offering and then sundep. Yeah, make that request again. Go back to your lama and say, look, the next slide's not coming up.

Something's stuck. Can you help me out? So get used to that.

When you have a problem in your life, you can go to your heart. You go to your teacher and ask. Just ask.

Don't stress and don't keep smashing the button on the computer. Just relax and give it up. Let it go.

And come bring your lama to mind and say, we have a problem here with the PowerPoint. Nothing's happening. The next lam rim thing is not coming up at all.

I keep thinking about breakfast. It's just like right now, in fact. It's just not coming up.

So can you help? Can you please help? And then ask.

Ask for help. That's a beautiful teaching. That's a wonderful thing.

All right.

[Говорящий 2] (45:26 - 46:31)
GUNG NAM YIN LA CHEN PA SHOK YIDAM GUNG NAM YIDAM GUNG NAM YIDAM GUNG NAM