«Дар освобождения», курс 26 «Реальность кармы», занятие 11

[Speaker 2]
Then please relax your fingers.

[Speaker 1]
Small smile on your face.

[Speaker 2]
Eyelids relaxed.

[Speaker 1]
And your mouth open, just a little bit if you want.

[Speaker 2]
Chest forward.

[Speaker 1]
Shoulders back. And tighten your stomach just a little bit.

[Speaker 2]
Straighten your spine. And come to your breath. We'll take ten slow, long exhales.

[Speaker 1]
And then invite one of the teachers in your life, someone who is an important teacher in your life, to please come and sit with you. Then think of some quality that they have, something about them that made them a great teacher for you. Then open your heart and tell them, about any mistakes you made in the last few days, and promise to try to correct yourself in the next few days.

Then share with your teacher something beautiful you did in the last few days. There's a lot of beautiful things going on at this retreat, and just share with them, like you would come home from school when you were a kid, and you would tell your mother about something good you did in school. Then ask your teacher to teach you.

All through the day, maybe they come in the form of problems, or lessons, and ask them for teaching.

[Speaker 2]
Then ask this teacher to stay in your life and keep influencing us.

[Speaker 1]
Then I'd like to go deeper in the meditation we did yesterday. We were looking for the karmic cause that created this teacher in our life, in this life. Yesterday you were looking for the karmic seed that created this teacher in your life.

It's very difficult to have a direct perception about our past life. But there's a meditation we're going to do today where you can use the first two laws of karma to look backwards in time. So, first law of karma is that similar things make similar things.

Watermelons make watermelons. And the second law of karma is that tiny, tiny, tiny things we did in the past become big results in this life, like a tree comes from a ... Those trees outside right now, those huge trees, each one came from a tiny seed.

And the second principle of karma, or the way it works, is that the small things we did in the past create bigger realities, like the seed of the tree that's out there, that already grew. We can't see the seed of those beautiful, huge trees right outside the door here. We cannot see the seed that created them.

But we can see that seed with our logic. And this is the famous third eye in Buddhism that grows on your forehead. So with this third eye of understanding, we can get a pretty good picture of the seed that grew those mighty trees outside.

And in this lifetime, this meeting with a beautiful teacher, maybe school teacher, maybe our parents, maybe spiritual teacher, this special meeting in this life, it must have come from a small seed in a past life. So in this meditation which we did yesterday, I'd like you to just use your imagination. And make a story in your past life.

How did you plant the seed for the teacher you met in this life? And it's important not to exaggerate or to tell stories to people about things we can't really see. But if we admit that we are different, but if we admit that we are just imagining what might have happened, then the imagining that comes in our mind, the movie that we write in our mind, it also has a seed.

When you try to use your imagination, there's a reason why certain images come up in your mind. So, if you do this meditation every day, you can get in touch with the real seeds by imagining what might have happened. So we'll spend about, I don't know, five, seven minutes.

Just spend that time in your own imagination about how the seed might have been planted to meet your teacher in this life. Then I'll ask some people to share. I think yesterday there were a lot of inspiring, imagining seeds.

And if you keep doing it a few times a week, at some point you will reach the direct perception of your past lives.

[Speaker 2]
Okay, we'll start. Okay, please come back to your breath.

[Speaker 1]
Long exhales, three long exhales. Imagine you are giving away the good karma of this meditation.

[Speaker 2]
And you can open your eyes. Take a stretch.

[Speaker 1]
If you'd like to share your imagination or your perception, please raise your hand. I saw myself a woman, and I was running an orphanage. Nature taking care of many children were not mine.

And I had a stillbirth. And I still had milk, so I had a baby in my arms. And there were other children running around.

From that action, telling stories, I have in my life Geshe Michael, the best storyteller I can imagine. And from taking care of all these children, I have so many wonderful teachers in my life who have taken care of me and shared their wisdom.

[Speaker 2]
Cool, thank you. It actually takes place over two lifetimes. The first one was in a coliseum in Rome.

[Speaker 1]
Don't forget to pause for Alex.

[Speaker 2]
What was that?

[Speaker 1]
Don't forget to pause for the translation. We have to dance in the translation. This took place over two lifetimes.

The first one was in a Roman coliseum. I was married. They put me in the coliseum.

There were tigers, and that was the end of that life.

[Speaker 2]
And the next one is many years later, also in Italy, in Pisa. And I'm helping to build a tower, and we're working on the foundation. I'm on the west side.

And there are some Asian-looking people on the east side. And I befriend one of them. And I sort of neglect my duties on the west side to talk to my friend on the east side of this tower.

And one day he holds up a small piece of steel, and I see him with his hand over to the steel, and he brings it towards his face.

[Speaker 1]
His hand.

[Speaker 2]
And then he brings his hand to his face and pushes it towards the steel. And that's the end of that lifetime.

[Speaker 1]
Cool. Anybody else? I think I have it.

[Speaker 2]
I have it. Go. Okay.

[Speaker 1]
Well, my meditation started with a real thing. My mother gave me a book when I was in elementary school, and it was about the life of a monk in Tibet. I read that book about, I don't know, very many times, and I discussed it with my mom.

And my mom told me that I would find great teachers in my life. And I had forgotten about that until now.

[Speaker 2]
And my meditation, I think that we shared, she was my teacher or something in the past.

[Speaker 1]
And she told me how wonderful it was to serve a teacher, and that I would find great teachers.

[Speaker 2]
And this was just so long ago that I had forgotten, and it just now came to my mind.

[Speaker 1]
And now that my mom has dementia, and it's so difficult, it's all kind of... So, that was really it. Thank you.

[Speaker 2]
Hello.

[Speaker 1]
Hello, Geshe-la. Hello, every Buddhist of us. My mind created a movie called Karinpochi.

Karinpochi. Karinpochi. The movie.

He created the movie in the mind. That movie is about the Tibetan people for the privileging trip to the Tibetan mountains.

[Speaker 2]
There is a picture in the movie.

[Speaker 1]
There is a picture in the movie. There is a couple.

[Speaker 2]
They come to this privileged trip to the Tibetan mountains, and they pull in the car, and also a dump. A donkey.

[Speaker 1]
There was a couple coming to the mountains, and they were pulling a cart.

[Speaker 2]
Others ask, why don't you use this donkey to pull the cart?

[Speaker 1]
The other people ask, why do you pull in this car while not use the dump to pull in the car? Why are you pulling the cart by yourself? They came pulling a cart, and also a donkey.

And they asked, why the donkey is not pulling the cart, while you are pulling the cart?

[Speaker 2]
The master said, it is because I want to take this donkey to the mountains to free it from the path of birth.

[Speaker 1]
and asked this dog to cycle around the stupa and then he can get rid of the animal realm in this life. And he said, I want to take this donkey to a stupa so that he can stop living in the animal realm.

[Speaker 2]
此时,我就感觉到,这个驴就是我的前生。 因此,我感谢着主人将我脱离到畜生道。 When I saw that movie, I felt like I was let down in my past life and I'm grateful that my hostel can help me to get rid of the animal realm.

[Speaker 1]
当我看了那部电影时,我感觉到,我就是那只驴。 我感到非常感谢主人帮助我脱离畜生道。

[Speaker 2]
正因如此,才有今生遇到格西老师。 Because of that, I have the opportunity to meet Geshe-la this life.

[Speaker 1]
因为这件事,我有机会见到格西拉。 Thank her very much. 谢谢。

Thank you, Geshe-la. 非常感谢。 Maybe one more.

Can I... Can we do two? Let's do Gabriel, and then one more after that.

I just feel like he has a very interesting one. Okay. Okay, I think mine is also related a little bit with what I have seen yesterday, but today I got a little more.

Okay, yesterday was for me the feeling that I have been close to someone like a master for me for a period of time. I served that master for a period of time. I served that...

I have served that master, but I have done something really bad. Something like broken a vow or more vows. I don't know, something pretty bad.

Because there was a strong feeling of guilt. And yeah, even things like the yoga practice that I discovered right now in this life at the age of 37. And I like it from the first moment.

I couldn't understand why it didn't come early on.

[Speaker 2]
So late.

[Speaker 1]
So late. So there is a feeling of me going through hell or somewhere. And this meditation today, it was just the image of a beautiful, like handsome and rich person.

And it was just a moment of catching our eyes, watching each other. And for a moment I thought about this could have been Buddha, but before he was teaching anything. So there was no teaching, nothing.

But I got the feeling that I might have been the reason of suffering for him to go and do the teaching. But I had the feeling that maybe because of my suffering that person started teaching. It was a moment of looking at each other very intensely.

Those beautiful eyes of an Indian person that I could see. And my state was not of control or bliss. No, no, no.

Far away from that. The opposite, I would say. Still with the feeling of guilt and I might have done something pretty bad.

Okay. Thank you. One more.

I think in the back. Good morning everyone. I wanted to tell you how in my imagination I wanted to do the exercise that I proposed to myself.

I was going through life and life looking for the seed of having in this life such an incredible Master. And suddenly I saw myself as... Shall we dance tango?

Okay. In my mind I started imagining far past, in previous lives what kind of seeds must I plant to have this amazing teacher in this life. The first thing that came to my mind is a little kid that was like bowing He was down on the floor and there was a bunch of people and there was a bunch of people who was making a wall for the kid but there was a teacher talking and so I started to sneak between the legs of the older people and some of them tripped because I was little children sneaking between their legs and I made a visual contact eye contact, a gaze with the teacher and I saw in those eyes the same eyes that I see now in our teacher and then in that moment I saw that he was teaching something that I really loved and cherished which is a Christian prayer of Saint Francis of Assisi Wherever there is darkness may I bring light Wherever there is hatred may I put love I don't know if you know it but it's a so beautiful prayer and I thought that this eye contact with that teacher when that prayer was happening of Saint Francis of Assisi generated the karma as a small plant seed that created Keshe Michael in this life and I remember that I went to the town of Assisi and then I visited the house of my teacher and his partner and all his story because I was always very devoted to them and thanks to his meditation I remember all of that

[Speaker 2]
Chen Chen, you have one, right?

[Speaker 1]
My imagination was pretty wild I was almost in a kung fu movie or something I saw in my meditation that I was a very handsome monk very handsome like in ancient times like in ancient China and I remember that I was sitting in the main room of a temple like a Chinese traditional temple and I was meditating at first I was practicing alone I think, I was like praying in front of a statue of a Buddha I was looking for an answer like I was looking for a way out and I was practicing martial art like in my free time and I live in a really high and deep mountain and there's a very deep cliff there and I would just look far far away every day in the morning and I would pray in front of the Buddha statue and please give me a teacher and find me a way out and later on I carried my luggage and I went down to different mountains to look for answers through different temples so I remember I stopped in one of the temples and I somehow ended up working in the kitchen and I was cutting the woods and filling the water in the kitchen and then Geshe-la came in and he started to teach me how to chop the woods and how to fill in the water and I was so proud and I felt so unhappy that he was teaching me how to chop the woods so there was this very strong feeling of pride like my first encounter was Geshe-la and then I saw Geshe-la was teaching lots of monks and I was one of them so it's kind of like during daytime I would listen to Geshe-la's teaching and in my free time I would go back to my kitchen and cut the woods but I still was looking so it ended up I didn't feel like Geshe-la was I wasn't tamed I'm still debating with Geshe-la in my free time I feel like I'm looking for an answer but I'm not sure that you're a teacher then the last thing I felt like I was sitting on a throne and I was teaching lots of monks then I felt guilty I felt like I'm not so good that I could teach so many monks and then it ends the meditation thank you okay, one more we'll do one more now and we'll do some more tomorrow thank you Geshe-la thank you Pukachi so from yesterday till today I was just trying to meditate on how I met Geshe-la so several years ago I had a dream I dreamt that I was in some kind of a retreat like the previous location that we had been to in Guadalajara and I remember that I was in that retreat and then Geshe-la was walking towards me like facing me slowly and then Geshe-la held my hand and suddenly I flew with him into the sky and then Geshe-la took my hand and I flew with him to the sky and then I saw like there's a big piece of grassland and there were so many tents like setting up on that piece of land and there were so many people sitting in the tent and there were people coming from different countries all over the world and then we landed like a plane under a tree and Geshe-la told me some words I don't remember and I told Geshe-la in English Thank you Geshe-la So we were flying before right and then later on we landed under a certain kind of a tree and then Geshe-la said something to me which I don't remember but then I remember very clearly that I speak in English to Geshe-la Thank you very much and then we flew until we landed under a tree and Geshe-la taught me and I remember that I was speaking to him in English Thank you Geshe-la Then my mind goes to last night that I was here and accepting the wishing vows for Bodhisattva So it reminds me of my last night's experience so it reminds me of my last night's experience Like I took the vows the wishing vow and then on my way back to my room I saw a mother holding a little baby and then the baby smiled at me and at that moment I felt like this baby is an angel and he was really happy was what I did. And then when I went back home to my room, I kept thinking about the face of the baby. I felt like he is an angel and he's happy with me that I finally did something correct.

And I felt like for my many, many previous lifetimes, I should have done this earlier, but maybe like Krishna asked me to urge me to do this earlier. But after so many lives, I finally did something correct. And this morning when I woke up, I still kept thinking about the little baby and the angel's face and he was happy with me with what I did.

So I felt like I really did something correct. Last night, after taking the Bodhisattva's boots, I went out and I saw a mother with her baby and the baby had an angel's face. And I went to my room and I thought about the angel's face of that baby and I thought that I finally did something right, something that for many lives Geshe-la told me and urged me, motivated me and suggested for me to do, that I hadn't done.

And finally in this life, I did something that is correctly done. And in that comes the image of the baby's angelic face. Thank you Geshe-la.

Cool. One more from New York. Very short.

One more from New York. Short.

[Speaker 2]
So I always had this thought I was a monk in China. So when I started yesterday, I had that image, but it was more like watching, not feeling.

[Speaker 1]
So today, yeah.

[Speaker 2]
So I thought, well, maybe I should be looking from inside instead of looking at. So then, this is very short. I had this feeling I was a horse from the inside and the teacher was, his face was against my face, you know, very close.

You know how teachers are very sweet? It was very sweet.

[Speaker 1]
I was a horse and the teacher was hitting his face with mine, and there was a sweetness, because teachers have that. They have a sweetness. That's all.

All right then. We'll do some more tomorrow. Let's do a little book, then we'll take a break, okay?

We finished the three deeds of body, and we finished four that you do with your talking, and now we do the three mental good deeds. Again, these are raw karma. Much closer to where the karma is stored, so much more powerful.

DGE PA RNAB SEMS KYI ZHIG NI Number eight is called RNAB SEMS in Tibetan. It's a very, very unusual word. It's unique.

The essence of RNAB SEMS is you feel unhappy or jealous or angry, when other people get something good. This is my specialty. Everybody has one specialty.

This is one of mine. GZHAN GYI NOR DANG YOD BYED DE Maybe it's focused on other people's material wealth. For example, if you walk around downtown almost any city, you see lots of people wearing beautiful clothes, or there's many beautiful objects there, and you get this strong feeling that, I wish I could have those.

I wish I could take them away from those people. The conception, you are focusing on another person's body or another person's things, and you are wishing that you had them instead of them. DE KUN LONG SBYOR BA THAR THUGS RNAMS BYAS LAS RNAMS BYAS LAS SEMS GCIG GIS BSTAN DU SBYOGS DGOS PAS I don't understand this, but let's see how it works out.

The motivation, the action, and the completion, all of those must be established with respect to one mind, but I don't know where he's going yet. KUN NONG NI NOR SOGS DE DANG DE DAG GYUR GYUR NA NYAMS PA The motivation is that I should have the thing which that other person has. The emotion is duksum, all three poisons.

It could be malice, like I don't want that person to be happy. I want to take away what they have. It could be desire.

I want that thing for myself. How about ignorance? Yeah, I would feel better if they didn't have it.

I think it comes down also to the thing that taking is the way to get things, rather than giving. THAR THUGS NI DE LAS KYANG ZHUGS DRAG TU SONG NAS The completion is when the thought gets stronger and stronger. RGYUD NOR SOGS DE DANG DE YONG THAB BYED PAR THA BYED PO And you finally decide that you will take some action to make that thing your own.

So I think what that other sentence was saying is that all of these take place within one mind. You don't take an action outside of... The whole SHI'I BSAM PA SBYOR THAR THUGS is taking place, the four steps are all taking place within one person's mind.

RANG GIS NOR LA'ANG SNAB SEMS SKYE BA YOD CING He said you can also have this feeling of the four steps of the karmic seed, the four steps of the karmic seed, inside your mind. You don't take the action, but the four steps of the karmic seed are consumed and a bad karma is generated inside the mind. RANG GIS NOR LA'ANG SNAB SEMS SKYE BA YOD CING He said you can also have this feeling about your own possessions.

Like almost to be too attached to the things you already own, or the friends you already have, or the beauty you already have. RANG CHAGS LHA SA'I DROM GOR LTA BU ZHIG SBRO BA NA'ANG Then monks like you and me, we like to go into Lhasa City and walk around the marketplace. It's possible just during walking around the marketplace that many many thoughts of I would like to possess this, I need this, will come up in our mind.

It's like walking through a shopping mall. Then he says RANG GIS YID LA GANG CHUNG DRAN DU MIN JUS PAR This is a very Buddhist phrase. Don't let your mind just think whatever your mind wants to think.

When those random desire thoughts come up in your mind, then try to see RJES LA SNYING PO MED PAR BSAM Think about how all those beautiful things in the mall have no essence. SNYING PO BSTAN means you should be applying the medicine in your mind immediately in the mall as the thoughts come up. So I think it's really important to understand what desire means here.

Because there's been a lot of mistake about it in the past. People think it's wrong to want a house. It's wrong to want to have a nice car.

It's wrong to be attached to my family. Or my body. And that's not the problem.

Car, family, house, work, these are not the problem. The problem is you don't see their emptiness. Then there were some wrong ideas came into Buddhism just after Buddha passed away.

And those wrong ideas stayed for about 500 years. And it was like, you should see that a family is empty, car is empty, house is empty. You shouldn't want anything.

You should go stay in a cave. Then Nagarjuna came. What do you call?

Nikarjuna. Nikarjuna. That's his book.

And he really made clear what is a bodhisattva. Then I keep thinking, this morning I had a short talk with an old friend of mine. Alfredo Culebro.

He's here. From Leon. And he's an old friend of Alejandro's.

And he was telling me, he went to Diamond Mountain. He went to our retreat center in southern Arizona. There are 30 retreat cabins there.

And I don't know, what year did they start? Where's JB? Is he here?

Oh, what year did you guys start your three-year retreat? Started at the end of 2010. There was a group of amazing people.

Each one built their own meditation cottage. They did a three-year, three-month, three-day silent retreat. Then they donated their cabin for free.

They gave away their cabin to Diamond Mountain. So those cabins are sitting there. Anybody can go there.

You can do three-day retreat, one-week retreat, one-week retreat. One-month retreat. And there's a staff there who take care of you and help you how to do retreat.

So Alfredo, he just went there. What month was that? In March.

And he did a two-week retreat. I used to do this kind of retreat. I will meditate about how to improve my business.

I think it was in one of those retreats that we started the input project to save the ancient books. So Alfredo has a beautiful family. He does triathlons with his wife.

They run around ... I will never do that, but ... exercise with his wife.

I have seen his parents ... I went to their restaurant. They have a small restaurant.

I met his parents. They have a small restaurant in Mexico City. And he has a beautiful relationship with his parents.

And this year he has taught seed principles to 6,000 people in Mexico. So, why am I talking about that? I think that's the ideal Buddhist life.

He has a nice family. He does his meditation. He does exercise every day.

He has nice children. He takes care of his parents. And he's successful in his business, very successful.

He's a businessman. A spiritual family man. And bodhisattva means help other people to be like that.

So the problem with the family or house or money is not the family or the house or the money. It's do you see the emptiness of those things? And then many Buddhists don't understand what is the emptiness of those things.

I don't know in Spanish, but in English we have this expression, my life feels empty. I don't have any purpose. I don't feel happy.

And so I feel my life feels empty. So when the Lama says you are walking downtown Lhasa, you get attracted to all the things you see. You should remember their emptiness.

It doesn't mean those things are meaningless. It doesn't mean that. It doesn't mean house is meaningless or car is meaningless.

It doesn't mean that. It means like the pen, okay? How do you feel about the car and the family and your children and your house?

If you want them, if you want to have a successful family, successful work, it means see the emptiness of those things. It just means see they are coming from you. It doesn't mean they are meaningless.

It doesn't mean house is meaningless and cave is meaningful and a car is meaningless, but a burro is meaningful. It's not like that. A burro?

Yeah, donkey. That's not the meaning of emptiness. It means you have to understand they are coming from you.

You should have a nice car. You should have a car that gets you to Chalapa from Guadalajara. You should have a house, a comfortable house.

Small comfortable house. I bought a small comfortable house. I don't want to pay rent.

I don't like to pay rent. I own my house. I put solar.

I don't have electricity bill. The garden water comes from the roof. I collect the water from the roof in a big tank.

And a lot of my food I grow outside the door. It's fresh. I don't have to go to the store.

It's better than Whole Foods, Amazon Whole Foods. And that's fine. If you have an old car that breaks down all the time, you don't have time to meditate.

I tried to stay in a cave. I told this story many times. It's a canyon about an hour from the house where I live now.

Perfect canyon. Nobody knows it's there, and it has a river. And it has deadly rattlesnakes and spiders everywhere.

And after trying for one week, I decide house is good with a door. So, what they call desire in the schools of Buddhism, which came for about five hundred years, after the Buddha, lower Buddhism, you shouldn't have family. You shouldn't have a car.

You shouldn't have a house. You shouldn't have nice clothes. That's not the meaning of emptiness.

Emptiness means if you want those things, understand you must give them to somebody else. We're going to have a talk by Hema sooner or later. Where are you?

She's outside listening, taking care of her children. She's with her child. They are helping make houses for 180,000 people.

That's the best way to get a house. Scott Norid told me, first of all, Scott told me, I don't know, we've known each other for 13 years. Then about, I don't know, five, six years ago, he said, I love traveling with you Geshe-la, but I would rather have a wife.

So I said, no problem, just plant a wife who can travel with us. Then he did the four steps, and he planted Auri. She says she planted him.

Then a few years ago, they came to me, they said, we're tired of paying rent. We want to buy a house and not pay rent. So I don't pay rent.

I have no house expenses. I have like a hundred dollars, like nothing. So they asked, how do we get a house?

And they did the four steps. They are four step masters. And they got a very nice place in a huge city called Rimrock, Arizona.

No debt. No mortgage. They pay cash.

How? They helped someone else to get a house. That's the way they bought their house.

So it's not wrong, in this number eight, bad deed number eight, the bad deed is not to the bad deed is not to want a nice house. That's not a bad deed. Or to want a beautiful esposa.

Or to want a car that doesn't break. That's not the problem. The problem is when you try to get it the wrong way.

Reach out, try to get. The palm is down, right? And when you see the emptiness of a house, it means you understand the house you can get with your hand down doesn't exist.

That's the emptiness of houses. I'll say it again. The house that you can get by taking doesn't exist.

That's the emptiness of houses. Bad deed number eight, try to get that kind of house. You will waste your time.

You will get frustrated, right? What's the opposite of bad deed number eight? Yeah, turn it over.

Give a house to somebody. Help someone else get a house. Then that house will just come.

Talk to them. Ask them. They did it.

Okay, you can go to Scott's house. You can see it, and you can see the wife inside the house. Both created this way.

So, bad deed number eight. It's very difficult and it's very subtle. It's not desire.

It's stupid desire. Intelligent desire is wonderful. Otherwise there won't be any babies in the world.

No houses. I don't know, no cars. Everybody will be poor living by the side of the lake.

Sick, dirty, no teeth. Okay, that's number eight. All right, let's take a break.

Cappuccino also comes from ... It's okay to have a cappuccino. Okay, thank you.

You have to do it again. Repeat time. Okay, gupa nesam gyi she dang nyonmong so ngar tsik tsul gyi kap su shepa tar la Number nine is to be happy when other people have trouble.

Don't forget that this is in the top ten of the 84,000 bad deeds. And that means we must be doing it every day. All of us.

All of us. Constantly. You find out ...

even your close friends, you know, oh, she's having trouble with her husband or something. She got cancer. And then there's this ...

we have kind of sick curiosity. You know, tell me about it. How bad?

Are they losing money? And we all have this strange attraction to the problems of famous people, for example. What's it?

Brad Pitt and Angela Jolie. Many, many volumes of scripture written about their relationship. And when they had trouble, when they were saving the world together, they didn't get that much press.

But as soon as he threw something at her in their house, then all the details in every newspaper, you know, I heard many Buddhist people, including Geshe Michael, they say, I don't like to read the newspaper. I don't like to watch the news on the internet. Because it's all negative.

All about who ... what is terrorist ... which terrorist killed who today?

What stupid thing did Trump say? What stupid thing did Trump say today? There's a reason why they put those things in the news.

Because you watch it. You want it. You demand it.

There's plenty of websites that talk about, I don't know, biodiversity. But nobody looks at them. Because a human being wants some shocking news.

So we have to recognize that all of us have this problem. We all have this problem. I'm also more interested in Brad Pitt, that's why I know about it, than biodiversity.

So when you study these ten bad deeds, I think it's important to say, to admit that you have them. We all have them. If we didn't have them, they wouldn't be in the top ten.

If you didn't sow those negative karmic seeds constantly, they wouldn't be on the list of the ten main negative karmic seeds. When you see emptiness directly, which we're going to have our whole class about this afternoon, you see that you have them. The day you perceive emptiness directly, you will perceive that you have all of those negative karmic seeds.

You perceive that nobody comes to this world unless they have them. If you were born in this world, you have all of those negative karmic seeds. Therefore, everybody in this world has them.

It doesn't matter if they're up on the stage in a red suit teaching the class. If they were born in this world, they have them. So this is gupa nusem gyi shi, the shi sampa jor tar duk, the she, who, oh by the way, number, I didn't tell you what number nine is.

Oh yeah, I did. It's taking pleasure in other people's problems. The curiosity in other people's problems.

He says the person to whom you do it, in Lam Rim language, the she, he said, same as when we discussed harsh words, which is what number? Okay, I'm going to go back to six for you. Any person that you can hate.

He also said, back in her speech, he included a second category, a she. Does anybody have a memory that lasts more than 24 hours? Yeah, good.

I salute you. The weather, non-human things. It's possible to do number six, saying bad words towards the weather or animals, traffic.

I always burn dinner. I don't know why. I start dinner, then I go read a book, and the dinner burns, and then I say bad things to the dinner.

Then he says the other details follow as number six. KUN LONG GZOD DUNG SOGS GNOD PA SKAL BDOD PA'AM So the motivation, the intention, either you would like to hurt someone directly, here it says kill the person, kill them or hit them. That's easy, right?

The second part of the sentence here, BAR BU PO GOS NA, CI MA RUNG NYAMS PA means CI MA RUNG is the prayer that is used in the four immeasurables. SEMS CAN THAMS CAD GNAS RING CHAGS DANG, RANG BRAL BA'I DANG NYON NA, CI MA RUNG GNOD PA GYUR CIG GNOD PA BDAG GIS BYA'O Very famous. May all living beings come to have happiness and the causes of happiness.

You know, how nice it would be. CI MA RUNG means how nice it would be. DEN PAR GYUR CIG May they have it.

DEN PAR BDAG GIS BYA'O I will make sure it happens. I will take responsibility. So the first expression there is CI MA RUNG.

You can see it here. It means how nice it would be. What's the CI MA RUNG here?

Yeah, how nice it would be if that guy had a problem finally. This Obama, he's doing everything, you know, he's such a nice guy. He has a nice wife.

I think his wife should have been president now. I don't know what's next, but nobody asked me. He's made a lot of money.

He did a lot of good things. Then if you're irritated by him, KUN NA CI MA RUNG means I wish he would finally get some kind of problem. It would be so interesting.

Like some scandal about his marriage, or he stole money or something. I think people were disappointed that he didn't do anything interesting. SBYOR BA NI DE LA BRTZON PA DE LA BRTZON PA means the SBYOR BA, she is Sampa SBYOR BA, right?

SBYOR BA means you do something to encourage the other person to have a problem. THAR THUG, the conclusion is DER THAG BCAD PA means if I got a chance, I would do something to help him have a problem finally. Now the next section of the text is very important for all of you, especially who are going to be teachers.

How many people in this room have the seed to be a teacher? Everybody. I don't care if you want to be a teacher or you don't want to be a teacher.

You have a seed. In English, North American English, there's an expression. You can run, but you cannot hide.

Everybody in this room, according to Buddhism, everybody in this room has a seed in this life to be a successful teacher. You just have to wake up the seed. And don't think you cannot be a teacher.

If you made it to this room, you are one in a hundred million people. If you made it to this room, you are one in a hundred million people. So probably you have a seed.

So you should start thinking about it. It's disappointing to me when I know you have a seed and you're not teaching. I feel like you're wasting time.

You should teach somewhere. I know Aldo came to the first college term in Sedona. I heard now he's teaching ACI three times a week.

Three different levels every week for three different groups. And you can do it. You should start.

Do some kind of Diamond X thing. Talk to Tim. Okay?

You should do it. Don't waste time. You don't have much time.

Okay? I invested a lot of time in you. Now it's time to pay interest.

Okay? So, just think about it. Okay, even if you're teaching yoga, sneak in the ACI.

It will help them more than the yoga. Yoga is the worm and ACI is the hook. Okay, anyway, every teacher needs to know this next part.

It's part of DCI level eight. So, in this Lam Rim retreat, we have a lot of DCI things are coming, right? For example, four steps, shi sampa jorwa tar tu, four laws of karma.

We didn't have the four powers here, in this class. The ten deeds. And today, by the way, I'm teaching the evening class.

So, we'll do an afternoon class on seeing emptiness. According to the Wheel of Life, then I switched classes with Alejandro yesterday. He was supposed to teach last night, then, I'm sorry, he was supposed to teach tonight, then I switched classes with him.

So, I think by tonight, we will reach the four flowers, okay? The four ways that karma opens. But here's a part for teachers, okay?

Please repeat. shi ge wang tra shi ge wang tra These are the four modes of a good teacher and of a good parent. Every good teacher and every good parent should be able to show these four modes.

shi means sometimes the teacher should act peaceful, like this, Oh, I love you, Arthur Marr. So, some students respond to peaceful mode. I know I've been teaching you for seven, eight years in Guadalajara.

I taught you that thing twelve times. You didn't learn, you didn't take notes. That's okay.

That's peaceful mode. And parents should have this mode also. I know you want to run across the street with all the cars in the street.

Mom is just asking you, please take mommy's hand before you run across the street. Please be a good boy. Make mommy happy.

Okay, peaceful mode. Second mode is called gyepa. gyepa means party mode.

Let's all go to the restaurant. We'll play music for three, four hours. You eat as many desserts as possible.

I got a complaint from the restaurant owner. He said, your people can eat desserts, man. I said, that's because they're so sweet.

He said, they also don't drink alcohol. I didn't make any money. So, gyepa means, you know, come on, be happy.

Let's play music. Mommy asked you not to run across the street. And if you promise to wait until mommy holds your hand, we got candy!

Okay, that's a second teacher's mode. I'll give you some candy. You sit and meditate all day, you can have a party tonight.

That's called bribery mode? Yeah, gye. Party mode, reward mode.

shik gye wang wang means powerful. Okay, I want you to take notes this afternoon. And you know, anybody who doesn't take notes is an idiot.

Maybe I'll start teaching in Mexico City instead of Guadalajara. In Mexico City, Guadalajara people, you know, that's called powerful. Take mommy's hand.

Now. Okay, okay. It's called powerful mode.

Then trak trak means the baby started to run across the road. Grab the baby's hand. Pull them back on the sidewalk and give them a blister on their butt.

Okay, like give them a good spanking. It's called fierce mode. Trak means fierce mode.

I don't know. Anybody who doesn't help with a fire offering cannot come to the fire offering. Something like that.

That's fierce mode. Why did it come here? Let's read the sentence.

rang re shik gye wang trak gi le jor le jor means mode. That's the Tibetan word for mode. le jor chepa nam Those of us who are teachers, and we have to use these four modes with our students, or we are parents and we have to use them with our children.

kun long sang bu tenpa The tenpa is misspelled. Miscard maybe. We should do the four modes with a pure heart.

Hit your baby on the bottom if they won't listen. But never out of anger. So there's a Buddhist teacher skill called look pissed off on the outside, inside super peaceful.

You're like talking to a student like, You can't do that! You have to practice at home in front of the mirror. Because you don't feel it, you see?

Okay, I'm going to go talk to this guy. I've got to practice. Because you don't feel angry in your heart.

So what the Lama said here, those of us who are Lamas, yeah, maybe we have to take everybody out to a party. Even if parties are very boring for you. Even if you would rather be reading a text about the emptiness of the Wheel of Life.

But still you should go out to the restaurant and sing and have a party. If it helps the students. But do it with a good heart.

Okay, SEMS CAN GONG NAS DON DU BYED PA Only do it for them. Don't worry about yourself. Do it for them.

NAB SEMS DANG NUS SEMS SOGS SU SGRONG YIN YOD PAS Then he says, if you're not careful and you learn these four modes, you can slip into believing it. You're at the La Misión restaurant. I should eat a dessert just to fit in with everybody.

Four desserts later you are fitting in, over-fitting in. That's me, okay? So he said, remember not to fall into that.

If you show your child angry face and even hit their bottom to keep them from killing themselves, if you show your child angry face and even hit their bottom to keep them from killing themselves, but make sure you're only pretending, okay? We lost a five-year-old boy three, four days ago in the US. His parents let him go to a birthday party.

And the people didn't watch the kids carefully. And they were playing in the street and he got killed. So to prevent that kind of thing, or to prevent the Buddhist student from making a very serious bad karma, then you can say or do something which seems angry, but it shouldn't really be angry, okay?

SUD DROG NYEN SUD DROG NYEN means there's a danger when you play a part that you become the part. SAB DGOS SAB DGOS means so be careful that you're not really angry when you discipline your students or your children. Okay, we reached bad deed number ten.

We still have ten minutes. Let's use the time. After that we're going to have a big ridiculous brunch, Sunday brunch.

This is the antidote to yoga. Antidoto de la yoga. Okay, so today, every week you should take one or two days off of your yoga practice, okay?

The muscles actually respond better if you take a rest sometimes. And then just relax. A lot of Buddhist people don't know how to relax, and that's a problem.

I've seen many people fail. I was my lama's slave for 25 years, so I watched his students, and I saw many people fail because they don't know how to relax. So, it's your responsibility to relax when you need to relax.

I paid a lot of money. I rented a hotel room on the beach in San Diego for two overworking DCI executives. Room on the beach.

You walk out, you're on the beach. Then I don't trust them. I went to spy on them.

I actually went to the hotel room. Knock on the door. Open the door.

They are preparing for some tour. I said, did you even go to the beach? Yeah, we took a short walk yesterday.

Yeah, okay, so don't be like that. You have to know how to relax. And once a week you should overeat.

But don't slip into the part. Okay, chupa lokta, say lokta. Lokta.

Lokta. Lokta means wrong way of looking at the world. Wrong idea about how does the world work.

Una idea confusa o erronea del funcionamiento del mundo. Now, shi sampa jorwa tar tuk. The shi in the lam rim means what's the raw material for number ten?

What do you need to do number ten? What's the shi for skateboarding? A skateboard.

A sidewalk. Yeah, yeah, it's one of these things. Now the shi, the stuff you need to do number ten, is some things which are true.

To do number ten, you need some stuff which is true. Then he has a list, a short list. Number one, len de.

Len de. What's that? You can say karma and results.

I like to say karma and its consequences. If you cheat somebody financially, like on your taxes, in which case you are cheating 120 million Mexicans, then of course something's going to happen to you. You will lose some money someplace.

If you do a small nice thing for another person in this class, like make them a juice or a cappuccino, then of course there will be a beautiful result, even if you don't want it. That's len de. That's karma and its consequences.

The next example he gives of a true thing is called the four truths. The four truths. The four arya truths.

Arya means someone who saw emptiness directly. Then, I don't know, 80 years ago some German guy used the word arya for something else. But that's not what it means in Buddhism.

In Buddhism it means someone who saw emptiness directly. Then we're going to learn this afternoon during the day that they saw emptiness directly, many cool things happen to that person. And they can all be grouped into four.

Number one, this world is broken. There's no place to go in this world. Once you are born here, your career path is fixed.

You will grow up seeing many tragedies, wars, violence, problems. You will get older and older, no matter how famous you are, how rich you are, how good looking you are, how beautiful family you have. By the time this soccer game is finished, you will lose everything.

Okay? It's a problem. And you can pretend it's not there or you can face it.

In the world as it is now, there's no possible good ending. That's truth number one. Don't worry, they're not all depressing.

Number two, truth number two. Those problems have a cause. Truth number three, you can stop those causes.

Truth number four, there's a path. There's a program. If you follow the program, you can stop those sufferings.

And you can change this world into a mandala. You just have to know the program and follow the program. What's the name of that program?

Lam Rim. It only took 26 retreats to get this answer. Okay, this is the program.

All right, I'm going to stop there and we'll continue on. I'm going to stop there and we'll continue on that tonight. And in the afternoon we're going to do something about the direct perception of emptiness.