«Дар освобождения», курс 12 «Ретрит «Главный магнит»», занятие 11

[Говорящий 1] (0:01 - 4:13)
Yeah, good question. Yeah, good question. So if you're going to learn Tibetan, there are two forms to many verbs.

One is called che-po-po-mu-su-yipa and one is called che-po-po-mu-su-mepa. And they're not quite active and passive. So che-po-po-mu-su-yipa means a verb which involves an agent directly.

And che-po-po-mu-su-mepa means a verb that's not involved in an agent directly. And these are the classification of Tibetan verbs. So unlike Sanskrit verbs and Latin and Greek, Tibetan verbs got mushed up.

And they're not very standardized in the last few hundred years. But the difference between tim and dim is very beautiful. And che-po-po-mu-su-yipa means dim them.

You should dim. Probably you're interested because your name's Tim. Dim means to send them into the butter, to push them into the butter, to dissolve them.

And tim is almost a passive. They have been dissolved. So they tim.

They tim into the next lama means they dissolve into the next lama. You should dim them into the next lama means you should push them into the next lama and dissolve. You should dissolve them as a transitive verb.

Thim is the one without a direct agent. And bstim is the one with a direct agent. And it's often the difference between aspiration and not.

So tim is aspirated, meaning when you say it, you say th, tim, right? And then English doesn't have non-aspirated sounds, which would be dim. I would like to take you for a cup of tea.

I will take my pen and we will be talking. Hindi and Sanskrit have a lot of unaspirated consonants. So that's why you sound Indian if you don't aspirate.

If you talk like that and you don't aspirate and you're talking with a cup of tea and you take your pen, those are all unaspirated. They're not doing huh. They're not saying pen, have a cup of tea with your pen.

So when you don't aspirate it, it becomes an agentive. And when you do aspirate it, it becomes more passive. And that applies to a lot of other verbs.

A famous one is bep and pup. So bep means to drop rain. And we don't have that verb in English.

To rain the rain. And the gods rain the rain. They bep the rain.

It means they drop it. And then rain falls is pup. But it's the same root.

You see what I mean? So one is agentive. The gods are sending the rain down.

And one is non-agentive. And it's just, it's raining. In many languages that's a difference between reflexive and not reflexive.

So parus gyi zhe nachad muay tsa I wash myself with the sya at the end. And when you don't do that, you're washing something else. Like young meat.

Rukoy meat. Like that. So that's new.

Okay. Anyway, you didn't care about that. di par la ngu shi juk goy gupa yinpe So when you're doing the song before the actual meditation, you can pause and do some lamrim meditations there.

[Говорящий 2] (4:13 - 4:13)
Okay?

[Говорящий 1] (4:14 - 25:03)
Which we'll talk about next time. Next, next, next time we meet. juk gobye ma So he says you can use the lamrim che chung lamrim che chung Je Tsongkapa wrote like, I don't know, five or six lengths of lamrim texts.

The lamrim chenmo is a thousand pages. The lamrim ding is, I think, 300. The lamrim chungwa is 80.

Something like that. Then the lam chung nam sum is a couple verses. yin de shi gyur ma Like that.

Okay. So you can choose any of those that you choose, or you can use de nyur, de lam or nyur lam, your path to bliss or quick path, sok, etc. lo dang tu ne means whatever you like.

Okay? However you feel. de tong ne lo jang means that.

And then do your lamrim meditation. Try to practice your mind. Change your mind.

de yang kap so su tokpa kyeway sundab chepay ku le du tsi na ngai gyum pap There's pap, by the way, if you care. de yang kap so su tokpa kyeway Then each time you hit a new subject in the lamrim, you should ask your lama for help. Like, I'm doing pretty well on being devoted to my lama, but I'm not doing so well on impermanence.

I don't feel a sense of urgency. I feel like I have all day. So will you help me with the urgency thing?

You can ask for help. sundab chepay ku le And then from the lama's body, and you can imagine it here, and you can imagine it pouring down. du tsi amrta Deathless nectar.

na nga means five types. What does that mean? Five colors, yeah.

What is that? White, red, blue, yellow, green. Corresponding to the Dhyani Buddhas.

Pap, it descends down your body, and you should imagine that de dang de kap gyi gyek che jang Obstacles to developing those attitudes are purified from your body by the rainbow-colored light. So if you have trouble getting motivated, you should do a death meditation. Death meditation, by the way, we're going to get to it probably in a couple of years, but it's more of a positive thing.

It's more like, and it's very interesting. You're supposed to wake up, go brush your teeth, spit out the stuff, look in the mirror and say, I'm going to die today. How do I want to spend the day?

So someone who's got a real good death meditation, they might go scuba diving in Costa Rica or something. I don't know. You see what I mean?

It's like, okay, you have 24 hours left to live. How are you going to spend it? And a person who's got a good death meditation is doing that every single day.

And they're only doing what they really want to do. And they're not fooling around with anything else. And that's a sign that the person has a good death meditation.

Their passion is intense for life. Because they got up in the morning, they said, I'm going to die, but by the time the sun sets, I'll be dead. So what do I really want to do?

What do I really, really want to do? Do I really want to watch a poor video or go to a lousy movie? I really admire people who check all the movie listings and just say, it's all crap.

There's nothing to go to. So then just stay home and do something else. Why go spend your day on a half-assed, a lousy movie?

It could be your last day. So do something you really care about and something you love. Don't do stuff you don't really love.

And the sign of a good death meditation is you only do things you really have a love for. Because you're not worried about the long-term consequences of being an artist. I'm just going to paint today, and I'll be dead tomorrow, so I don't have to make any money at it.

You should do what you love to do. Because you should do what you really want to do. The money will come.

You'll survive. Nobody starves in America. I mean, not much.

I mean, come on. Do what you really love. Don't compromise.

I saw Steve Jobs talk at Stanford. I'm a little tired today. Did you see that talk?

You should look it up on YouTube. It's a beautiful talk. And basically he says that.

Do what you really want to do. Because it's your life and you don't have much time. So imagine if you have trouble following your passion, let nectar fall from the lama's body on your head and clean away that hesitation to do what you really love.

BAB NAS DE DANG DE'I LAM RGYUD LA SKYE BAR GSUNGS DE DANG DE'I LAM RGYUD LA SKYE BAR GSUNGS And then imagine that you get the opposite. So the light cleans out your hesitation to do what you really love and then it also fills you up with the desire to do what you really love. DE DAG TU DBANG DOR BYED BYANG LA GSOS BON DAB ZHES PA YIN GYIS SBYOR BA RNAMS OG GI DMIGS SGO KUN LA BDAG So actually all the way up to praying to the Tantric Buddha and asking for the Tantric Buddha's help, it's all the same pattern, all the way down to the lower stages of the Lam Rim.

DE NAS BDAG DANG MA SEMS CAN THAMS CAD KHOR BA SKYE NAS YUN RING LA LA ZHUGS DRAG PA'I SDUG BSNGAL NA SOGS PAR ZHIG NYONG BA DI ZHES So he quotes De Lam, right? What's De Lam? Path of Bliss.

Who wrote it? Yeah, First Panchen Lama. And we use it in the Tantric course at Diamond Mountain.

So the first year is spent reviewing the open teachings with that Lam Rim, which is a very appropriate, which is traditional, to not teach someone the secret teachings until you've reviewed the open teachings. So in the seven-year course at Diamond Mountain, we did one whole year of review of the Lam Rim. And it's an exquisite Lam Rim.

It's a very beautiful Lam Rim. De Lam, so he quotes it here. He says, DE NAS BDAG DANG MA SEMS CAN THAMS CAD I and all mother living beings, KHOR BA SKYE NAS we have been taking birth in samsara, YUN RING LA and for a long time, ZHUGS DRAG PA'I SDUG BSNGAL we've been experiencing intense pain.

NA TSOGS PA in various forms. ZHIG MYONG BA DI we've been experiencing it. ZHES SOGS DE LAM LA'I CHUNG ZHIN And you can make a supplication based on these words.

So I went and got you the whole words, okay? Which is the following. KHOR BA DE DAG DANG MA SEMS CAN THAMS CAD KHOR BA SKYE NAS YUN RING LA ZHUGS DRAG PA'I SDUG BSNGAL NA TSOGS PA ZHIG MYONG BA DI I and other living beings here in this cycle of suffering have experienced a whole variety of pains.

DGE BA'I GZHAN YIN SAMS SBYOR GNYIS KYI TSU BZHIN DU MA BSTAN PA'I LEN PAR DUG And the reason is that we failed to find a spiritual guide in all those past lives. And when we did, we did in SAM or SBYOR. So we'll get to that later, but SAM means to relate to your teacher correctly, mentally and emotionally.

And SBYOR means in your actions, you relate to them correctly. So that's two different things, right? One is to think of them properly and the other is to act properly towards them.

GNYIS BZHIN DU MA BSTAN PA'I So all that suffering came from failing to do that. DUG PA'I DAG DANG MA SEMS CAN THAMS CAD DGE BA'I GZHAN YIN SAMS SBYOR GNYIS KYI GONG NAS TSUL SHING DU BSTAN NUS PAR So now may I and all other living beings be able to find a spiritual guide, think of them properly, and serve them properly. DE DAG BYAS NUS PA'I LAM MA HA'I SBYIN GYIS BSLAB TU GSUL And I request my Lama, my God, to bless me to do that.

So you're asking for all the Lam Rim realizations. It's the same pattern. It's like, it repeats itself over and over.

All my troubles are caused by not doing death meditation. I wish my Lama would bless me to learn to do death meditation. So you repeat that pattern for all the Lam Rims, for all the steps.

DGE BA'I CHEN PO'I SKABS KHOR BA SKYES NI YOD NI LA SHES PA THOR NAS GSOS BDEBS BYA When you get to the Mahayana teachings in the supplication, you can drop the long story about samsara. So we're kind of done with the section where it wasn't much fun without the other text. And I just decided to kind of go over it quickly and get you to the next part, because we're going to do that part in detail.

It'll probably take at least, I don't know, eight, 60, 70 hours to go through that text. So we'll save that for next time. So now we're over that.

Now we get to some more sexy stuff. DE NAS DNGOS SHES BSGOM DGOS PA YIN LA Now it's time for actually meditating on a Lam Rim. You're not really there.

It's not really. You're getting close. At least he's mentioning it.

BSGOM SHES BYA BA NI MIG PA ZHIG LA BYA STE GYIS THAB CHE PA'I PHYIR DU YIN PA So he's going to define the word GOM. What's GOM? Meditate.

What's the Sanskrit? BHAVANA. BHAVANA.

BHAVA is the root to be, and the word be came from it. BHU is the root. So BHAVANA means to be.

NA is the agent, like ER in English, like plumber, carpenter. Why is it added on to the word be? It's ER in English, like carpenter, plumber, driver.

The thing that turns you into that is meditation. Meditation turns you into what you want to be. It's a be-er.

It makes you into that thing. That's the word meditation in Sanskrit is. Makes you into that thing.

So in Tibetan the word is GOM, which is related to a word GOM, which means to get used to something. So GOM SHES BYA BA NI MIG PA ZHIG LA BYAR You choose a single object of your meditation. That's important.

GRI THAB CHE And then you try to GRI. GRI here means, how do you say that? To get used to it.

Or you internalize it. You internalize it. It becomes part of you.

You try to get used to it. And he's going to explain more about that. GRI THAB CHE PA YIN DU DE YANG GZHAN YIN LA MA DE PAS SEMS TE SEMS LA BYAR TE DE LA GRI THAB CHE PA DE I assume you don't want to challenge him to GOM PA STE.

So if you've been thinking negative thoughts about your teacher, DE PAS SEMS LA BYAR TE you can try to do the opposite and try to think of reasons why you should be thinking more positively about them. And GRI THAB CHE PA means you can do it over and over again until your mind gets used to that. And that applies to yourself also, right?

We were talking about it, some people and I. That's why coffee meditation is so hard for people. In your life there's a pattern.

Some people spend all day thinking about the bad side of what happened to them. And they could just as well be thinking about all the good stuff that happened to them. It's just a decision, right?

It's just a choice. Everybody has about 50-50, okay? Don't delude yourself that the happy people in the world have less tragedies happening to them.

They have as many as you do. And bad people in their life. But they choose to look on the bright side and to think about that.

And GRI means they get used to the bright side and then they become happy people, bright people. They have tragedies. They have irritating people in their lives.

They have relationship problems. But they're focusing on the good side of things. So GRI means you have a choice.

It's about 50-50. You can focus on all the problems and all the people who hurt you. And those people are usually very self-absorbed and they're always thinking about, oh, I don't like this, or I didn't get what I wanted.

And then other people standing next to them in exactly the same circumstances, they say, God damn, I'm having a really nice life. I'm so grateful. So many wonderful things happening to me.

And they're in the same place. And the same stuff is happening to both of them. It's just a decision.

What are you going to focus on? So he says meditation means make a conscious decision to focus on the good side. And your mind will get used to it.

And then suddenly you're just grateful all the time. Happy people are universally grateful. And they're not so self-absorbed.

They're not worrying about what they want or what they didn't get. They're thinking about other people. And then they're happy.

SEMS CAR TE, RGYUD THAB BYED PAS, SEMS DE RANG GI DBANG DU BYA BA'I PHYIR DU And then it becomes a habit, an automatic habit. Then the mind automatically sees the golden side of things, the bright side of things. So if you think about it, there are three steps here.

Number one, pick an object. Like, how am I behaving towards my teacher? Number two, run it through your mind again and again.

Brainwash your mind. It's not a bad word, right? Wash your brain.

And then it becomes automatic. That's the third step. Run it through your mind again and again until it becomes automatic to see the good in other people and that you feel a sense of gratitude towards the people around you.

You can be in a store. You could be in a store and you could think about the people who own the store or who work in the store. And you can feel like, oh, they're ripping me off and they're taking advantage of me and they owe me so much.

And then another person walking through the same store is like, oh look, these people are giving up their whole life to make sure I get hot dogs. You could feel this intense sense of gratitude as you walk through a grocery store. And all those people who are...

And then I've had really stupid people sending me, but they get paid. But nobody can give them back those hours. The hours that they get paid there, $4.95 per hour, they lose those hours. The hours they spend stocking the shelves for you, so you can have 48 kinds of soap to choose from, which only happens in America. Well, they can't get those hours back. They get paid a certain amount.

They spend it quickly. It goes to their mortgage. It goes to their kids' expenses.

But they lose those hours and nobody can... Those hours are priceless. If you paid them $10,000 an hour, it wouldn't be enough because they can't get them back.

So you should be grateful to them. So you wash your mind. You wash your brain.

Sristan, pick an object, think about it over and over again, until it becomes natural to you. And that's the meaning of what? Gom.

That's his definition of meditation. That's pretty awesome. That's pretty awesome.

It's washing your brain really. BYA BA'I PHYIR DU BSGOM PA STE RANG SEMS MYONG MONGS PA'I DBANG DU SONG PA STE RTOGS NAS MIG PA LA BYA BA'I PHYIR YIN The purpose then of focusing on a certain object is to block your mind from the negative side, from going to the negative side. DE LA'ANG Now he's going to tell you the different kinds of meditation.

He says, DE LA'ANG If anyone ever asks you, where'd you get this thing about SHAR GOM, CHE GOM, RJOG GOM, here it is. DE LA'ANG CHE GOM GYI CHE RJOG GYI GOM GNYIS YOD He already covered SHAR GOM when he did the lam rim steps. And now he says there are two more kinds of meditation.

One is called CHE GOM and one is called RJOG GOM. GNYIS YOD CHE GOM GNYIS What is CHE GOM? LUNG RIGS PA'I DANG BRTAN ZHIG SOGS MANG PO BSAM NAS BSGOM PA LA ZER You're trying to figure out a problem.

It's like a problem-solving meditation. So people think it's not a meditation because your mind is active. Your mind is thinking deeply.

With many... He gives examples. LUNG LUNG means a scriptural quotation.

Why should I get up and think I'm going to die today? Because Tsongkapa said so. Tsongkapa said it was important.

You're giving yourself proofs. You're proving to yourself why you should think you're going to die today. Number one, there's LUNG.

Je Tsongkapa said you should do that. There's RIGS PA. It's logical.

People who get up and say, I'm going to die today, they do great things. Stephen Hawking was told at age 21 that he would die within six months. Suddenly he came out with all these black hole theories.

He thought he was going to die in six months and then accidentally he lived another 50 years. No, he has... What's it called?

ALS. Lou Gehrig's disease. He was expected to die within six months.

So he was not an outstanding physicist at that moment. And then suddenly he turned it on because he thought he was going to die. It's not difficult to see how he got turned on.

He was told he was going to die. And then he had that hanging over his head for the rest of his life. You could die any moment.

And he almost did a few times. They had to cut his throat open. That's why he can't talk.

Because there was an emergency and they had to have 10 seconds to cut his throat open so he could breathe and they did it. And then he couldn't talk after that. So he knows the value of life.

It makes sense that a person who is close to death all the time would appreciate their life and work harder to spend it well. RIG PA That's logic. So we got lung covered.

Jantar Kapil said so. We got RIG PA. It makes sense.

SPADS means examples of people who have done that. Like Stephen Hawking. Like, oh, there are examples of people who thought they were going to die and used their life more wisely.

It's very common. Somebody has a near-death experience and then they get serious about life. Or their loved ones die in their arms and suddenly they get religious.

They get spiritual. BSTAN GZIGS means, again, it means a proof, a reason of why you should do that. So there's not much difference here between RIG PA and BSTAN GZIGS.

SOGS MANG PO BSTAN GZIGS When you contemplate using many, many angles, that's called CHE BSGOM. Analytical meditation. And that's a meditation.

There's a beautiful deer I ran into on that side. Two of them. They just wrecked our GOM.

[Говорящий 2] (25:05 - 25:05)
Yeah.

[Говорящий 1] (25:07 - 43:07)
I'm practicing dead meditation, considering the morning. I have a panic about it. Because I think I'm creating a habit, am I creating that reality, just like in which visualizing ourselves as something special, that's going to happen?

Yeah, yeah, yeah. Yeah, I know what you mean, yeah. Is it self-fulfilling prophecy?

Yeah, except you have to add, if I don't practice. You see what I mean? That's all.

That's all I would say. It's not meant to give you anxiety. Or maybe it's meant to give you anxiety that you work through, because it's true.

One day it will be true. I'm going to die today won't come true one day. It always does.

Almost. At the beginning of that meditation, which we'll get to in depth, in depth, depth, depth, at first it does cause anxiety, and then later it causes this daring-do. It makes you very courageous to do the things you really want to do, and you don't mess around with things you don't really want to do.

It becomes liberating later, rather than anxiety-producing. So anyway. So that's CHE BSGOM.

DE YANG KHO LA BAR BYUN NA I like this. I think this is really sexy, but I think everything is sexy. DE YANG KHO LA BAR BYUN NA means let me put it to you in a way that you can understand easily.

KHO means understand. We talked about this morning. LA BAR means easy.

RANG RES TSOS is the instrumental of us. RANG RES TSOS means us guys. And again, what?

He's being charitable. He's including himself. People like you and me.

Yeah, yeah, right, you and me. RANG RES TSOS RGYUN DU BYAS SGOM SHA DAG BYAS KYANG We're doing BYAS SGOM all the time. We spend our whole day in analytical meditation.

According to him, he claims that. BYAS SGOM SHA DAG means all the time. Very colloquial.

BYAS SA NOR ZHING DUG GSUM LA BYAS SGOM BYAS SGOM BYAS PA YIN The objects of our analytical meditation are money and the three poisons. Anger, desire, and ignorance. BER NA I'll give you an example.

BER NA GONG DROG LA BRTZON NA If we take anger as an example, getting angry. DANG POR At first, we wake up, we get out of bed. BDAG PO DE MI BRTEN We're not thinking about the person we don't like.

GONG DROG MI SKYES We don't get anger. We don't feel angry. DE NAS DE BRTEN Then suddenly, you're halfway through your morning coffee, and you're like, this person was pissing me off yesterday.

Suddenly, you remember them. And then you start a BYAS SGOM. Then you start a BYAS SGOM.

NA NING Yeah, last year he said stuff to me too. Since last year, he's been saying that kind of stuff to me. NA NING NAS ZIGGYI LTA BU ZHIG MED You remember the words perfectly.

People tell me I can't memorize Tibetan. I said, well, where did the person that pissed you off last year stand? They said, well, first he said this, and then he said that.

They memorized it. ZHIG MED LAS BDUN DAG BYAS Oh, and he did that to me. He talked to me like that, and then he did that to me.

LAS BDUN DAG BYAS DE NAS YANG BDUN DAG BA'I GNYIS BYAS BYAS Then after that, then recently he also did the same thing. THA NA MI DI MI SKYES KYANG DU BZHIN TE PA STE And then we even get in our BYAS SGOM, right? About this guy we say, and he looked at me in a certain way.

Yeah, he even looked at me in a certain way. And I can't believe it. DE SHES SO YANG YANG DRAD PA NA We bring it to mind consciously over and over all through the day.

We ruin our breakfast, we ruin our... If you go to a movie and you're thinking about this guy, and you can't enjoy the movie, you can't enjoy your life because you're thinking about this guy. The Dalai Lama said, I saw a nice talk in Tucson, and he said if you think about it, if the guy really is your enemy, what would please him the most is if you kept reviewing that all day and ruined your breakfast, ruined your lunch, ruined your movie, ruined your conversation with your friends.

And then he was saying, so you should try to reason with your enemies and you should try to work it out with them and try two or three times. And then he says, if it doesn't work out, then tell them GYAG PA SO. And that means eat shit.

And then the translator, this Oxford translator, he was like, didn't express your displeasure with them. And I was like, you know. So NYANG NYANG BRJAN PA NA means we think about this enemy over and over again.

SDONG BAR CHUD CHUD DU BA DANG And even you're sitting at breakfast alone having your almond milk and Cheerios and your face starts to get red. Actually, the blood starts to come to your face and CHEN KUNG means your armpits. GNU means sweat.

NYANG BRDOD means it starts to pour out. You're having breakfast. He said something to you last week and you get all red and you're like, DE'I TSE DRA DE'I MIG SNGAR YOD NA And if that person were to step in the room at that very moment, DGOS LA DE LTAR RANG KUTSUR means your fist.

BDEGS PA means you would slug him in his face. THE MED TSON PA means there's no doubt. You're so worked up that if the guy suddenly walked in your room you'd just punch him without thinking.

THE MED TSON GONG DROG RGYAL BA STE That's CHE BSGOM. That's CHE BSGOM on anger. Does it have those three elements we talked about?

Because that's on your homework. Number one. Yeah, you picked an object.

At the beginning, when you woke up, you didn't have an object. And then you chose an object. This person who said something to you last year or last week.

Then what did you do? Yeah, you reviewed him over and over again. This is what he said to me.

This is what he did to me. I can't believe it. Blah, blah, blah.

And then it internalized into your actual behavior. It became part of you. It bhavana.

It became you. And that's how you become who you are. That's how you become...

CHE BSGOM creates who you are. You sing something over and over until you become that thing. And that's meditation.

That's the goal of meditation. And he's accusing us of doing it all day long. And that's why we're stuck.

That's a very beautiful discussion of CHE BSGOM. And if you ever have to explain it to your students now, you can tell them they've been doing CHE BSGOM all their life. DE BZHIN DU GDU BYAG SOGS LA'ANG DRA Same with desire.

Like, I like that guy's girlfriend. And she's so beautiful. And really she likes me.

And you've talked yourself into it. And then finally you do something. And that's also a CHE BSGOM.

RANG RES BDAG GZAL LA BSAM NO LTANG BA NANG GZHAN TZAR CHOS PA'I THABS PAR ZHIG LUN LA'ANG PA MAG CHUNG PO MA STONG RANG GI SEMS BSTAN LA BLO GANG LENG DU GOR DU BYAS NA RGYUD NAS SHES PA'I CHE BSGOM RANG YIN Those of you who care, this is this Tibetan word for debating, in the sense of a monastic debating. BDAG GZAL BSTANG BDAG GZAL means debating. BDAG means reason.

GZAL means to give a reason. BDAG GZAL BSTANG means to debate. BSAM NO LTANG BA NANG If we manage to give a sharp answer during a debate, here in the monastery, he's talking in a monastery, right?

GZHAN TZAR CHOS PA'I THABS PAR ZHIG LUN LA'ANG PA NANG Are we interested in exploring truth? Or are we just trying to win? Are we interested in exploring truth?

Or are we just trying to win? In the monastery, I grew up with two kinds of monks. I had 60 people in my class.

Four people survived. Four people got a Geshe out of 60. It's funny because through the years there were these stars, there were these very sharp guys, very, very sharp, very intelligent and unkind, and they wanted to win.

They really wanted to win. And then there were these other guys who were not such geniuses, but they wanted to explore. And they were like, what do you think, man?

And then they'd say to their opponent, they'd say, God, that's cool. That what you said just now, that was so cool. And they were kind of just thinking of exploring with the other person.

And they weren't thinking to look good or to defeat them. And all the other guys quit. All those very sharp, sarcastic guys gave up or died.

And then these kind of quiet guys who wanted to explore, they all became these high Geshes. One of them is the current Abbot of Sirleaf. He was above me, but we used to work together.

We used to debate together. Now he's the Abbot. He's one of those quiet explorers.

So I was really happy when I heard that he was chosen as Abbot because he's that type. So most of us are just thinking about beating the other guy. MA THOG RANG GI SEMS BRTEN NA BLO GANG NAM DU MGO BA DE BYAS NA If we really look inside ourselves, we can see that we've been doing a CHE BSGOM on winning, on looking good in the debate, looking good as a student.

I often have people come to me like, I don't know, they want to do a text with me. They say they want to do a text with me. And then at some point I fear that they just want people to think they're doing a text with me.

You see what I mean? And they're not really trying to learn the text or memorize the text or explore the text. I'm not sure they ever look at it.

I wonder sometimes. So it's like that. It should be for the love of it and not for what people think of you.

MA THOG SPYOD PA'I THABS SHES RANG NA SPYOD PA'I CHE SGOM RANG RIN RANG RIN NI SGOM CHEN DANG SGO CHEN MIN DRA ZHING People like you and me who are doing these high, what do you call it, high octane meditations, tantric meditations, deep ones. People come to me all the time, I don't want to do tong len anymore. Give me some kind of tummo meditation.

Give me something sexy. I want to do inner body channel meditations. SGOM CHEN, SGOM CHEN means, yeah, they want all kinds of different kinds of...

People complain to me that I didn't give them a sexy enough meditation. And I'm like, I want to do something big. SGOM CHEN, SGOM CHEN means big meditation.

DRA ZHING, MYO MONG DUG GSUM LA BYAS BSGOM PAR ZHIG BYAS They think they're doing these hotshot meditations, but by definition there's some deficiency in their motivation. They want to be known as a big meditator. So obviously the meditation is not on the inner channels or the chakras or something like that.

It ends up being on the three poisons because of their motivation. They want to look good or they want to seem tantric or something like that. BYAS BSGOM PAR ZHIG PAR ZHIG means it ends up no more than a meditation on the three poisons.

BYAS PA'I GRUB THAG KYANG GZHAN LAS GNYIS What does that bring them close to? What result does that bring them close to? What result, what goal do they approach through that kind of thinking?

SHING KHAMS KYANG Rather than a SHING KHAMS, SHING KHAMS means paradise, Buddha paradise, which is going to take place here and now. When you get there, it'll be here and now. It'll be the people in this room who are the angels and it'll be Friendly Pine's camp, which is Tushita paradise.

I hate to tell you that. SHING KHAMS KYANG The paradise they reach will be a place where RI LUNG THAMS CAD the mountains are the color of blood and the rivers are filled with blood and they flow. And that's where they'll end up, with that kind of motivation.

If that's their motivation for studying or debating or meditating, it means a very terrible realm, a very sad realm. Did you have a question? He's being sarcastic.

SHING KHAMS in the middle of the paragraphs? That does mean paradise. KYANG, their SHING KHAMS is going to be, RI means mountain, LUNG means streams, THAMS CAD means all.

BAS MA RAG GA means ruby colored, of a deep ruby. It's a reference to blood. What's the central word for blood?

RAG TA RAG TA So the word for ruby is BAS MA RAG GA, the red of a lotus. DAR MAR BA'I NGAN MAR BA means a blood red world. They will be born into a blood red world.

LEGS NGAN means there's a danger that they will arrive there at the end of their spiritual journey. Okay, that's depressing. Let's get something more happy and take a break on NGAN GANG TSUL.

Then we'll take some questions. So he finishes his discussion of CHE BSGOM. DE NA RANG RES DON MA YIN PAS CHOG LA CHE BSGOM BYAS PA'I TSABS TSABS means, what does TSABS mean like in RGYAL TSUB BYAS?

What's RGYAL TSUB BYAS? It's Je Tsongkapa's main, his right hand disciple, literally. It means the regent.

And what it means is the one who stands in place of the king. RGYAL TSUB So TSUB means to replace. TSUB means to replace.

So he says, instead of doing that kind of CHE BSGOM, we should choose a TSUB for it. We should replace that kind of CHE BSGOM with a different one. What's that?

KHA RE DANG SBYOR NI PHYIS What kinds of blessings do I have in my life? NYE DKA' TSUL NI PHYIS How hard was it for those things to come to me? A human body, good brain, good mind, good heart, moral country.

Mostly, moral parents. You grow up in a country where being kind, you can say what you want about violent American movies, but they always end up with the good guy not able to shoot the bad guy. And then the bad guy tries to kill him again and they fall off the cliff.

There's always this mercy thing at the end. The good guy never kills the bad guy in cold blood. There's always some kind of hesitation to hurt someone.

And that's a good karma to grow up in a country like that. JI LTAR DON CHE How am I going to use the blessings of my life? That's the kind of CHE BSGOM we should do.

He says, I've been blessed to have all these wonderful opportunities in my life. I'm blessed. I'm totally blessed.

How can I use them to help other people? Rather than thinking about beating other people or impressing other people. We'll stop there.