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

[Говорящий 1] (0:00 - 9:41)
Okay, here we go. DE YANG SA BYAS SO SONG NGA'I PAR BYAS NAS SA BYAS in colloquial Tibetan is SAP BYAS. They pronounce the B for no good reason, SAP BYAS.

Then it means the points in an outline or an outline of a teaching. In the Lam Rim, it means each of the steps of the path, one by one, A to Z. SO SONG NGA'I PAR BYAS means you should learn to divide them in your mind.

Like you shouldn't mush them up. They should be clear and separate steps to enlightenment, and progressive, one by one. You go through in a certain order.

When I was living with Tibetans, they were refugees and oftentimes they would, when I was first in the monastery, they would often bring me anything mechanical, like a watch. And they'd say, you're from America, fix it. And it was really funny.

And then I remember we had a Volkswagen bochito, Volkswagen bug, and it broke one day. And Rinpoche's like, you're American, just fix it. And I'm like, I never fix the car, Rinpoche.

And he says, well, go to the library and get a bunk. This is before the internet. And so I went to the library.

It's called Idiot's Guide to Volkswagen, or something like that. It was made by a hippie. I don't know if you ever saw that book.

It's really beautiful. It has hippie drawings all through it. And when you take apart a car engine, there's a certain order you have to do it in.

Like you can't just unscrew screws at random. And the long story short is I broke the car. I ruined the engine because I just took off screws until it was all apart.

And then I put it all back together and there was a couple screws missing. And I mean, a couple screws left over. And I was like, oh, they probably don't need them, you know.

And you need them. Okay. We had to buy a new car.

Anyway. ,RTEN GZOR DUN BYAS NYE DKAR BSGOMS PA'I SKABS KHO NA BYAS DGOS KYI, So when you concentrate on RTEN GZOR, RTEN GZOR means thinking how lucky you are. Your body has tens of thousands of moving parts.

We used to run a jewelry factory. On a good day we made 30,000 pieces of jewelry, 300,000 diamonds. And there's only two parts to a piece of jewelry.

There's the metal and there's the stone. And you just have to put the stone in the metal. And that's all you have to do.

And we had like a 20% defect rate, you know. Something would go wrong 20% of the time between two things. And your body is made of tens of thousands of parts working with each other.

It's only karma that keeps you running because it's impossible for them, all those fluids and cells and, what do you call it, systems, digestion system, lymphatic system, for them all to work together in perfect harmonies. It's only karma that makes it possible. Otherwise it would just, it will kill itself.

It will, certain parts of your body will kill other parts of your body by accident. It's just karma that keeps them running. And it's a miracle.

And it's very fragile. The karma that keeps them from killing each other is very unusual, very special, and very rare in the universe. We haven't found any.

I know scientists are working really hard to find just another planet that would support life. And they haven't found one yet that could definitely support life out of billions of stars. It's extremely rare.

So, dön chen means this body you have, the life you have, the mind you have, is very precious and difficult to replace. Easily broken. Nye kha gongpay kap.

When you're meditating on that lamrim step, konar che gog gi, you should just focus on that and don't mix it up with other lamrim meditations. Like shamatha or dependent origination or something like that. Focus on the one you're on.

Go through the lamrim one step at a time. Gog gi, this gi is a possessive at the end of a sentence, so it must be disjunctive. Yeah, but.

It must be but. But, okay. Tsa nuk gi nang du.

Tsa, this spelling with a asur, okay, it's ts with a little triangle at the bottom. Nu means a vessel. Like tripitaka, the three baskets, it's spelled this way, snod.

Ki nang du. So, tsa means salt. If you don't put the v, it means hot.

So, v is an orthographic symbol. Just to separate spelling of two words that sound the same. Nuk gi nang du.

Bul, bul I had to look it up, it means soda. So in Tibet when you make tea, you use butter, salt, and soda. Baking soda, okay.

Okay. First time I tasted it, I thought it was chicken soup. Butter tea, you know.

Bul sewa tar. So, you have a separate container for your salt and you have a separate container for your soda. Okay.

And you take one spoon of one and you take half a spoon or a quarter spoon of the soda. You don't mix the salt and the soda together and then dump that in the tea, you see. So this is, tea is the most important thing in Tibet.

It's more important than the Dalai Lama, okay. So, every Tibetan drinks like 20 cups of tea a day. So I lived in the monastery for many years.

Then I had to go to work and I got sent to other countries like Thailand. I had to open an office in Bangkok and I got these tremendous migraine headaches there. And then I realized it was because I was addicted to the tea and I had to have like 20 cups a day.

se tar chu yinpe, bul sewa tar chu yinpe, chu yinpe du bul sewa tar chu yinpe, gyun me nyam ne, gyun me nyam ne. This chu yinpe, what's chu? Yeah.

It means, some people think it's all dharma anyway. Chu yin means it's all dharma anyway. So, you know, I could just mix it up.

Pick it all up and pick out things at random. It's all dharma. The whole Lam Rim is all dharma.

ACI 18 courses, they're all dharma. I can just pick them out at random. I can study a little bit of this and I can study a little bit of that.

That's like mixing your salt and your soda in the same pot. Chu yinpe, nyam ne, goju kang sin sin ne mik pa kyang na, If you just pick out subjects of meditation at random, goju means from the beginning or from the end of the Lam Rim, kyang na, ngen lang du song. So this lang, generally all those lang verbs mean to take up something or to get up.

But this lang is an old idiom that means to get a bad habit. So if you're interested in learning to speak Tibetan, you can say, say, kyang lang, shorwa, kyang lang, shorwa. That means to develop a bad habit.

Rinpoche used to use it for children who started to act up and their parents didn't stop them. Then the children, kyang lang shor, and then they just get worse and worse. And also a heroin addiction is called kyang lang shor.

So it means to develop a bad habit. What's the bad habit here? You get in the habit of just picking at random meditation subjects from the whole scriptures.

Kyang lang, ngen lang here, it means the same thing. Ngen means bad, bad habit. song ne, gyek chenpo ched de, It will hinder your progress in your spiritual path.

sem ching gu du dro, Your mind will go to chingwa and guppa. Either you'll get sleepy or you'll get all riled up. The mind will just jump around to different things.

ching gu du dro, gom kyun, You know kyun min du, right? What's a gom kyun?

[Говорящий 2] (9:43 - 9:43)
Meditation.

[Говорящий 1] (9:44 - 49:31)
Yeah, you'll get defective meditation. You'll have problems in your meditation. kyang yinpe, de, a person like that, mitse shilpor, shilpor means an entire.

shilpor. shilpor means an entire. Here it's mitse.

This mi means human. A whole human life. An entire human life.

ge jor kyun chen du dro, Your spiritual practice for a whole human life will become kyun chen. Chen means to have, right? It'll be defective.

It'll be incorrect and you won't make progress. de song na, rang gyi dig gom song nyampe, cha jog sa mi nyi, Then if someone comes up to you and says, well, what are you meditating on nowadays? And you're kind of like, I don't know.

It's kind of mishmash. You can't say, I'm working on developing respect for my teacher or I'm working on realizing how precious my opportunities are or I'm working on getting up in the morning and realizing I might die today. Someone comes up to you and says, what are you meditating on?

And you're like, you know, a little bit of this, a little bit of that. Then you don't have any focus. mi nye de, de tar min bar, chiwa mi takpa tabur tsu na, That's not the way you should do it.

de tar min bar. Rather, let's take chiwa mi takpa. Say chiwa.

mi takpa. So, you got to appreciate one thing. Lam Rim is the genre of literature.

It's a whole body of literature. It's huge. There are many, many Lam Rims.

So it means, Lam Rim can mean a book of literature. But Lam Rim can also refer to each one of the steps. So a Lam Rim can have lots of Lam Rims in it.

Got it? So, each Lam Rim has a special name. They have developed their own names, nicknames.

So they just say, what Lam Rim are you on? I say, chiwa mi takpa. What are you up to, chiwa mi takpa?

chiwa means to die. mi takpa means impermanence, like you're not going to live forever. The impermanence represented by death.

chiwa mi takpa. tabur tsu na. If we just take that Lam Rim, for example, that step on the path.

So from A to Z, it's probably around F or something. Okay, step F. der toppe nung dang rikpa.

So, der toppa means included into that subject. nung means scriptural quotations. You can study scriptural quotations about death.

You can study rikpa, which is a logic that proves you're not going to live forever. It's logical that you're not going to live forever. And lots of saints have said you're not going to live forever.

That's nung and rikpa. te means examples. You can think of many examples, particularly of people who expected to live a long life and didn't.

So the older you get. I was in my three-year retreat. I decided one day, oh, I'm going to make a list of all the people I know who died.

And I thought it would be about five people. And I stopped at like 200. Okay, forget that.

Nobody really expects to die. Even my dad, he had lung cancer. They cut him up.

He was old. He lost 150 pounds or something. And he's like, oh, I'll be okay.

He doesn't expect to die. Mitabbar. Tenzing means logical proofs.

Again, reasons. Brief reasons why you're going to die. Dhana.

Dhana means by the end of that process. dering chongpay nang gi mi shiwa tsun nenday gom chok Chongpa means your neighbors in your little village. Nang gi means one of the people who lives in your town or your neighborhood.

Mi means person. Shiwa tsun. Nenday.

You will hear little... Somebody will say, oh, did you know Mr. Smith died down the street? Tsun dey gom chok.

Then you can meditate on that. That can become a meditation subject. So he goes from scriptural meditations to things you see on TV or the internet.

They're full of it. People are very attracted to tragedy and scandal and problems with people. You can see them all the time.

There's always somebody dying on the internet every half hour. There's always a report of someone who didn't expect to die and died in some strange way. And then you can use all of them as fuel for your meditation.

As you're studying Lam Rim, seek fuel in the world around you. Focus on one Lam Rim and then take fuel from the scriptures. Get started with the scriptures and then go to real life.

And then all day long as you walk around, look for examples of death and people who died unexpectedly. And suddenly your whole world is full of death because you're starting to notice it. And then you start to feel a little more fragile.

And then in a healthy way you will work harder to do the things you want to do before you lose your chance. GOM CHOG That CHOG means what, Phil? The CHOG at the end of GOM.

GOM CHOG Oh, your eyes aren't working yet, maybe. Okay. That means we had it before.

It can mean ritual, but it can also mean... That's ZHIG. That's ZHIG.

CHOG means you can do that. It's allowable. You can start drawing examples from all day long.

So you start in the morning with your lamrim meditations and you start from a book and you start from a Lama. But if you stick to one subject for a month or something, you'll start to see death everywhere and you'll start to feel like you got to get moving. You got to do something now.

DE YANG LAM MED SEMS PA LAM RTZA BAR BYED PAS Of course, the root of it all is the instructions you get from your own teacher. So you... The...

The best information about death that you will get is the words of your own teacher, your personal teacher. That's why you have a teacher. That's why you should find a teacher.

And find means find, okay? I mean, I looked for one. I went to India.

I got that diarrhea for... I don't know. When I came back to New York, I went to some specialist because I was having stomach problems and he took a blood sample.

He says, you have 16 kinds of parasites. And I'm like, yeah, I know. And...

you have to find them. And then I found him in the worst place of all. I met His Highness.

He said, go to New Jersey. I'm like, no, no. When I was a kid, people from New Jersey used to come to Arizona and we would actually throw things at their cars.

Anyway. Then I became one. TSA TSA GANG TSA GANG This is a weird spelling, right?

You'll learn about it. But it's an abbreviation for TSA TSA, which is a Sanskrit word, TSA TSA. What's a TSA TSA?

Yeah, those are those little plaster images that people make from mold. Lama Tsopa's group is really into making them. Lama Tsopa, to keep people out of trouble, will say, they'll say, I need advice from you.

He'll say, what's wrong? I'm having trouble with my wife. Make 50,000 TSA TSAs.

Then they go make 50,000 little plaster images and then they forget about their wife. Okay. Eight months later, they're finished.

TSA TSA GANG NANG GI SHOG BU So TSA TSA GANG means, I told you, there's little sheds made out of adobe bricks and you take holy things there when they get old. Like if you have a thangka that got torn or you have a ceramic statue that got the arm broken off and you can't find it, then you can take them and you respectfully put them in this. It's like a garbage, spiritual garbage bin.

And they're all over Tibet. They're spread all over the neighborhood and you can just go put your holy stuff there. So sometimes kids go there, of course, and they'll find little, like if you have a book that's incomplete, you lost a lot of the pages because they're not bound, right?

Then you can take the leftover pages and just throw them in there. And then it's a custom, like a monk will go there and pick a page and see if they can guess where it came from. And sometimes you do that as sort of a, what do you call that?

Telling the future? You can tell the future like a mole. You go and you take one piece of paper out of the TSA TSA GANG and it'll say, meditate on your death.

And you're like, oh, okay, I got it. Like that. So if you get good at it, you can open any book.

We used to do it, for Seichu, we used to go to a bookstore and we'd give each student a number. We'd say three, 3.4, which means go to the third shelf and take out the fourth book and look on page 100 at the second paragraph and there's a message for you there. And then everybody would go.

We'd all pretend we didn't know each other and we'd wander around the bookstore and everybody looked. And then we'd compare and they were kind of supernatural. They'd all be something important for your life.

So that's what he's talking about. NYE KYANG means you can come across a single piece of scripture page in a garbage bin and look at it. And one day I was out in front of that place in New York on, what was that?

Sixth Street, I think. And I found a piece of Tibetan scripture on the sidewalk in front of the temple and I picked it up and it's like a white umbrella. This is a special tantra.

And I'm like, wow. DE DON GSUNG GI RTEN DU NEN NAS BSGOM Then you can meditate on that little piece of paper that you find. Or you can open up a Time magazine at the dentist's office and there'll be a message for you there.

DGOS MANG PO NAS BSAM PA SKYE LA BA BSAM PA SKYE LA BA If you have a wide variety of sources, it's easier to get into the Lam Rim subject that you're on. So don't think that your study of death has to be restricted to the scriptures. Use Time magazine.

Use the internet. Use what you hear in the line in the grocery store. Listen to people.

And you will get lots of death messages. MANG PO NAS BSAM PA SKYE LA BA DGOS MANG PO NAS BSAM PA ZHES DANG SKYE BA GZHAN YIN It's like how you used many resources in our previous example to get really pissed off at that other person. Okay.

Remember you were like, oh, last year he said that. Then six months later he said that. And then the other day he looked at me like that.

To develop a real meditation, you use a lot of resources when you're getting angry at someone. So he says, why don't you do the same for your Lam Rim? DE NA ZHIN NAS THUG PA'I PAR Therefore, until you get up to the higher subjects like ZHIN NAS, what's ZHIN NAS?

Samatha, Samatha. Okay, yeah. BAR GYI SGOM NAMS CHE SGOM DANG So, do a CHE SGOM on all of those subjects as you move up to the Lam Rim.

Do CHE SGOM on each of them. Many reasons why it's true that you're going to die today. ZHIN NAS GRUB NAS MI'I PA'I PHYIGS LA SEMS CAN PA'I LTA BU NI GZO BSGOM YIN Then when you get to Samatha and you start focusing on a single object rather than multiple sources of information, that changes.

Then you switch from CHE SGOM to GZO BSGOM, okay? Then you switch from CHE SGOM to GZO BSGOM. GZO BSGOM means single-pointed focus.

Then you do the opposite. You don't take lots of information from many sources to remember your Lam Rim. You focus on one thing.

Then he says an interesting thing. In Gaciki, ,RJO DGOM GUSA LIS GOM DANG, ,CHE DGOM BSKYED PA'I GOM DU BSHAD PA DANG, Some people have claimed that ,RJO DGOM, single-pointed meditation, is for GUSA LIS, and that CHE DGOM is for KHYAD PA. What's a GUSA LIS and what's a KHYAD PA?

We have GUSA LIS talk in... GUSA LIS is the same as BUSUKU basically. What's a BUSUKU?

BUSUKU means like a lazy dude, lazy guy. That's for BUSUKU. Then CHE DGOM, analytical meditation, which requires many sources of information, much study, much research, that's for KHYAD PA.

KHYAD PA means sages or wise people. So some people have claimed that sitting there on a single point is kind of the lazy man's meditation. And then analytical meditation is more of a sage's meditation.

KHYAD PA DANG Then some people have said, ,CHE DGOM GYI RJO DGOM LA GNOD, What's GNOD? GNOD means to hurt or damage. They said CHE DGOM will GNOD your RJO DGOM.

What's that mean? Analytical meditation will damage your single-pointed meditation. If you get used to...

What I tried to do this morning was a CHE DGOM that went into a RJO DGOM. Did you catch that? Like by the end you were supposed to be focusing on the absence of this person.

You were supposed to get a feeling that they were never there. And then you were supposed to sit with that feeling. That's RJO DGOM.

But you got to it by using a CHE DGOM. So he says MI BTHE. MI BTHE means all these ideas are completely wrong.

That learning to do an analytical meditation will somehow hurt your focused meditations. Or that single-pointed meditations are somehow lazy and analytical meditations are somehow more intellectual. These are mistakes.

These are not correct, he says. MI BTHE means not correct. And he says SOGS.

Other such ideas. I wish he had written them all down. We don't know what they were.

But I learn a lot when some Lama goes through all of the mistaken ideas. That's the pedagogical system in Tibet. You spend a lot of time learning the wrong idea and why it's wrong.

We're ready for NYIN DONG BAR. See that? By the way, that little...

what do you call that? Punctuation mark. That marks a major section in a scripture.

And it's a little slash. And it means like a huge section has just finished. So we're now at NYIN DONG BAR, which means we've reached the seventh day of the teachings.

And there were 24 days of teaching. So we're not doing too bad. We're about a third of the way through in three years.

So we're on about a 10 to 12 year schedule. Except I'm going to throw in a big chunk at the end. We're going to go back to emptiness and shamatha from the Lam Rim Chenmo, from Je Tsongkapa.

NYIN DONG BAR JI SKAD DU RGYAL ZAD CHEN PO ZHI BA LHA The great bodhisattva ZHI BA LHA said shantideva. LHA means deva. ZHI BA means peace.

MI'I DRUL LA BRTEN NAS NI SDUG BSNGAL GCOD BAG CHED LAS DU DROD DU'I PHYIN NAS NYE DKA' BA'I MONGS PA DUS SU NYID MA ROL MI'I DRUL DRUL means a ship or a boat. If NAMS KA means sky, what's a NAMS DRUL? An airplane.

Sky boat. Airplane in Tibetan is called sky boat. MI'I DRUL LA BRTEN NAS NI Use the boat of a human life.

SDUG BSNGAL GCOD BAG CHED LAS DU Cross the great waters of suffering. DROD DU'I PHYIN NAS NYE DKA' BA'I It's hard to find a boat like that again. If you're from Guelph, you say boot, right?

A boot like that again. MONGS PA'I DUS SU NYID MA ROL MONGS PA You know that from the Vajrayogini, those of you who know it. Do you remember MONGS PA?

MUG CES REN BYAS MONGS CES KUN NAS RNAM PAR BSGYEL When you do the praise of Vajrayogini in the Eight Lines. MUG CES REN BYAS MONGS CES KUN NAS RNAM PAR BSGYEL MONGS PA means to confuse somebody. To be confused.

Yeah, it means like confused or something. Really confused. Messed up confused.

MONGS PA'I DUS SU means it's time. It's time. NYID MA ROL means don't sit there and sleep.

Don't sleep. The time has come. Don't sleep.

You have a boat. Use it. Don't sleep.

Don't spend your time in slumber. BYAS PA'I LUNG BRJEN ZAD NAS BRJEN means to pull, but it also means to pull out a quotation. So, PABONGKHA RIN PO CHE says, KHRI DRANG RIN PO CHE Pulled out this quotation.

BRJEN ZAD NAS KHOR BA'I RGYAL TSOG CHEN PO LAS BRDUR BAR BYAS PA'I DRU You have a boat with which you can cross the great ocean of suffering, of cycle of life. By the way, the word to cross an ocean and safely reach the other side is, the verb is, THA RA. DRO And that's the ultimate meaning of the word THA RA, to cross safely to the other side.

DRU BAR BYAS PA'I DRU RANG RTAG BA'I You have a MI LUS BSTAN MI LUS BSTAN means a body and mind of a human. RNAM PAR THAG PA You have a good one. GYI GNAS NAS You found one.

You got one. MA ZHIG TSUN CHE Up to the hour of your death. DE BA LA CHAGS PA MA YIN PAR Don't sit there watching videos.

SRED RAB BSTAN GYI SDUG MA ZHIG MA GRUB NA You should reach the ultimate goal of your countless lifetimes now that you have a nice machine. You have a good car to drive into enlightenment. So use it.

Don't waste it. MA ZHIG MA GRUB NA CI NAS SDUG BSNGAL GYI RGYAL ZOG CHEN PO LAS GYUR BA'I DU LTA BUR BSTAN GYI GNYER PAR GAR BA'I If you wait and hope that you will get another body like this, you're a fool. It's not going to happen.

It would take billions of lifetimes to get back to where you are now. So use it while you have it. GNYER PAR GAR BA'I THAR BA'I BSTAN GYI SDUG MA ZHIG GRUB PAR BYED DGOS I like the word BSTAN GYI SDUG MA.

BSTAN GYI SDUG MA means your ultimate dream. THAR BA'I means now. GRUB PAR BYED DGOS You must act now to reach your ultimate dreams.

DE GRUB PA LA GRUB TU ZHIG DGOS PAS But to reach those ultimate dreams, you need a method. You need a way. DE NA DAG GIS MA SEMS CAN THAMS CAD KYIS DON DU RDZOGS PA'I SANGS RGYAS DGOS RGAM PA'I THOB PAR BYA Therefore, you should think to yourself, okay, I'm going to become an enlightened being so that I can be of some help to all the suffering people around me.

DE PHYID DU In order to become that enlightened being, SKYE BU GSUM GYI LAM GYI RIM PA'I SRAB CIG NYEN LAS I'm going to keep going to those Lam Rim classes which teach the three levels. We'll talk about that, the three capacities. LAS PAR NYAMS SU NEN After I go to the retreat and learn them, I'm going to go home and practice them.

NYAMS SU NEN I'm not kidding. It says LAS PAR NYAMS SU NEN I'm going to practice it well. NYAMS PA'I KUN LONG CHOD means you should maintain that motivation while you're here in the retreat.

I'm going to listen, I'm going to get some information for my practice. Then I'm going to go home and practice it at home on my own. And then I'm going to become enlightened and help all these people.

Like that. That should be how you feel about this retreat. DE LA SRAB BYAS DI LTAR YOD PA LAS Okay.

Oh, and then I'm going to have to do step one, and then I'm going to have to do step two, and then I'm going to have to do step three. ZHES SO, LAS SRAB BYAS SONG ZIN PA'I NYAMS SU MED And Pabongka Rinpoche did a brief review of where they had been so far, which is the preparations for meditation. On what?

Yeah, on the Lam Rim. The whole purpose of the last three years was to get the meditation, prepare for meditation on the actual subjects of the Lam Rim. Do you feel something coming?

All right. You should give yourselves a hand. We survived.

You survived to the Lam Rim. SIPA, section four of this text. DANG PO NGOS KYI LO MA The Real Instructions.

Okay. DANG PO NGOS means The Real Instructions. LO MA JI LTAR LTE BA'I RIM PA means that you are going to also use to guide your own students, which you are also going to use to guide your own students.

RIM PA LA LAM GYI RTZA BA The first one is LAM GYI RTZA BA What's that mean? RTZA BA The root of the path. The foundation of the path.

Everything, all spiritual progress starts with one thing. SHING YIN RTEN TSUL Say SHING YIN. RTEN TSUL So that's the short nickname for this Lam Rim.

Like CI BA MI BDAG PA is Death Meditation. SHING YIN RTEN TSUL means How to Take Yourself to a Lama. Okay.

How to Take Yourself to a Lama. The RTEN is very beautiful. The RTEN is...

A lot of you know the verb BRTEN BRTEN which means to depend. Like dependent origination is BRTEN. But this is spelled different with an S.

And it means to, as I said before, to rely on a medicine or to rely on a doctor. And it's only used for that. So I don't know how you want to translate it.

SHING YIN means spiritual guide, spiritual teacher. TSUL means how. How are you going to RTEN on a spiritual teacher?

How are you going to take yourself to a doctor? How do you take yourself to a doctor? A spiritual doctor.

That is the first and greatest of all the teachings of Buddhism. It's the first and greatest of all the teachings of Buddhism. And without that, nothing.

We had some problems at Diamond Mountain. We had trouble. One of the teachers, we had trouble with one of the teachers.

And so many... There were a significant number of people who kind of backed off from taking a teacher or taking a Lama or committing themselves to a Lama. And that's a grave mistake.

That's a very, very grave mistake. That's the beginning of everything and that's the root of everything. So you have to be careful, but you can't do without it.

You need a teacher. And if you don't want to, if you don't think that's true, you can't study this path. And you can't make progress in this path.

And I lived with my teacher for 25 years. And I saw many... You're going to see things that are less than perfect because of yourself, right?

But I can say from experience that there's nothing sweeter or more beautiful than to have a teacher. There's nothing better than that. It's like getting married 10 times at once or something.

And there's nothing better than that. And there's nothing sweeter. And there's no way that you can make progress without that.

You've got to find your heart teacher and you have to be close to them. And that's everything. And I did it and it wasn't always easy and it wasn't always perfect.

And there were many... What do you call them? Boo-boos?

Disconnects, but in the end, it's the only way. And I'm extremely happy because of that. My whole life has been happy.

Okay, and I'm very grateful for that teaching. Okay. BSTAN PA'I LO RGYI DANG SBYANG BA'I RIM PA LA GNYIS So first, how do you take yourself to a teacher?

And then secondly, how should you think once you get to the teacher? Once you find your teacher, how should you think? And I remind you that we are in the business of karmic management.

Someone was telling me, I don't know, weird things. Karmic management means, in the case of a lama, it's very simple. You don't find them.

You don't find the lama. You create them. You mold them.

You plant them. And that's the only way to find them. So they're not out there somewhere and you go find them.

That's a wrong... I have a new verb called wrong think. That's a wrong think.

You have to plant them. How do you plant them? Mainly you share what you know with other people.

Without being a missionary or what do you call that? Yeah, without proselytizing. You share.

I like the word share. Our Chinese students, a lot of them say... I don't know what the Chinese word is, but apparently it's more like share than teach.

You see what I mean? They'll say... The Singapore group will say, we held a sharing.

And I'm like, what's a sharing? And it's like, you know, where we get up and tell other people about what we're doing. We teach them, but they call it sharing.

So the best way to create... If you have... There's this kind of despair if you've been looking for your heart lama and you didn't find them yet.

Then just plant them and do lots of coffee meditation. Share a lot. As much as you know, which may be more or less, it doesn't matter.

Share what you know. Share what you understand and plant them and do lots of coffee meditation on the sharing. And then they'll come.

They have to come. And you don't have to go to some other country. They will come to you because you create them.

,GZHAN YIN RTEN TSUL, ,RTEN PA'I TSUL DANG, Dear GZHAN YIN RTEN TSUL, So Pabongka Rinpoche says, from now, from this point in the teaching, I'm going to start the lamrim. We're starting the lamrim. And the first step is how to take yourself to a teacher.

Then he says, ,BYOR CHOS LA, ,BYOR CHOS LA, Up to now we were studying BYOR CHOS, ,BYOR CHOS LA, the six preliminary practices before meditation. ,ZHES PA ZHI ZHES MA THUB KYANG, And I wasn't able to do the ZHES PA ZHI. ZHES PA ZHI means it's traditional that you should learn something once and review it three times, which makes a total of four.

ZHI here means four. It's traditional when you learn something, even in a class, like the teacher should teach it on today is Saturday, right? I should review it lightly tomorrow.

And you should review it three times if you can. Like once right after the class, one more time before you go to bed, and one time after you get up in the morning. That's the proper way to study Buddhism.

You should repeat it three times. Then it sticks in your head. It's like if you learn to play sitar.

I'm sure your teacher made you. They teach you a raga, then they say, ,OK, run home and play it once. And then before you go to bed, play it again.

And then when you get up in the morning, play it again, and then it will stick with you. You should always review three times, even lightly. What's the best way to review?

It's with your friends. Just talk about it. That's a perfect review.

It's nice to live around other Dharma people. I find it extremely difficult to maintain my practice if I'm not around other Dharma people. So try to get yourself into a situation where you're around Dharma friends.

And then when you get together, don't talk about movies and stuff. You can talk about movies, but only in the context of lamrim. So it's good to be around other Dharma friends.

And then when you get together, say, ,Oh, what did you think about that last thing on Saturday about the lama thing? It's also, when you're around your Dharma friends and they start gossiping about some stupid thing, you can say, ,Well, what do you think about the first lamrim? And you just interrupt them and hijack them to something more important.

You can do that. It doesn't mean you can't have fun. You can have fun about it.

But the best way to review is with your friends. What do you remember? What do you remember from what they said at the retreat?

Like that. ,'GRO LAS ZHIG PA ZHIG, So he says, ,I wasn't able to repeat, to do the traditional four times through the jointure because it would take three years. But, ,NGOS ZHI'I TI Here in the...

,NGOS ZHI'I means the... What do you call it? You have the opening acts and then you have the main band or something.

What do you call that? The main act. Yeah, NGOS ZHI'I means the main act.

We reach the main act. ,ZHIN YIN RTEN TSUL NAS, ,GSUNGS RGYAL ZHES DANG, ,PHYI RTEN ZHIG DGOS PA YIN, So I'm going to start now from here on. Now that we hit the lamrim, we're going to repeat everything four times.

I'm going to make sure we go over everything four times. That wasn't all recorded in the text, so don't worry. But every day that he started teaching again, he would repeat some from the previous day.

And that's just a good habit anyway. If you're teaching a class once a week in Scottsdale with Jonny, then it's good to catch the students up to where you were last time. ,JES SUG CHAGS SHES KYANG, ,DE LTAR DUG DGOS, And we'll keep that up throughout the rest of the text.

And you should do it too later on when you teach. We got five more minutes. This next paragraph is one of my favorite in the whole book.

,DE YANG JIG RTEN NA ZHING SOGS LA SOGS SOGS, ,MI GYI DE DE BYAS CHOG TE LAS LA, JIG RTEN NA means in the everyday world. JIG RTEN means Loka in Sanskrit. In the everyday world, in the normal world.

ZHING SOGS, SOGS means a craftsman. ZHING means wood. So ZHING SOGS means, what do you call it?

Who does images. Or you can say carpenter also. Woodworker, a woodworker.

A woodworker. LA means what? LA means a deity or an angel, but a LHA SO is an artist or a painter.

Because the only thing painters did in Tibet was thangka. LHA SO means a thangka painter or a sculptor. Someone who makes holy images.

LHA SO, SOGS, etc. ,MI GYI DE DE BYAS CHOG TE LAS, What's the CHOG PA, Phil? No, C-H-O-G.

Yeah, I'm just trying to get that in you. CHOG PA means allow, to allow. LAS here means work and not karma.

So just regular kinds of jobs that can be done, CHOG PA, MI GYI DE, you know LTA BA. Yeah, MI GYI, with your eyes. What's he talking about?

Things that you can learn just by watching. So even, you know, there's stuff you can learn in the world. I used to do carpentry.

I used to work in the summers as a carpenter. And most of it you pick up by just watching the other carpenters. Gunner, where's Gunner?

He's an electrician. He's a journeyman electrician. So he goes out on these jobs, and they make him do the schlock work, like digging the ditches for rolling out the cable.

He thought he was going to learn electrician. But, you know, while he's digging ditches and rolling out cable, he watches the other guys and he picks up stuff. So there are skills that you can learn just by watching somebody.

Even in those cases, DANG POR LOB KHYEN LA BSTAN DGOS NA, you have to have someone to watch. You can't learn normal everyday skills without a teacher. You can't learn piano.

You can't learn electrician. You can't learn carpentry. You can't learn painting.

You have to have someone you can watch. BSTAN DGOS NA, TSER RAB BSTAN GYI SDOD MA, SDUG CES If you want to reach the ultimate goal of countless lifetimes, SDUG CES, SANGS RGYAS KYI SA GRUB PA, if you want to go to the state of enlightenment, you've got to find someone who knows the way, who knows the path. LAM GYI TSUL SHES PA LA, BSHAD NYON LA BSTAN DGOS, you have to find a teacher.

You've got to rely on a teacher. You can't just make it up. You can't wing it.

LTAR SMOS KYANG PHYI DGOS, needless to say. If to learn how to make a chair requires a teacher, then the ultimate task of all your billions of lifetimes might require a teacher also. Duh!

All right, I like that. That one always stuck in my mind. And it's just foolish.

I see people. I see lots of people. And they say, I'm not coming to the class.

I thought I would just stay at home and study. I'm like, I'm like, no, it drives me nuts. I get really disturbed by it.

It's not possible. It won't happen. DKA' GCIG GI LAM MA MED KYANG, Some people say, I don't need a teacher.

BAS CHAG LA BSTAN NAS, I can read the books. BSHAD NYAM YANG, DE MI CHOG PAR, It ain't going to happen. LAM MI TSE NI DANG LDAN PA'I ZHIG LDAN DGOS TE, You have to find a living teacher and you have to be with them.

It's not going to happen from the internet. YouTube is not going to teach you the path to enlightenment. No, people think that, or I have a book, I don't have to go to the retreat.

It cannot happen. There's a blessing that comes to a living soul and you have to expose yourself to that. And that's the only way that it happens.

Okay. All right. Then we're going to get to a very beautiful example that's very tantric and chakra oriented.

People love that. All right. Do you have any...

Oh, let's do a madala then.

[Говорящий 2] (49:32 - 50:29)
SRI BUDDHI TUSHI METHOD TANG RIGS LA MIN CHI MIN DE GYEN PA NI SANG GYE SHIN DU MI DE DU WA GI DRO KUN NAMDHA SHIN NA CHE PA SHOK YIDAM GURU NAMA DALA KAME YATA YAMI DI KHYER BO KUN SANAM YOSHI SOTSOK SHING SANAM YOSHI NE CHUNG WE NAMA KUNI DO PA SHOK