«Дар освобождения», курс 15 «Найти учителя, которому можно доверять», занятие 10

[Говорящий 1] (0:00 - 14:15)
I found my old notes and I wanted to make some comments about the part where you bathe the holy beings and you use the mantra. I wanted to point out, there's a part in the mantra called Abhisheka Dhamma and it means I bathe you. But Abhisheka has a different meaning also and I thought you should know what is that meaning, Abhisheka.

It's the Sanskrit word for an empowerment, a secret empowerment. It means like baptismal pouring of water over your head or things like that. Then I told you I had some comments on the mantra for drying them off with a towel, which is verse 58.

And I really worked hard on that mantra and I wanted to talk about it with you. What was the mantra? Om Hum Cham Shri.

Say Om Hum Cham Shri. And then Arkaya Vishuddhanaya Svaha, which means I dry you off. But the first, why do they use these strange, they're called seed syllables, Dija, Sabin.

And it means single Sanskrit syllables of great power. So there are four of them here, Om Hum Cham Shri. And I wanted you to know what they mean and I wanted to talk about them.

So there's a text in the database which explains them. There should be five, there should be five syllables. There should be an ah between the om and the hum.

So I don't suggest changing the georgette and I checked the carving and it doesn't have an ah. But I think it should have an ah. So that's just something, I think the carving was mistaken a long time ago and I think it's mispronounced.

I believe it should be Om Ah Hum Cham Shri. Why? These are called Kusuki Sokshin.

These are Om, Ah, Hum, Cham, and Shri. How many syllables? Yeah, these are five holy syllables, power syllables.

And then they're called Kusuki Sokshin. Sokshin means, is that a beam or an air conditioner? Yeah, it's a beam.

That's called a Sokshin. That beam, so Mark is good at Sokshin. He's in the Sokshin business.

Structural steel, so this is structural steel. In Tibet there's, in Tibetan architecture, which is kind of simple, there's one beam that goes across the house and holds up both sides of the roof. And that's called a Sokshin.

So it's like, Sok means what? Surok. It means life.

Air, in air there's a Sok. And then Shing means tree or piece of wood. So Sokshin means that beam, the beam that goes through the house and holds up the whole roof.

And in Tibetan that's an idiom. Start dictionary in Sokshin. S-R-O-G-S-H-I-N-G.

In Tibetan spelling, Sarathasana-sagasok, Sa-Dig-Shi-Na-Shi, Sokshin. Then this is an idiom. And Sok means life, life power, as opposed to lifetime, which has a different word in Tibetan but not in English.

So we say, how old are you? How long have you lived? We call that life.

And we call life the power within a being, like the life in plants and the life in trees. But in Tibetan there are two separate words. The word for lifetime is Tse, T-S-E.

Sa-Dig-Shi-Na-Shi. Like Tse-Ring means long life. He's the main character in Hari Ramayana.

Because that was the name of Rinpoche's god. And then Sok, as opposed to Tse, means how long you live. Like Tse-Chok means, or Tse-Bu means long life ritual.

You see? Tse, Tse. But Sok means the power of life within your body.

That intangible thing called life within your body. So, Sok-Shing means the beam of the house which supports the whole thing. It's like your spinal column or something.

Without that you would die. And without the Sok-Shing the house would fall down. It means something like what?

What was he saying? Like it's the crucial, it's absolutely crucial part of the roof. Crucial beam.

But how do you say the one crucial beam? Linchpin. He said that.

That's damn good. Linchpin means the most important single part that keeps the whole thing running. It's called Sok-Shing.

So in the yoga sutra what is it? Or Rinpoche? Dhruva.

Say Dhruva. Dhruva means your central channel. Dzongmai.

Right? The main channel that goes up to the body is called Sok-Shing. It's sometimes called Sok-Shing.

This is the critical linchpin of your whole body. The linchpin of your inner body. We call it Sushumna or Uma.

The central channel. It's called Dhruva. So these are all the connotations of Sok-Shing.

And, well, let's not end Bhikṣa-yantra yet. So these five syllables are called Kusuki Sok-Shing. They're called the linchpin of the holy body.

And they are sacred points that are like the axis of the body. You can say axis also. They are the axis of the body.

So here we go. I think you can end the dictionary. These are five points along the axis of the body.

Crucial axis of the body. Where do you guess Aum is? By the way, normally when you locate mantras in the body, the word in Tibetan for the first one is Chiwo, which means top of the head, here.

The center of the Sahasrara chakra is here. But sometimes in scriptures when they say here, they mean here. So you have to have a lama to tell you it's not the top of your head.

In this instance, it's the front of your forehead. It's not the top of your head in this instance. It's the front of your forehead.

But the word in Tibetan is top of the head. Partly because you can't see this one when you're looking at somebody. So they'll put it here.

So these pretty much get mixed up sometimes in scripture. The first syllable is here. And what is it?

Aum. Okay, good. Then there's a syllable here.

By the way, this one is white usually. And that's why we're doing the jewel thing. This one is A.

And it's in the gong gong. We call it gong gong. This is called gong gong.

Gong gong means depression or in indentation. This gong gong here. And it's deep inside, towards the spine.

Aum A. And that's a red color. And then hung.

Where is hung? Yeah, at the heart. A blue color behind the heart.

Hung. Blue color. Aum A.

Then they relate to the way that holy beings act. So that's a little difficult for us because we think the head is the locus of the thinking or the brain. But in Buddhism, in Asia, it's believed that the mind is located at the heart.

Chi is here. The mind. So the hung is the mental process of a holy being.

The A is the speech. That's easy. But just remember that the physical actions of a holy being are here.

They are represented here with a white Aum. So Aum, A, Hung. That's why I believe a syllable is missing, even in the carving.

And maybe we can find an older carving. But there should be five syllables. The A is missing.

But I didn't add it because I didn't want to mess with it. So sometimes we do that. We don't mess with scripture.

We just say, I think it's wrong. Aum, A, Hung. And then we have cham.

Cham is at the tewa. That's the tewa. The navel.

Yeah, the navel chakra behind. So we have a nice sokshim going, see? We have a nice axis going.

And when you line up the three jewels, try to line them up on a stick, you see? Aum is in the forehead. A is in the throat.

And that means Hung has to be pretty far back, behind the heart. Don't place them on the front of your body. That's fine.

Aum, A, Hung. So we have cham and then shri. Shri is located at the sangne.

Say sangne. Sangne is secret. Name is place.

Secret place means your vinger or your... Anyway, sex organ, sexual organ is called sangne. Where the chakra is there is a debate.

But you can think of it either at the end of the sexual organ, in either case. Or you can think of it deeper, like mudadara chakra or something like that. Anyway, these are the five places.

By the way, the text that I use is S0110. So if you ever care to look at it, it's very rare and very beautiful and very secret. So those are where these mantras go.

Aum, A, Hung, Cham, Shri. Those are the mantras. What are we on?

What verse are we on? Yeah. What's going on here?

We're drawing them off. So if you use that mantra, in theory, you would take the towel, wrap it on your hand like this, and then you pat those five places, and then you have dried them. Because they don't need drying off.

It's not like you have to do their clothes and stuff. So traditionally, in this practice, you would make a mudra. What's a mudra?

It's a hand sign, right? Like Aum, A, Hung, Cham. Then you would go like this.

You could even use a piece of cloth, and you could go Aum, A, Hung, Cham, Shri. And they're dry. You don't have to go like this.

Okay? Now, in the Lam Rim, when Pabongka Rinpoche gets to the drawing, he changes it slightly, so you should know. He says, so he clarifies the word chi-wo, which normally means here, but he says chao.

This is cha-wa, the front of the forehead. Chao-wa. Jin-pa.

Sorry. Chao. Jin.

Tuka. Pung-go-nyi. Pung means your shoulders.

Go means the, what do you call this? This part of the shoulder. Maybe we don't have a separate name for it.

Rotator cuff. This part here. The pung-go-nyi che.

So he says, do their forehead, do their throat, do their heart, and then do their two shoulders like that. So you would go like this. Aum.

A. Hung. Cham.

Shri. This is kind of cool for the... if you care about that stuff.

It's all connected somewhere. Neng-a-la-rik-pay. When you touch those five places, Aum.

A. Hung. Cham.

Shri. Then len-tam-che-kuy neng-a-dyu-te. All the wetness on their body collects just before you touch it.

All the water on their body goes... And then you just have to dry those five places. Got it?

Like the water all goes... And then you don't have to dry their legs and stuff like that. Na-dyu-te-tak-chi-wa-yin.

And then you can dry that off. Rang-ki-chu-che-pa-tar go-juk-tam-che-tu-chi-wa. To towel yourself off from head to toe the way human beings do it, din-da-mi-gu.

You don't need to do that. They don't need that. They'll get themselves ready.

Then you just go... Okay? And you're done.

Okay? So, Aum. A.

Hung. Cham. Shri.

So, to get five places, you've got to add the A anyway. So I think we should add the A. Okay?

And... But if you... Anyway.

If you just go Aum. Hung. Cham.

Shri. You get the same thing. You don't...

Maybe the center is assumed. Aum. Hung.

Cham. Shri. Then you get the A anyway.

Anyway, I thought it was cool. So that finishes the mantra. And I looked at the wood block, and the wood block is missing the A.

But that's a recent wood block. So, I don't know.

[Говорящий 2] (14:16 - 14:16)
Okay.

[Говорящий 1] (14:18 - 22:12)
Other notes. How long do we go to this class? Till 11?

Okay. Do you mind no peaking? Take 21 minutes?

I made some notes to myself about the expression Yenlak Dune. What's Yenlak Dune? The seven rims or the seven parts of the prayer, which is technically what you do just before you...

just before you do your meditation. I'm talking now, I'm at verse 62. Okay?

Part 63. Okay? And there were some comments about the idea of Yenlak Dune, and I thought it would be good to...

I thought it would be good to talk about them again. There was a famous early Tibetan Lama named Geshe Drupa, a thousand years ago. And he made the following statement about the seven-part practice.

He said, if you do this brief practice of collecting good karma and removing bad, things that you never dreamed of happening in a hundred years will come. So, he says don't think of it as something not too important. Don't think of it as something extra.

He says it's extremely important. You can have meditation experiences that you couldn't get in a hundred years if you even just do the seven steps briefly. Then I thought, those of you who have studied Vajrayogini practice at Diamond Mountain, that's a seven-year course, there's a very famous verse in the sadhana, and I'm going to just read it, okay?

This is a very famous verse in the Vajrayogini practice, and it's the tantric version of the seven. There's a tantric version of the seven steps. So, what I'm trying to say is it's not unimportant.

They considered it important enough to put it into the Vajrayogini tantra. The same seven, but slightly different. But I can't teach you that until later.

There are the same seven steps. So if they put them in the most important tantra, it must be an important practice to do this meditation song before you meditate. And I'll teach you that someday when you get to tantra.

There was a cool thing. There's a part in one of the texts that says, how do you go up between bodhisattva levels? How do you get promoted between bodhisattva levels?

But what's different at the different bodhisattva levels? Yeah, you master different perfections. We just finished the third one, so your morality was...

Sorry, patience was better. Then there's an interesting comment. They say there's another benefit to moving up to the bodhisattva levels.

It's that each time you go up in the bodhisattva level, you have a hundred more bodies, a hundred times more bodies to emanate. You can emanate a hundred times more bodies. And do the bathing practice and do the prostrations and things like that.

The higher bodhisattva you are, the more bodies you can emanate. Avatars? To make these offerings.

Then he says, don't forget that... I like this comment. The function of the seven limbs is to make good karma and clean out bad karma just before you meditate.

Then, I don't know if you remember, this is kind of a review of the last year. We went through the seven. And he said it functions to ripen and pop your bad deeds like a blister.

I don't know. Whenever I got a blister when I was a kid, my mom said, don't pop it, let it... What do you call it?

Fester, let it... In Tibetan they say nimba, let it ripen. And then when it got big and puffy, then your mom would give you a needle.

My dad was in the Navy. He did medical stuff. He would always...

What do you call it? Sterilize the needle. He'd put it on the candle and then he'd pop the blister.

So, the process of doing these seven steps makes the blister get soft. It ripens the blister. Of what?

Your bad karmas. Your old bad karmas. Then you can pop it.

I like that. With the good karmas, it makes them ripen on the... What do you call it?

Vine-ripened tomatoes? They're much better, right? You leave them on the vine and then they get more and more ripe.

And then just before they're ready to fall off, you cut them off with the vine. So, with your good karmas, what do you call it? It ripens them like fruit on a tree.

This will make your good karmas get very luscious and... What do you call it? Ready to eat.

Juicy. It makes your good karmas juicy and it makes your bad karmas ready to pop. Okay?

That's the selling point to the seven. So-so-me-na-len-ne-sa-ven-ja And then they say if you skip the seven steps before you meditate, it's like planting a watermelon seed, shi-kwa-jung-tsu, and not putting any water on it. Then things won't happen.

Then sometimes, I don't know, those of you who have been in my class for a while, like Rob Haggerty, do you mind if I tell how you came to the first class? He's walking down the street in New York and saw a cute girl and followed her into our center. So, who she was, we don't know.

Who she really was, we don't know. That happened to James Conner also. He saw a cute girl with a book on the subway and it was the diamond cutter, the old one with the red cover and the mandala on it.

And then, I don't know, he got attracted to the girl or the book, I don't know. But he went to the bookstore and looked through the whole bookstore to find the book, just from the cover, just from the picture on the cover. And that's how he got it.

So it's always a girl. Okay. yen la dun shepa perna So I often say that, I have said in my classes, a lot of the things I say in my classes are coming from this book, this lamrim, because I was fed this lamrim for 30 years.

Every week, a couple times a week, I was fed this lamrim. So a lot of the things I say come from that lamrim. Then there's an idea in Buddhism that there are certain essential personality changes that have to take place in you.

Your heart has to change in a certain number of ways. Your personality has to be adjusted in like 30 different ways. Or you cannot get enlightened.

It's not possible. So there's an idea that your spirit is like a car engine. So I always tell people about this Volkswagen.

Rinpoche had a Volkswagen with 300,000 miles on it. 280,000 miles. And then it kept breaking.

And then we used to take it to this Russian mechanic who would cheat us. And he didn't know I knew Russian. And he would talk to his friend and say, Let's cheat on this.

And I'd be like, Yeah, the ocean has a...

[Говорящий 2] (22:12 - 22:13)
Anyway.

[Говорящий 1] (22:14 - 59:48)
Then finally Rinpoche said, You learn to fix it. And I'm like, Rinpoche, I don't know anything about cars. But you're American.

Cars were invented in America. You should fix it. And I'm like, okay.

So I remember I took his Volkswagen apart one day because it was broken. Rinpoche bought it. And when I finished, I was like, Ah, I did it.

I put it back together. And then I noticed this big bolt is on the ground. And I'm like, I wonder if it needs that bolt.

I wonder where it came from. Probably somewhere inside the engine. And I wonder if I should do anything about it.

And then I realized, the car companies don't spend money if they don't have to. If there's a bolt in the engine, you need it. And Buddhism is the same.

In your spiritual career, in your journey along the path, there are certain indispensable elements without which it will not run. The car will not run. That's why you need a teacher who knows all those elements.

You can't just have a teacher who understands compassion, or a teacher who just understands meditation, or a teacher who just understands emptiness. They have to know the whole shtick. Because all of those pieces are indispensable.

You can't leave one out and expect to get enlightened. It won't happen. It won't work.

So, I've taught that from time to time over the last X years, but here's where it comes from. It comes from this subject, this verse, verse 63. And in the commentary to that verse, they say, yenlak dun shepa phirma.

Why do they talk about seven parts to the practice? chu kyi yenlak dun dang genpay shingta de yenlak jikmat sangwa If you have a... He says a carriage, right?

Because they didn't have cars. Cars came a little after Pabongka Rinpoche. The first car didn't reach Tibet until I think 1950 or something like that.

Or something like that. So he says, when you have a carriage, shingta yenlak jikmat sangwa ni If you leave out one part of the carriage, mindro, it ain't going to work. It won't go anywhere.

And he's talking about these seven steps. Don't leave one out. Do all seven.

chak sa welshe, choshe, shakpa, jesu, like that. These are the necessary steps. All seven are necessary if you expect to have a good meditation.

Otherwise it won't work. gyur yang yenlak jikmat sangwa sak jang ne du min drowa yin ne du min drowa You won't hit the ne. Yeah, it's not going to work.

There'll be some crucial thing missing. ne du min drowa All right. Then he starts the prostration, which we did yesterday.

We got into the prostration. We didn't finish it. I have some more notes about the prostration.

We probably won't finish the prostration. We'll have to keep prostrating until next time we meet. By the way, Tibetans do it as exercise.

My Lama did it his whole life. He did like, I don't know, it's hard to do more than 20 full prostrations. So they have a special board and they have hand gloves and they slide on this board.

It's like what the ballet teacher did to us many years ago. Very unpleasant. Then there's a footnote in this practice that I thought, I'm just taking out sexy stuff for you.

It said, you are not restricted in this. When you hit this part in the meditation song, which is verse 64, you don't have to think you are restricted to your current body. You don't have to think you are restricted to your current body.

You can use all the bodies you've ever worn before, which is countless bodies. You've had every kind of body. You've been president of the United States countless times.

And it was called the United States. It was on a different planet, but it's okay. And every guy here has been Miss America countless times.

So you have any body you want at your disposal. I've been Arnold Schwarzenegger countless times. I can have any kind of body.

You can have any kind of body. You can put on different bodies and do the prostration, then tomorrow you can put on a different body and do it in your mind, in your imagination. Try out different bodies.

Like, how does an octopus prostrate? I don't know. But you can do it.

You can try all kinds, okay? It's cool. I mean, it's cool.

What's it called? Terminators? What do you call it?

Transformers. You can be that big transformer guy and do a prostration. You can be Mr. Lego. And who's that guy? Anyway, you understand. You can be anyone you want because you have been.

You have rights to that body. It was copyrighted. Then we got down...

I did look up Don Bipa to see if there was any easy story to tell you about him, but I didn't find any easy stories, so next time. There is a sexy story. I can't find it, but I'll keep trying.

We got down to verse 67 in the prostration, and it said, Realize Father and Son at the end of the... Which lineage? Yeah, emptiness lineage.

And then I said I wasn't sure which father and son. It could be Je Tsongkapa and his two main disciples. But I looked it up, and Nick helped me also.

The poster, the ancient carving of the lineage tree, in this place, is Lord Atisha and Dom Tumje. So that's the father and son. In this case.

And I checked it in some texts. So it's Lord Atisha and Dom Tumje. Which is kind of interesting because they're the next ones.

The next verse also starts with them. So it kind of ties together. Then he goes into the Kadampa Lama.

So Kadampas are the early Tibetan Lamas, right? We're on verse 68, and the Kadampas were the first Buddhists of our tradition in Tibet. There were earlier Buddhists, but they were sort of hit and miss.

Like, there's a tradition that a book fell out of the sky in 800 AD, 200 years before the Kadampa, and landed in the Tibetan king's hands. And he couldn't read it, and he didn't know what it was. But he put it in a temple, and they used to prostrate to it.

I don't know how it got there. Maybe it fell out of a plane or something. So there was some Buddhism in Tibet before the Kadampa.

For our lineage, the Kadampas are a big deal. So Lord Atisha came, as we talked about in detail, he came from India, started teaching in Tibet. And then the first Tibetan student was Dromtunje.

He's remarkable because he was a lay person. So really the Tibetan lineages begin with family people. And the early, as I said, the early Dharma centers were founded by family people, long before monasteries started in Tibet.

Monasteries came later, and this big concentration of power and wealth in monasteries came later. And then that created a problem in Tibet. So I think we should learn from that also.

Kadampa. Then in this verse he mentions the four high practitioners. In Tibetan it's called Nyanjor Nambashe.

What's Nyanjor? Yogi, here, Yogi. Nyanjorpa.

Yogi Nambashe. The four yogis. And then he calls the three close brothers.

So I'm just going to give you their names because I want it to be complete. I want you to know everything. So when you teach it, you can do so responsibly.

One of your students is going to ask you, who's the four yogis? You're going to say, I don't know. I didn't take notes that day.

It was a smaller room. Something like that. Nyanjor Nambashe.

So I'm quoting from another Lamrim text. Nyanjor Nambashe means Nyanjorpa Ame Changchu Rinji. So the first one's name is Ame Changchu Rinji.

Ame Changchu Rinji. He's been quoted earlier in our text. I don't remember for what, and I'm not going to look it up right now.

But I'll tell you next time. Ame Changchu Rinji. These are all kabampas.

These are all a thousand years ago. These are early Geshes. The second one is Gunpawa.

Gunpawa. Gunpawa. Then his name was Wangchuk Gyeltsen.

His monk's name was Wangchuk Gyeltsen. Gunpawa means guy who hangs out in the monastery. But we call him Gunpawa.

Third one is Sirab Dorje. Wisdom Diamond. Sirab Dorje.

Sirab Dorje. And the last one is Chakdartumba Jambelodro. You can say Jambelodro.

Jambelodro. Chakdartumba means he was the teacher from a place called Chakdar. But those are the four yogis.

You should just know their names. I'll repeat their names. First one's Ame Changchu Rinji.

The second one is Gunpawa Wangchuk Gyeltsen. The third one is Sirab Dorje. And the fourth one is Chakdartumba Jambelodro.

Then there's a footnote. Do you care? I don't care.

I care. So you have to sit here anyway. There was a tradition that misnamed the third one.

So you might see the third one called something else in a text and it's considered a mistake. So just so you know. There was a famous lama called Loklekta Sirab.

Loklekta Sirab. And then some people confused him with Sirab Dorje. And they're not the same person.

Sirab Dorje is considered the correct one. All right. The three...

What do we have? Three close brothers. Sorry.

It might be the flowers. I don't know. Okay.

But that's okay. I still like them. Potowa is the first one.

Potowa. Potowa. These are all early Geshes, thousand years ago.

Potowa. Second one is Kuchungwa. Kuchungwa.

And the third one is called Chengrawa. Chengrawa. They are called the brothers because they were the main disciples of Dromtunje.

Okay? They took over after Dromtunje. After that lay person.

These three. And they were sort of like three dharma brothers. They got along very well.

And they helped spread Dromtunje's teachings. If you care, Potowa was considered the main one. And the other two were considered his little brothers.

So Potowa. So when we trace the lineage, we often say, who is Lord Atisha's teacher? Serlingpa.

Suvarnabhumipa. Guru. And then it goes to Lord Atisha.

And then it goes to Dromtunje. And then it goes to the three brothers and mainly Potowa. We believe you should know your lineage.

We don't believe you should get up in yoga class and say, I heard this in a book somewhere. You should say, this is my lineage. I can tell you the 23 teachers brought to Atisha.

And it's authentic. I didn't make it up. This is an ancient tradition which has worked for many people.

And I didn't mess with it. It's, what do you call it? Authentic.

It's pure. And I can name the teachers all the way back. Like that.

You can name them. You can learn them. We say their names once every two weeks for good luck.

We recite their names every two weeks. Just to remember. Because it's authentic and because they were kind to take good notes on Camelback Island or on March 16th.

You know what I mean? To remember how hard they worked to video everything and edit the video carefully on their new computer. It's to remember the kindness that they took the trouble to pass it on correctly.

They took the trouble to learn it well and to pass it on correctly. Obviously it's my hope that you become the next lineage holder. And lineages spread at that point.

They'll say, I'm Rebecca's lineage. They'll say, to the yogini who flies in the sky, smashing all cars around her. You know.

I mean, her lineage will go down a different family, what do you call it, branch, right? And then Andrew and Anatole, who created the nectar of immortality from raw chocolate nibs. You know, there will be verses.

There will be verses. And there will be stories and they'll be exaggerated. About each of us.

I'm going to teach you one last verse because it's good. Is it 11 o'clock that we're supposed to start? Okay.

I'll give you one last verse because it's very auspicious. The next verse, 69. ,GANG CAN ZHING DE GZOL GYUR ZE, GANG CAN You can see the pronunciation, right?

,GANG CAN ZHING DE GZOL GYUR ZE, GZOL GYUR ZE, ,DNGOS RTOGS RIGS TE, ,DBANG PHYUD RGYAL TSAR BYAS, ,HANDS AT YOUR CHEST, ,SDONG BAR DANG PAS BDAG PO GYUR ROL BYAS, ,GNYEL TSE RGYUR PAR BYAS LA, ,CHAGS TE LA Okay, very, very, very, very, very, very, very famous verse. It's also the best grace you can do. And this was Rinpoche's favorite grace before food, before eating food.

So if you want a grace to do, I think it's graceful to do a grace. I think it's elegant. Instead of just grabbing food and stuffing it in your mouth, it's just elegant to pause.

Like in a restaurant, you pause, you think about the food you offer it, and then you eat with gusto. Lama Zopa loves to do graces. I heard he can go on for an hour, an hour and a half on the grace.

I heard he took a long plane flight, and they offered him a meal. He started grace. And then they said, like an hour and a half later, they're like, we're landing now.

We have to take the food. And he hadn't started eating yet. He's still doing his grace.

And they took the food. He never ate the food. Then he said, but I got the essence out of it.

I got the most important thing out of the food, which is I offered it. I didn't get to eat it. So this is a very famous grace, except you have to change the last line.

So I'll help you on that. But here we go. Let's go through the meaning of it, and then we'll stop and start to prepare our offering.

GANG CAN This GANG is spelled with an extra S. For those of you who care, start dictionary entry. GANG-A GANG means what, where, who, or when.

GANG-A GANG is an interrogative particle. But when you add an S to it, GANG-A SA GANG, G-A-N-G-S, it changes meaning to snow. It becomes the word for snow.

In Tibet, there's two main words for snow. One is KA-WA, and one is KANG. So KA-WA and KANG are synonyms.

So what we have here is KANG. The most famous use of the word KANG is in GANG CAN, which means having snow, or snowy. It's a reference to Tibet.

It's a nickname for Tibet. They're called KANG CAN, means Tibetan, or snow mountaineer. Himalaya.

In Sanskrit, it's Himalaya. Stop dictionary entry. So KANG CAN means in the land of snow.

SHING DA means... What's SHING mean and what's DA mean? SHING means wood or tree, workshop.

And DA means horse. SHING DA means wooden horse, which is the Tibetan word for a cart. You know a cart, a coach.

A coach for the horses, right? It's called a SHING DA. SU means system.

SARATASAMU RASAMRTHA. JE, JE with the pre-nasal means to open. We had JE as to divide or to make categories.

And here it means to divide the wall with a door. You see what I mean? When you open a door, you split the wall.

It's a cool word, JE. So SU JE means to start a new system, to introduce a new system. SHING DE SU JE, start dictionary entry.

SHING DE SU JE or SHING LTA SU JE. It's both ways, you see it. SHAGYI KUSHIMA SHING, RADHA-TATHA, BHAGYI KUSHITAI, SARATASA, NARASOLA SU, AUM, VAYA, ANJADHA, NUJE DA, JE.

That's the Tibetan spelling. English spelling, S-H-I-N-G, R-T-A with an optional apostrophe I, S-R-O-L, apostrophe B-Y-E-T. Okay, say SHING DA.

SU JE. This is an idiom in Buddhism, and it's a very, very crucial idiom. It's very, very important.

And it means any person who comes along between the time of the Buddha and now and makes a huge, major contribution to Buddhism, who makes a breakthrough in the presentation of Buddhism, not the content. Why? I mean the person who taught it the first time was omniscient.

They saw all things in the universe. They saw that you would pick up this book and start a new presentation. So it's not like they didn't think about it, okay?

But throughout history, there have been extraordinary individuals who make a major contribution to how you present it to the next generation. So, you know, and today we'll be playing rock and roll, and that's very appropriate. And a hundred years ago they were banging on cymbals, okay?

When I first came to the temple, I came from Princeton. I was in the chapel, you know, with the organ and the choir, you know. The next day I'm in this temple and they're going, and I'm like, you know, couldn't you just play organ music, you know?

And every culture, every generation needs a different music. They need a different presentation. They need different clothes.

They need a different hairstyle. And it's very crucial that you adjust. We're going to see it later.

You have to adjust to your times. Or you teach yoga. You teach Buddhism and you're a yoga teacher.

But you can't be a college professor and turn on the younger generation who wants to do yoga. So you should manifest as a yoga teacher. It's better, okay?

Or you should wear a suit if you have to wear a suit, with a tie. And the next day you should wear yoga clothes and the next day you should wear robes. And that's appropriate, okay?

So, shingdra sulje means people who come along and make a major new presentation adjustment, okay? Traditionally there are only two in India, okay? Yes.

Yeah, they say Arya is sangha and Arya is nāgārjuna, right? Right? I don't think so.

Anyway, for the emptiness teachings, the presentation by nāgārjuna was groundbreaking. And the presentation by a sangha of the love teachings was groundbreaking. So they are called groundbreakers or something like that?

I sometimes call them innovators, but I think it's more like a groundbreaker. Cutting-edge presenter. There have only been two in the history of Buddhism so far, in two and a half thousand years, okay?

But here, they say, gangsheng shingdra sulje songkhapa, groundbreaker from this knowing land. So it's a big compliment. It's like, you're the third groundbreaker to come in two thousand...

At his time it was like two thousand years. That means how important he is to Buddhism in this world. And it's not an exaggeration.

In my opinion, it's perfectly justified. His innovation in how to present the teachings, he deserves to be considered the third innovator or the third groundbreaker in two and a half thousand years. He deserves to be called shingdra sulje.

I think. What was his big innovation in the presentation? Lamrim.

That's what he's studying. Cool? That's cool, right?

All right, shingdra sulje songkhapa. Then they go to his main disciple, his right-hand man. And if you're looking at a thangka, he'll be on the right, which is the left.

Why? Yeah, you always think of his right, not the person who's standing in front of the painting. You always put yourself in his shoes, and then right or left.

So be careful when you translate a book. You might have to reverse it for a Western audience. On Songkhapa's left is Gyaltsabje.

In the Tibetan, on Songkhapa's right. Because from inside the painting, he's on the right. And that always means the right-hand man.

And in Buddhism, in some traditions, right-hand means primary. Right-hand man. So, who is Gyaltsabje?

By the way, Gyaltsab means, his real name was Dharma Rinchen, okay? Dharma Rinchen. And that dharma is not the dharma in the Sanskrit dharma.

It's a Tibetan dharma, and it doesn't mean dharma. It's just a personal name. It can be related to spreading the teachings, but it's not D-H-A-R, it's D-A-R.

But they call him Gyaltsabje. Why? Yeah, Gyaltsab means throne holder.

After Je Tsongkhapa passed away, he was the Gyaltsabje. Do you remember this scene in the painting? He takes his yellow hat off and throws it like a frisbee to Gyaltsabje.

And then everybody says, oh, he's passing his lineage on to Gyaltsabje. And Gyaltsabje's like, caught it, perfect. And then that lineage passed away shortly after that.

So, he is the Gyaltsabje. You see what I mean? He's not Gyaltsabje, he's no Gyaltsabje.

Je means what? Lord. So sometimes Je comes before, sometimes Je comes after.

You can say Je Tsongkhapa, or you can say Gyaltsabje. He's a wangchuk. Wangchuk means Ishvara.

Here it means absolute lord. Ishvara makes planets in his spare time. He can go to...

By the way, you deprived me from St. Francis' jazz breakfast tonight. He'd go to St. Francis' jazz breakfast and take a little piece of the quarantine egg biscuit and make a planet. That's Ishvara.

That's how powerful Ishvara is. I don't know why I'm thinking about that. Then he's the lord of Rigpa.

Mudhop Rigpa. Say, Mudhop Rigpa. Extremely rare and difficult expression in the most common prayer ever done in Tibet.

The most common grace in Tibet has an impossible word in it that nobody knows what it means. If you ask any Tibetan, they'll say, I don't know what it means. So lu means lupo.

What's lupo? A thing, but more specifically a functioning thing. Something that does something.

So a computer is a lupo. A car is a lupo. A handkerchief is a lupo.

A cup is a lupo. A thing that does something. The Sanskrit is bhava.

In a general sense, it can mean anything. But here it's mainly a functioning thing. Since we're late, we must be more late.

What's the definition of a lupo? Anything that performs a function. Okay, good.

It's like your name in the monastery. If you don't know that, you shouldn't even walk into the big room because you're going to get killed. It's a frightening place, the big room.

Okay, lupo. So lupo top. You know top from top shi.

Top means top. Rupa means the power or force. Rupa means logic.

With the S it means logic. So he was the absolute lord. He was like the creator god of lupo rupa, of logic.

So the whole thing means lupo rupa means logic. He was the creator god of all logic. But why do they call logic the power of the thing?

Why do they call logic the power of the thing? And that's what you can't find in any book. It's an oral tradition.

It's very difficult. Then the classic example is, say, dundengi lala chö che me yö te dundengi chöpa yöpe Consider a faraway mountain pass over which you see a plume of smoke. Fresh, billowing smoke.

me yö te What's that mean? There must be a fire going on there. It's like you drive around Phoenix and you see a huge black cloud.

It's like there's a car on fire or something. duwa shuk chenpo yöpe chö duwa lolo yöpe chö Because there's billowing smoke, like huge billows of black smoke. So there must be a fire going on under the smoke.

Can you see the fire? Can you deduce the presence of the fire? So that's logic.

That's the purpose of logic. Why do Buddhists study logic? Did you have a past life?

So you can't see it directly at first, but you can deduce that you had a past life, because you came into this life with a certain face. Everybody's proud of their face, you know, or sad about their face, but it wasn't your fault, okay? Those who have a beautiful face, you can't take credit for it, but we do, right?

And those who don't have such a beautiful face, don't worry about it. Somebody else made your face. It wasn't you.

Why do people have different faces? Duh! Because before the face came out of your mom, the causes were planted by somebody else.

So based on the fact that you have a face, we can say you had a past life. That's all. It's muddhok.

That's the power of your face. Get it? The face has the power to allow me to deduce that something happened before.

There's a power in the face. The face, the current face, has the power to inform me or to imply that I had a past life. Got it?

So logic is sometimes called the power of stuff, the power of things. Because the smoke, the smoke has the power of what? It allows you to deduce the following.

If you have the faculties to interpret it correctly, the smoke has the power to allow you to see a fire in your mind's eye. And for spiritual stuff, that's essential. Logic is essential.

There's so many spiritual things you can't see with your eyes. You must use muddhok. You must use the power of the things which you can see to extrapolate the things you cannot see.

And if you can't do that, you'll never be a big practitioner. You'll never get enlightened. Not possible.

We need to develop the capacity to deduce things correctly as a Buddhist. As a Buddhist, logic is like super sexy. Because if you develop that muscle called reasoning, you can see all kinds of stuff that other people can't see.

Because of the power of the things you can see. Got it? Muddhok rikpa.

Very rare word, very rare idea. Who was the king of that? Gyaltsabje.

This is a phrase of Gyaltsabje. So Gyaltsabje wrote a commentary to Dharmakirti from Anavartika. Very, very famous.

We have winter debates every... We study that book for three months every year for 25 years. Then we have inter-monastic winter debates.

It's called janggunja. For one month, we debate all day, and many days all night. It's called sang...

sang... sempe damja. It means all night long.

All night. We debate all night and then we don't sleep and we keep going all day, under the sun. And it's cool.

You lose your voice about six days in bed. And everybody's going... And your hands are bleeding.

Your hands split open and then when you go like this, you spray blood in the other guy's face. And it's like awesome. Anyway, at the winter debates, if you go for a month, and these are competitions between the monasteries, each monastery sends a team of 50 guys, you cover about five pages in a month, debating all day and often all night.

You cover five pages of Gyatso Japa. That's how hard it is. That's how...

He's a wangchun. He's a god of wazi. It takes five...

It takes a month of constant debating to understand the first five pages. Very difficult. Extremely difficult.

And deep. Beautiful. Sexy.

Okay. Now... Sorry, we're running over.

Say, tong-ap, ten-pay, da-po, ke-duk-je. So ke-duk-je is Gyatso Kapa's other famous students. So there are three famous guys.

They're called yab-tse-tsum. It means the spiritual father and the two spiritual sons. And together, they are considered the sok-ching of our tradition.

The axis or the main beam. Something like that. Crucial beam.

There must be some word in structural. The beam that holds up all the other beams. Yeah.

It's the ridge, and then all the other beams are leaning on that big beam. It's the main beam. So they are considered the sok-ching of Gelugpa.

You guys are Gelugpas. Okay? Sorry.

Dalai Lama's lineage. Royal Norwegian Dalai Lama's lineage. Gyatso Kapa's lineage.

So he's going to praise ke-duk-je. Because we are in the middle of a prostration, right? Do and rak means what?

Yeah, open and secret teachings. Open and secret teachings. Tong-ap.

Ten-pa means the teachings. Da-po means... Da-po means like you're the owner.

Da-po means like the person who owns the house and rents it to you, or the person who owns the car, the da-po. Okay? So it contains the word dak, right?

Which means self. So dak-po means like... I don't know how you say that in English.

Like a good football player. So he owns the football field. You see what I mean?

Like nobody can stop him. He can run anywhere on the field he wants, because he owns it. He like owns the field.

He owns the field. So he's like dak-po. He owns all the sutras and tantras.

So Ketur-je had an extraordinary ability to... He wrote extraordinary commentaries on the open teachings, but he also wrote extraordinary teachings on the secret teachings, especially Kalachakra. He was a great Kalachakra teacher.

So he's called... He owns the open and secret teachings. By the way, Ketur-je also wrote a logic text which ain't too shabby, and I think it's more appropriate for Westerners.

It's easier than Gatsap-je's. You don't have to spend a month on the first five pages. You can read it and get a very good overview of logic.

So I think we should try to translate that. I think his book is more helpful than Gatsap-je's. For most people.

Gatsap-je's is like an acid trip. I read somewhere that... What's his name?

Edgar Allan Poe always drank some wine before he wrote. To read Gatsap-je, you have to be in an altered state of mind. Like you have to drink some wine or beer or something.

You have to be in an altered state of consciousness to read Gatsap-je. But Ketur-je, you can sit down and read like a book. And you can study it.

So I think that'd be useful for Westerners. I'm kind of picking books like that for Westerners. Okay, last thing.

Gyaltsen gyulpar che la chaksalo. Gyaltsen means the father and his two spiritual sons. Gyulpar che means...

We studied che the other day. Dangchepa. Along with.

So he's bowing down to the father, to the two sons, and the gyul, the lineage. Along with all the teachers who have come down from them, of whom you are the most recent. Of whom you are the latest one.

As of today. You are the latest one. You are at the end of that lineage.

Chaksalo. I bow down to you. I bow down to you.

Chaksalo. If you want to do it as a grace, and then I promise we'll stop, okay? If you want to do it as a grace, here's the proper fourth line.

Kanchen Kepsi Gyalwa Yoddse Sumngang Pidsupa Got it? We'll change the fourth line. It means I offer you my hamburger, I don't think anyone scrambled anything, whatever it is.

And it is the most famous grace in our lineage. So you should learn it. Even in English, you can do it in English.

You can change the last line to... Well, you would change the opening lines in English. You would say, I make this offering to the three victors, the father and his son.

And then that becomes a grace. And you should learn it. It's the most famous grace there is.

And you shouldn't eat food without offering. You should not eat food without offering. Sun, meaning three.

S-U-N Sun La So Pa Po Sun Lam is two of the three. L-A S-U-N L-A Sun La So Pa Po Good? Got it?

Okay? All right. It's time to rock and roll.

[Говорящий 2] (59:53 - 1:01:41)
The call. You want to do it? Chant.

Chant. Chant. Chant.

Chant. Chant. Chant.

Chant.

[Говорящий 1] (1:01:43 - 1:02:37)
Chant. Chant. Chant.

Okay, cool. We taught 10,000 people last year in B.C. I think it's around 10,000 people. And we have to teach them general things because we don't see them for very long.

and we don't know them very well, and they're often not Buddhist people. But four times a year I get to do deep stuff to the people who are most serious. So you are the cream of those 10,000 people, okay?

And it's a pleasure to teach you, and it's a pleasure to see your dedication. Keep going, okay? So you can be the next one.

Because you're the ones who have to hold it, okay? Those guys are going to go make money or have a baby and stuff, which is fine. You should also do that.

But then you're going to go deeper also. So you are the cream, and I have a lot of hope in you, and I hope you will.