Больше сил помогать другим: сходство христианства и буддизма (2011, Рочестер), занятие 2

[Speaker 1]
It's been a hard few months for Diamond Mountain. We've had a very trying time. I think it's not so much anything physical, I think it's just emotional.

And the retreatants are blissfully ignorant of everything, mostly. They seem to have had a very good lay-room, the ones I talked to today. And they're fine.

The rest of us outside, we had some rough times. I don't know. I used to translate for the Dalai Lama's doctor when he gave talks in New York, 100 years ago.

And he talked about this phenomenon that he would treat somebody. I translated for him for many days, treating many patients. And he would inquire to people about any kind of stress they had had a month before or three months before, right?

And he had this big theme that a lot of illness is a result of some kind of stress you had three months before. So something stressful happened, and then three months went by and you thought it was all gone, and then suddenly you fall ill, and you get sick. And I think it sort of feels like that to me.

I think we had a very sad thing happen, and then we had a lot of rough publicity about it, and then it's pretty much stopped. I think there'll be one or two more, okay? Just so you know.

Maybe in Playboy magazine, I think. Seriously. But no one can talk about it on the web because they'd have to admit they're reading it.

So, anyway, that will stop, right? And then there will be emotional stuff later, a month after that or two months after that. And I think a lot of us went through that.

If you didn't go through it yet, you have to look forward to. You will have some kind of sadness or you will get sick, you know? Something will manifest itself from the stress of the last few months.

And then I think as the fall progresses and as the year closes, it will end. And then, I have a thing called Johnson grass in my garden. Do you know Johnson grass?

You know Johnson grass. Johnson grass. Lama told me to watch out for Johnson grass, and I didn't listen to her, as usual.

But it grows about a foot underground, and it's a root, it's a white root, and it goes sideways. It doesn't come up. It just spreads underground, like a foot underground.

And then suddenly ten shoots will come up over there, and then ten shoots will come up over there. And then, if you're a new gardener, you pull it all out. And then, like six weeks later, there's twice as much, because it grows very deep underground.

You have to get a pickaxe, and you have to follow the root system, like for yards, you know? And if you have a rose where it likes to go through the rose roots, and you pretty much, you might destroy the rose to get the Johnson grass out. But if you don't, it will, it twists around all the other root system and chokes them up, and it's crazy.

It's just crazy stuff. I like to think we're like Johnson grass, you know? Like, those of you who are kind of new, meaning only ten years here, you don't know that we've been through this about six times before.

And when we had seven people coming to class, we had a big disruption. She knows, I think. You're also new.

You came a year later. And then, you know, it all straightened out, and then suddenly there were thirty people in class. And then we had a big disruption, and then suddenly we had fifty people in class.

I think in your day in New York, it was eighty or something. And we just keep coming back like Johnson grass, you know? Like, they keep trying to pull us out, and then suddenly there's twice as much coming up, you know?

And frankly, we are like that. So, there's a thing in the Abhidharmakosha about the world ending, and the sun supernovas, and the earth melts, and then everything starts over again. And there are these deities, they are not enlightened, they are worldly deities.

They live in some kind of ether realm above the world. So, they watch this happen. They watch the earth created, and then they watch eons, billions of years go by, then they watch the sun supernova, they watch the earth melt and vaporize, and then they watch it come back.

Another earth, another rock shows up, water falls on it, little plankton starts in the water, some creature crawls up on land again, and whole civilizations rise and fall, and then the sun supernovas again, you know? And then there's baby deities, and there's older deities. And the baby deities get all scared.

They say, oh, the sun is supernova, the whole world is going to vaporize. And then the older deities are like, yeah, it happens every couple of billion years, don't stress. You know, like, so okay, the earth melts, and then, you know, then it's empty for a while, and then another rock shows up, and then creatures crawl out of the water again, and civilization starts, and then they blow themselves up again.

That's in the Abhidharma also. They blow themselves up in a worldwide fire, flame, and then they start over again, you know? And so, for those of us who have been around for a while, it's always been like that, okay?

You're just seeing the latest wave to come through, and we're like Johnson-Graf, and things will start again. And in Israel, we were this time, on this trip, we were in, where were we? Montpellier, on the Riviera, which was a tough assignment.

And then we were in Paris, and then we were in Bulgaria, and then we were in Ukraine, and then we went to Israel, Tel Aviv. So like, all this publicity came out that we were worried, and everywhere we went, we took the local organizers, and we sat them down, and we said, you have to read this is what happened, and you have to know about this, and here's the newspaper articles that came out. And like in France, they were like, okay, Monsieur, so what do you want us to do?

And I'm like, I don't know, I just want you to know about it. And they're like, okay, well, let's have the program. And eleven hundred people showed up, eleven hundred business owners showed up, okay?

Then we went to... Next we were in Bulgaria, and a million people watched the pen thing on national TV. Okay?

And I just got a recording of it yesterday, I haven't played it yet, but it's funny, it's cute. Like on the Today Show or something like that, but it's all in Bulgarski, okay? But you can, it's English translated, right?

So I'll give you it to you, it's cute. I haven't seen it, but I was there. And then in Kiev, it was a wonderful turnout.

For Kiev, which is new for us, it's about 200 or 250 people every night, and then 150 in the retreat. And then we went to Tel Aviv. The New York Times article came out in Tel Aviv, in Hebrew, in the largest newspaper, as the only international news, word for word, the week before we got there.

And it was standing room only, and 700 people came every night, and we had to close the registration, okay? So, as an older deity, who's watched many planets melt, don't stress about it, okay? It's happened before, it'll probably happen again, but in the last two tours, about 7,000 people have come to the event, okay?

And it's getting out of hand, you know? And Diamond Mountain is a place for training those people, who teach those people. All the people on tour have been trained here.

And I strongly feel that those thousands of people are going to want to learn to do retreat. So, we have 12 level program with them. It's going to take about 8 years.

We're on level 3. We're going to Singapore, we're doing level 3. In Germany, we're up to level 5.

In Taiwan, 4. In Russia, 2. Like that, like 20, 30 countries, okay?

And by the time we get to level 7, we're going to need a place to send hundreds or thousands of people to do retreat. And I feel like Diamond Mountain can fill that need. And I strongly feel, I felt it today again, that this will be a very thriving international retreat center.

People will get paid here, to work here. It'll be inexpensive, high quality, nice, what do you call it, linens? And maybe air-conditioned, some of the places.

And it'll be good food, and people will go on hikes, you know. In Phoenix, Scottsdale especially, people sell the desert as an exotic place to go. No, like when you're, there's many very expensive resorts in Phoenix, especially Scottsdale, Arcadia.

Like the Royal Palms, it's 300 bucks a night, 700 if you want the nice room. And it's the same as here. It's not different.

They just grew some gardens and have fresh linens. And they treat you nice, and they cook good. And we can be, we will be, I believe, exotic destination for people around the world, the thousands of people, tens of thousands of people who are coming to our events.

And they will love to come here, and they will die to come here, you know. And I think we'll have a nice stable group of staff and administration, and we'll have beautiful buildings, and we will grow. So don't get stuck on some, you know, Playboy writer's fantasy about us being a cult or, you know, like that.

I sent them like a 25-page description of the classwork here, and they just ignored it because it's not interesting. And that's okay, and it will pass, and we'll still be here. And we will serve thousands and thousands of people in a very sweet way, and this will be the nicest place to do a retreat.

Because when you come here to do a retreat, you will get nice linens, nice food, hikes around the exciting desert, and you will get, somebody like Chucky will come into your room the second night you're here and tell you how to do a seven-day retreat, and teach you how to do a seven-day retreat, and you can't get that anywhere in the world, okay? You can go to Canyon Ranch, which is on the other side of the Chiricahuas, and you can pay $2,000 for a weekend. And the best they have is some quacky psychiatrist, you know, that tells you to be happier.

And, you know, that's all there is in the United States right now, and this will be different, this will be a special place. And so don't get all, you can, we had our crisis, bad things happened, you had a lot of stress, I had a lot of stress, I got a lot of new gray hairs and less hair, like Rob, he's just got more gray hairs. And then, a month from now you'll feel a little depressed, two months from now you'll get a bad cold or something, and four months from now we'll just be fine and we'll be doing a beautiful thing here, which is what we've always been doing.

Okay? So don't take it too seriously. As a deity who's seen the world melt a few times, don't take it too seriously.

If you're young you think it's a big deal. It's not. In a year or two this will be, there will be Ukrainians and Bulgarians and Israelis and Argentinians running around and you will be feeding them croissants, okay?

And they will be having an amazing retreat experience and it'll be financially viable as a commercial retreat center with a difference that you can learn to do heavy retreat here. And we'll still have some tents over somewhere where the real guests can't see them, where people without any money can stay, okay? All right?

That's my prediction, okay? I feel it coming and it's going to be really nice, okay? So hang in there.

All right, tonight I'm going to teach Lojontse Gema. It's very dear to my heart. I think it's one of the first things that Ken Rinpoche taught me.

It's normally that one of the first things you teach a monk in the monastery. His Highness the Dalai Lama loves to teach this. He's got this thing where he spends the whole night, he spends an hour and a half on verse one and then he rushes through the end of it and sometimes never ends, but of course we wouldn't do that.

So I could teach you for a week or two weeks or a month this text. I'm going to teach the retreatants it, but they don't know. They think they're getting some exotic tantric text.

But I'm going to trick them starting tomorrow. Tomorrow, right? Yeah.

They don't know yet. Probably they'll walk out. I don't know.

But, I think it's very, very precious, especially when you've had a hard time. It's a very, very precious text for people who've been through a hard time. It's very uplifting and it gives you a lot of moral support.

Okay? You ready? Here we go.

kādampa geshe laṅritā bhad-dorje saṅgye je' velojon sigyema sukso. That's the title. Okay?

I'm going to follow the Roman, okay? It's the same thing as you have in your paper. I suggest you take notes.

Okay? You're at Diamond Mountain, which is a teacher's college. You're supposed to pass this on to the next generation, because I'm not going to teach it again here.

Okay? And you should listen to the recording a few times. It's a very subtle text.

To do it well would take many hours. But you should have it in your toolbox to help other people, because it's a very beautiful and practical instruction. kādampa geshe...

kādampa means the early Tibetans who lived exactly a thousand years ago. They were just starting their retreat centers and they didn't even have monasteries yet. They had places like Diamond Mountain.

And that's all they had. And normally there were ten people there. And that was Tibetan Buddhism a thousand years ago.

Okay? So, don't think you're different. It takes time to build up a culture of this wisdom.

Okay? You are like the pioneers. Okay?

And you are like the kādampas. So, there's a group in England that took the name kādampa for their dharma center. But it means the pioneers.

So, you are the pioneers. kādampa geshe... Geshe in those days was not a monastic title.

It just meant a teacher, a spiritual teacher. Okay? Langritang...

Langritang... So, you already understand, you have to ignore the G and all that stuff. It's not glangritang.

Okay? Langritang is a... is a plain.

It's like Kansas. What do you call? It's like the Midwest.

Flat plains in an area of Tibet. Okay? It's called langritang.

Tang means a flat plain. Dorje senge... Dorje means what?

Dorje means what? Diamond. Senge means what?

Yeah. Senge is a corruption of the Sanskrit. Singha, which means lion.

Which is why Singhapur is called Singhapur. Because it's the city of the lion. Right?

Singhapur. Right? So, senge is the Tibetan corruption of Singha.

So, his name was Diamond Lion. So, I put a little red lion on your reading. Okay?

Because I like the lion. Diamond Lion, that was his personal name. His monk's name was...

Eh... Eh... Eh...

Eh... Eh... Eh...

Eh... Did I didn't write it down? Yeah, I didn't write it down.

I'll look at it some other time. Okay. Probably it's Lasopa.

You're supposed to laugh, Ningbo. Zepa means composed. Lojong Tsegema is the name of this text.

Say Lojong. Tseg... Tsegema.

Okay? Lo here means jang chub kisem. Or the good heart.

A good heart. Okay? Lo here means good heart.

And jong... Jong means how to grow it, in yourself. How to develop a good heart.

Okay? How to be a nice person, kind person. Tseg means tseg che, which is the Tibetan translation of the Sanskrit word shloka, which means...

A verse of poetry. Okay? So tseg here means a verse of poetry.

Gema means eight verses. Okay? Then ma...

Ge means eight. Ma means the feminine ending in Tibetan. For some reason, like ships or hurricanes in English, used to be named after ladies.

They name religious texts after ladies. It's the lady of the eight verses.

[Speaker 2]
Okay?

[Speaker 1]
Don't ask me why. Usually it's the lady of wisdom or something like that. Shuk so means you can find that in these pages.

Shuk so means residing in these pages is the instruction on developing a good heart, which was written by Dorje Senge from the plains of Langri. Okay? Who was a Kadampa.

[Speaker 2]
Right?

[Speaker 1]
So here we go. I'll give you a lung at the same time. Okay?

Ready? dak ni sem chen tam chen la yi shin, nor bu le la wey dun chok drupe sampa yi, dak tu chepar dzinpa shok. Say.

dak ni sem chen tam chen la yi shin nor bu le thak pe dun chok drupe sampa yi dak tu chepar dzinpa shok Okay. I wanted to have some fun with this, so I... you know, I went back and found an older version.

This is apparently maybe one that was popularized after maybe 1200s. And this is the one that were taught in the monastery. But I found an earlier one.

Okay? And for me it would be challenging and fun to compare the two and see where they differ. And then maybe that has some meaning.

Right? By the way, Dorje Sangye's days are 1054 to 1123. He lived 1054 to 1123.

I'm gonna use an ancient ancient commentary by somebody named Geshe Chekawa. Okay? Who wrote down the lojong or dunduma?

The seventh point. Maybe both. I don't know, but maybe.

Yeah, anyway. He was a Kadampa Geshe also, called Chekawa. Chekawa.

He lived 1101 to 1175. His monk's name was Yeshe Dorje. And he wrote an explanation of this text.

He also wrote a beautiful story of how he heard it the first time, which was sort of a mystical experience. But what I did was I took out his version of the eight verses from his commentary. I sucked it out.

And I want to compare them as we go. It'll probably take about six hours, but... We won't go that long.

[Speaker 2]
Okay?

[Speaker 1]
I won't keep you that long. But it's an honor to hear it. And you'll never hear it anywhere else.

Okay? So anyway, I don't think most Tibetans are aware of the earlier version. So here we go.

Dagni means me. Semchen means suffering beings of the world. Okay?

Phamche means all of them. La means to them. Say yeshin nobu.

Yeshin nobu. The second line, okay? Yeshin nobu.

In Sanskrit it's cintamani. Cintamani. What's that mean?

A wish-giving gem. Okay? So, in the West we have...

a lens lamp. Okay? Like, you rub it and this genie comes out and says, what would you like?

And then there's a lot of Boy Scout jokes about what happens to people, which I can't repeat in public, who ask for the wrong thing. Or they think they're asking for one thing, but they get in trouble. Anyway.

Yeshin nobu means a wish-fulfilling gem. And the story is, you find it in the mud. Like a diamond.

Like diamonds are found in mud usually. And you pick it out of the mud, and then you wash it with special things, and then you rub it with a special cloth, and you put it up on a victory banner, flagpole, and on certain nights of the moon you pray to it, and then it gets the power to give you your wishes. Right?

And then you hold the gem in your hand and you say, you know, I want blueberry pancakes with maple syrup, you know, etc. And then suddenly it appears, you see? That's a cintamani.

I think what's cool is in Tibet, Tibetans don't call the Dalai Lama the Dalai Lama. That's a Mongolian name. They call the Dalai Lama yeshin nobu.

If you want to be cool around Tibetans, don't call His Holiness Dalai Lama. Call him yeshin nobu. And they'll think, wow, they know the score.

The wish-giving gem. That's how they call the Dalai Lama in Tibet. But this verse is cool.

Leshakpa means better than, more than a wish-giving gem.

[Speaker 2]
Okay?

[Speaker 1]
Which is kind of a contradiction in terms, I think. If you had a gem that could give you anything you asked it for, how could anything be better than that? Okay?

It's not really possible, right? Except what? Yeah, if it was something you couldn't think of.

If it was something so cool that you couldn't think to ask for it, then it is possible there'd be something better than a wish-giving gem. It'd be like a wish-giving gem that was programmed to give you the best thing possible, even if you couldn't think of it. Okay?

Got it? Who is that? Samjentamje.

Huh? Yeah, all beings. Every person around you.

The people around you during your day are more precious than a wish-giving gem. Because they can give you something that you can't think of.

[Speaker 2]
Okay?

[Speaker 1]
The people around you are more precious than that. Okay? Got it?

The next line says, Dönchok drubpay sampayi. Dönchok means the highest goal, all right? Drubpa means to achieve.

Sampa means with a wish. With a wish, okay? To achieve the highest goal.

Now, something interesting, okay? The grammar of the Tibetan is completely ambiguous. It could be read in three different ways, okay?

It could be read to say that the people around you are more precious than a wish-giving gem. Or, it could be read to say that the highest goal is better than a wish-giving gem. To become enlightened is better than a wish-giving gem.

Or, it could be read to say that the desire to reach that goal, to help those people, is better than a wish-giving gem. You can read the grammar here three different ways. And I think he wanted it to be that way.

We'll say it again. It could be that the goal is better than a wish-giving gem. To become enlightened.

It could be that the wish to get to that goal is better than a wish-giving gem. But it could also be that the people around you are better than a wish-giving gem. Which do you think is more probable?

The people around you, okay? The people around you can supply you something that you can't even imagine. If you understand how karma works, the people around you could grant you something which is more precious than anything you could ask for.

Because you can't even frame the question. You don't know enough to ask for the right thing. See what I mean?

It's very beautiful, okay? How do they do that? I think you got to talk about the mechanics of it, okay?

You got to talk about the mechanics of it. We have discovered, after two and a half years of traveling tens of thousands of miles around the world and speaking to tens of thousands of people, we thought they wanted to get rich, but apparently that's not the most important thing. People want to have a partner.

And they want to be happy with their partner. And they give up money to have a partner. You see what I mean?

So let's just take a worldly example, which is maybe not so worldly. Why would other people be so valuable in getting you a nice partner, okay? And then the answer is, you know, those of you who know, there's four steps to a karmic path, right?

What do they call them in Tibetan? Shi, Sampa, Jorwa, Tartu. The people in Guadalajara, the Diamond Cutter Institute people in Guadalajara, a thousand people came last time, but they...

they had cups printed, carved, the cups were carved, and they say, Shi, Sampa, Jorwa, Tartu, on the cup. And they passed them out to everybody. So basically if you want something, Shi, you have to decide what you want.

Which is a big struggle for some people. I counseled retreatants today, and some of them I'm like, okay, just tell me, could you just write down... of course we're writing, we're not talking, okay?

Don't report in the New York Times that I was talking, I was writing. But I asked them, some of them I'm like, why are you in retreat? What do you want to happen from the retreat?

And they're like, they didn't think about it. So, you have to decide what you want, right? It has to be clear in your mind.

Before you come to a place like Diamond Mountain, you should have some idea what you want to happen here. What is it exactly? And it can be grandiose, that's fine.

You can say, I want to save the world, or something like that. I saw this movie last night. What was that?

Safety Not Guaranteed. Safety Not Guaranteed. You got to see it, okay?

It's fantastic. But anyway, they keep talking about saving the world. But it can be grand like that, or it can be, you know, I want to build sustainable cabins, or something.

It doesn't matter, but decide what you want, right? That's step number one, Shi. Sampa means, you must plant a seed for it, which means you must identify another human being who wants the same thing, roughly.

Okay? You must find another human being who wants the same thing that you want, because you have to plant your seed with them. Because that's the soil that you plant your seed in.

You need somebody else to plant the seed in. It's not possible to plant the seed without them, okay? It's not a luxury to take care of other people.

Nothing's going to happen unless you do something with somebody else, okay? Which makes it actually quite difficult to be in retreat. The retreatants who had an opportunity to come out and do caretaking were so happy, because they said, I got to do something measurable and concrete, you know, to sit in your cabin day after day and try to think nice things to other people.

It's so frustrating. And then you can come out and just fill bins full of food. And it's so concrete, you know, like, could we just do that?

And you need to plant your seeds with other people. There has to be something concrete that you're doing for other people, okay? That's step number two.

Shisampa, right? You have to choose somebody who wants the same thing you want. Jorwa is what?

Then you have to do it, okay? Jorwa, step number two, you choose the person that needs the same thing you want. Step number three, do it.

I mean, give it to them. Help them get it, okay? To the best of your ability, okay?

If you were very good at getting it, you wouldn't need them. So you have to help them as best you can. And it may not be very skillful, but you have to try, okay?

That's Jorwa. Tattva is coffee meditation. You come home at night, before you go to bed, you think about the good thing you did to help that person.

That's all. Those are the four steps to a karmic path from the Abhidharmakosha, fourth chapter, starting with lele, jikten, natsuke, deni, sempadam, deche, sempayikile, you know. Deche, lumayikile, okay?

Why did I bring that up? This text says, the first verse says, nothing's gonna happen, or sorry, that other people are more valuable than a wish-fulfilling gem. Why?

Step number two. You cannot plant a seed without other people. You need other people.

If you want to be a spiritual seeker, if you want stuff to happen, if you just want a boyfriend, if you want to become a zillionaire, or if you want to save the world, it doesn't matter. You need other people. You cannot do it without them, okay?

Because karma is like yelling at a wall. Karma is like an echo. And without the wall you can't do it, okay?

That other people are like what bounce it back to you, you see? So, you need them. You need other people.

So, that's the point of the verse, okay? You need them, to achieve the things you want to do. Whether it's making like a couple hundred bucks, or whether it's saving the world, you gotta have other, you can't do it without other people.

So, they are more precious to you than anything else, okay? Nesakpe. Therefore, you should, talk to Cephad Zimbashog.

Last line, okay? Talk to Cephad Zimbashog. Talk to means all the time.

Cephad Zimbashog is a very beautiful word. It means you should cherish them. You should cherish them.

Zimbashog means you should do it, okay? Zimbashog means you should do it. You should cherish them.

Like when you stop at the gas, Circle K, in, what's that place? God forsaken place, where we did the first retreat. Yeah, St. David. What's the one north of that? Benson, yeah. See, you do forget bad things.

So, if you stop in Benson at the Circle K, right? And you know, there's kind of weird people in the Circle K between New Mexico and Tucson. Any of the Circle Ks.

But when you get out of the car to pump your gas and you see these people, you're supposed to think, Oh my God, look, a living person, you know? They're so precious, you know? Just think, I could plant anything in this person, you know?

I'm glad they're here pumping their gas, you know? And, you know, dragging their dogs around on the leaf. You know, I mean, I'm happy to see them.

You should be joyful to see any human being. It should make you really happy to get a chance to interact with another human being. Because you cannot plant a karma without them, okay?

If you were somehow in a world completely devoid of irritating people, you would have no place to plant your seeds. So, you're supposed to cherish everyone around you, okay? And they're rare, and they're precious, okay?

By the way, I don't have time tonight to go through the whole old version, okay? Maybe someday we'll do it. But the older version of the text doesn't say dzinpa shok.

It says dzinpa lap. Lap means, shok means may I do it, okay? Or you should do it.

It's like a lama talking to their disciple. You should cherish the people at the Circle K, because they're your ticket to heaven, okay? But the older version says dzinpa lap means may I learn to cherish them.

The older version is more self-focused. It's very beautiful, okay? You're going to get eight shoks here at the end of each verse.

You're going to get a shok, which means you should do it. But the older version says, may I learn to do it, okay? I like it.

It's kind of precious, okay? The older version has a different version of the second line, which I don't like, so I'm not going to tell you about it. All right.

I don't think it's more helpful. Sometimes it's more helpful, sometimes I think it's just bad carving, okay? All right.

Second verse. kāṇḍu sūdaṁ drope tse, dānikuṇe mentaśiṁ, śenla-sampaṭhākpa'i, cakta-cyepa dzinpa-śok. Those of you who are interested in learning Tibetan, and you're not around a Tibetan teacher, or you don't get a lot of time with a Tibetan teacher, which was the case for me at the beginning, memorize this text in Tibetan, okay?

It's not a big deal. And suddenly you'll be able to learn Tibetan, okay? Memorize these eight verses.

It's not a big deal. dāni-saṁca-tācala, īśa-nobha-leha-ve, duñca-dropa-saṅgye, cakta-cyepa-dzinpa-śok, gaṇu-saṅgye-dropa-saṅgye, dānyakuṇe mentaśiṁ, śenla-sampaṭhākpa'i, cakta-cyepa dzinpa-śok. Okay?

Like that. That's how I got corrupted, by the way. Okay.

kāṇḍu sūdaṁ drope tse means, whenever I'm with anybody, anywhere, okay? kāṇḍu means anywhere, sūdaṁ means with anybody, drope tse means I'm together with them. When I'm sitting with somebody, or interacting with somebody, dānyakuṇe mentaśiṁ, may I see myself as the lowest of all.

Okay? May I see myself as lower than anybody else. By the way, this is, I mean Rinpoche taught me this, I still remember how he taught it to me.

And, it's not that you're supposed to, it's not that you are committing to low self-esteem. Okay? Like, I suck and everybody else is wonderful.

That's not the, that's not the point of the verse. The verse is tantric, okay? The second line is kīrim.

Alright? Why? What's kīrim?

Everybody around me is, already enlightened. I'm the last person on earth, who's, you know, they, they pretended I was born here, among 7 billion enlightened people, I'm the last schmuck left, in the whole planet. You know?

And, everybody's out to get me, enlightened. Okay? It's a very positive paranoia.

You're supposed to develop, I don't know what's the, Jigme has to invent a word from her psychology training, but it's a, it's a divine paranoia. Everyone, around me, sitting currently, in the Diamond Mountain Temple, on the floor, letting Geshe Michael, blah, blah, blah, blah, blah, hoping he will get it finally, but it's not gonna happen. Okay?

Like that. It's a tantric practice, okay? Like, everyone around me is enlightened.

All the stuff they have, every article written about me, you know, every trouble I've been through this month, it's all a divine plot, to get me enlightened. They pushed me, 10,000 miles in the last month. It felt bad, because going fast hurts.

But, but something happened, divine. There's a divine plot, going on. And, everybody's in on it.

The radio's talking about it. The TV's, the new songs that come out, are all aimed at me. Every movie, is a message for Michael Roach, to change.

Right? And, and that's kundalimantasik. Okay?

shen la sangpa thagpa yi, chok tu chepa dzinpa shok. And from the bottom of my heart, which means thagpa, okay? The word thagpa in the third line, means nying thagpa.

Nying thagpa means, from the bottom of my heart. Chok tu chepa dzinpa shok. May I hold the other people around me, as divine, as highest.

Okay? And it says, chepa, chen zin, which was what? Yeah, uh, may I cherish them, as highest.

Okay? Chok tu chepa dzinpa shok. Okay?

Now, if you're interested, which you're not really, now you are. Uh, the old version said, daglak kune menta shing, which is actually better grammar. So, it wasn't dak ni, it was dak la.

And it wasn't kune, it was kune. But it means pretty much the same thing.

[Speaker 2]
Okay?

[Speaker 1]
Uh, it's a little clearer, than this version. Uh, and the last line, what used to be, chok tu dzinpa kupe la. So, somebody, memorized this text, because their teacher told them it would help them learn Tibetan.

And they mixed the, last line of the first verse, with the last line of the second verse. You see the chepa dzin? You see the two?

That, that line on top, and the fourth line here? They just copied it. They, they, they...

So, that's clearly just a, a corruption. Okay? The older version said, chok tu dzinpa kupe la, which means, uh, may I with, may I treat them, with great respect and affection, uh, as being higher than me.

Okay? Which is a beautiful practice, right? You can go around your whole life, trying to convince yourself why you're superior to other people, and why they just don't understand you.

You know? And why, why they shouldn't let you talk all the time, and why they want to say something of their own, I don't know why. Uh, you can go around life, struggling, to assert your views on other people.

Uh, but this is a lot more fun, to go around pretending everyone's already enlightened. And then you just become a listener. You're like, what are you trying to tell me?

You should get your hair cut. Yeah, but what are you trying to tell me? You know, like, you're always looking for some higher message.

You're like Son of Sam, but in a positive way. This is this murderer in New York. He was current when I was working in New York.

Maybe you too. Uh, he used to hang out in the Palisades or something, and kill people. And he said it was all voices from God, you know, and when they caught him.

And uh, we're doing the same thing, but in a positive way, okay? It's like, the guy at Circle K says, have a nice day, sir. Get it?

And you're like, why'd you say get it? You know? Do I get the lojonsukema?

You know, what are you trying to tell me? You know? By the way, the rules of the game is, they're supposed to look confused.

What do you mean? I don't understand. Get what?

What's loju? You know? And then, that's part of the...

That's how they're trained at the home office. Okay? I'm just telling you.

Okay? They'll always act confused, okay? When you try to catch them.

Especially partners and stuff. Okay. All right.

So, it should have been, it probably was, choktu dzimba kube lab, which means, may I learn, to listen to them, with great respect. When the Circle K guy says, get it? Okay?

All right. Verse number three. We might actually finish on time, which will be a...

Here we go. Chilam... Chilam kundu rang gi la tok chen nyonmong kye ma thak, dak shen marung chepay na, tsen tab do ne dokpa shok.

Please repeat, because it's good luck, and you will remember it in sixteen lifetimes from now. Chilam... Chilam...

kundu... kundu... rang gi la...

rang gi la... tok chen... tok chen...

nyonmong... nyonmong... kye ma thak...

kye ma thak... dak shen... marung...

chepay na... chepay na... tsen tab...

tsen tab... do ne... do ne...

dokpa shok... dokpa shok... So, somehow, bazlok becomes dok, okay?

Don't stress about it. You can learn it from Chuky or something, okay? Why it's like that, or Ningbo, okay?

How you pronounce Tibetan is... mysterious, okay? All right.

Chilam means... in my life from minute to minute, in my day from hour to hour. Chilam means in my hour, day to day life.

What's Chilam Ki Neljor, you Tantrikas? It's the yoga of everyday life. That's a tantra or a yoga that you do at the Circle K, at the gas station, walking down the street, listening to your radio, your iPod, okay?

That's called Chilam. Chilam means minute to minute, day to day. Not sitting in meditation in the Diamond Mountain Temple, at the dam, talking to the guy there.

I'm supposed to be thinking... I'm supposed to be practicing then, okay? Chilam...

Kundu means every moment of the day. Rangyula means... I must watch my own mind, okay?

Gyu, the word ragyad here. Gyu means... it's a Tibetan word for tantra, but it comes from an ancient word that means stream.

And in this case it means my mind stream, okay? Why didn't he just say sem? Why did he say gyu?

Why did he say mind stream and not mind? I should watch my... mind stream.

Yeah, it means in a flow, in a flow, every minute of the day, check in with your mind, okay? Every moment of the day. How's my mind doing right now?

It's an interesting practice, if you've been doing Mahamudra meditation, where the object of the meditation is your... thoughts or your mind, you understand this verse. You know, I should be...

listening to my mind, talk. Because that's who I am. And you'll find he's whining all the time.

He's complaining all the time. I can't believe that they didn't get my shake ready. I drove all this way and they didn't get my shake ready.

And then you're listening to yourself, and you're like, oh, you're disgusting. You know? So, you got to get the skill of listening to your own mind, talk.

A meditator has the skill to step back and listen to their own thoughts as they run. And that's meditation. Can you hear?

Can you separate yourself from those thoughts and listen to them? Because then you can figure out if you're a good person or not. It's just kind of disappointing sometimes.

Okay? Ranggila, talk... The ancient text didn't say talk.

The ancient text said, those of you who care, bertak, bhavo rata tathagatak, different spelling. Okay? And it's better.

This is a... This version is only 800 years old. The original version said b-r-t-a-g instead of r-t-o-g.

And it's better. Takche means to examine my thoughts. I should examine my own stream of thoughts.

Okay? It's even better. I should check in with my stream of thoughts all day long, everywhere I go.

The dump or the circle K, there you are. I should check in with my thoughts. Ching means and.

Nyo-mong. What's nyo-mong? Mental affliction.

Negative emotion. Don't lay mental... Don't lay 12 syllable words on your disciples.

Okay? You got to watch your mental afflictions, man. So...

What's a mental affliction? You know, like bad thoughts. Why didn't you just say bad thoughts?

Okay, so nyo-mong means bad thoughts. Okay? You know what those are.

This is nice. Ke ma tak. Ke ma tak means the moment one comes up.

Ke means comes up or arise. Ma tak means the second afterwards. Like you're watching your own head.

You know? Oh, that's nice. He's talking...

I like... I was in a yoga class today. We did a really smart thing.

We broke the journey and took a hard-ass yoga class in Tucson. And then everybody was more cheerful. Before that, they were all bitching at each other.

So anyway, we're in the yoga class. And here's your stream of... Geshe Michael's watching his stream of thought.

Oh, look! Jessica and... Stephan walked in by accident to the yoga.

I was like, God damn! There's Stephan and Jessica. How are you?

It's great to see you. We hug each other, you know. And then, let's do yoga.

You want to do yoga next to me? They're like, yeah, let's do yoga next to you. And then I'm like, yeah, yeah, yeah.

Then we do Urdhva Dhanurasana, right? Which is my most hated pose. And then, Stephan's up there holding it for like 20 counts.

And I finally had to come down. I'm like, how did he do that, you know? Then I have to catch it.

Nyo-mon ke matat. The moment a competitive thought comes up during the yoga, I have to say, oh, Geshe Michael, you just had a bad thought. I mean, this is your student who's been struggling for months and he's doing a better yoga pose than you, and what are you, jealous of him?

You know, what's wrong with you? You know, so you've got to catch your mind and say, you know, the moment it comes up, catch it. Oh, that's a bad thought.

That's a negative thought. Then what are you supposed to do? Dakshin Marung Che.

Third line, okay? Dakshin Marung Che. Dakshin Marung Che.

Marung is powerful here. Probably people like Nyingbo know the word rungwa, which means correct or proper, and this is not that word. It has an extra S on it, okay?

Marungs. And in modern Tibetan colloquial, it became marang. Without the U, it became marang.

Marang means... Marang means... I don't know how to say it in English.

Like, if a student says a bad word to their lama, that's marang. If they say shmak, or... I don't...

you know, that was stupid, or what is that? Don't perform for this other person. They say marang means...

It means totally improper. If you have that relationship with a teacher, right? To say something flippant, or mocking, or disrespectful to a teacher, if you have that relationship with that person, then to say those things would be marang.

Marang means just totally inappropriate. How do you say that? Base, or base?

Completely inappropriate. Totally, unbelievably inappropriate. That's marang.

If you let the competitive thought about Stephan doing a better pose than me in the class this afternoon, sitting next to me, my own student, right? If I find myself being jealous of him, that's marang. That's completely inappropriate.

Dakshin means what? For me and him. It's gonna ruin his day, and my day.

We should say it the other way. It's gonna ruin my day, but it's also gonna ruin his day. Because he'll pick up on the vibe.

Don't think people are stupid, okay? You can try to hide your feelings, or blah blah blah, but if you're sitting there in a yoga class, and you're thinking... You know, your eyes tell...

Eyes are light to the soul, or something? Your eyes are like this, you know? And then you can say, great pose Stephan, but your eyes told the story already.

Marang means it's gonna hurt you, and it's gonna hurt him, because he'll pick up on it. He'll say, my teacher is sitting next to me, and for some reason he's feeling bad right now. Why?

You... A mental affliction upsets your state of mind, and then it spreads to other people. It infects other people around you.

Subconsciously. The whole room starts to wonder, why is the guy in the corner being competitive? We were having a good time.

Now he's made it some kind of yoga contest. Okay? Like that.

But, it disturbs other people. A mental affliction disturbs. dakshin marung je pe na, therefore, pe na means therefore, sandap dong ne do basho, you should doke that.

You should doke that thought. What's doke mean? Stop it.

Cut it off. Okay? Cut it off.

Dong ne... Dong means face, okay? Face has two translations.

Shell... Shell is the honorific. Dong means the colloquial.

Dong means your face. Dong napo tenge du means, he's showing me a black face, means he's being grumpy. That's a dong...

That's a black face. Okay? Dong na.

Okay? So, I should dong that mental affliction, and then I should doke it. What's that mean?

I should confront it. I should face it. Geshe Michael should admit, in the middle of the pose, he's having envy towards his own student, who had such a rough couple months next to him.

And all Geshe Michael could think about is that his pose is a little bit better. I should dong it. Dong means, I should confront that thought, and I should admit it.

And then I can doke it. Then I can punch it out. Okay?

Dong ne dong. It's very beautiful. In Tibetan it means, confront it, and blow it up, and blow it away.

Okay? But the confront part is important, right? I have to admit that I have it, to myself.

Then I can blow it away. Right? So, it's beautiful.

Dong ne dong. I like the word before that, which is sentap. And anybody who can tell me the Sanskrit, will get the first pancakes tomorrow, Saturday.

Sentap. What's the Sanskrit nimble? Di, di, di, di, di, di, di, di, di, di, di, di, di, di, di, di, di, That's lame.

Sentap. The fourth line, first two words. Hatha.

Yeah, but he doesn't even want the pancake. Okay, he's gonna give me the pancake. Anyway.

Okay. Sentap is the Tibetan translation of the Sanskrit word hatha. Which is not hatha.

Say, first of all, you must turn your tongue back. Turn your tongue back. Okay?

You got your tongue turned back? Your tongue is now hitting at the top of your mouth, with the tip of the tongue, and it is not hitting in the front of the mouth. Okay?

Are you okay? Now say hatha. Okay, like mandala.

Pandita. Have a cup of tea. They are not sounding officially.

Okay? This is the secret to speaking Indian. Hatha yoga.

It makes you smile also. Okay? Hatha yoga.

That's the correct pronunciation. Okay? So the Tibetans understood the word hatha as meaning drastic means.

Sentap means drastic means. Drastic measures. Hatha, in the old days, was hard-ass yoga.

Nowadays, hatha means easy yoga. But it didn't... That's not what it meant a thousand years ago.

Hatha mean... meant kick-ass yoga. Here it means drastic measures.

To what? Dong ne dong. Which is what?

Face it and crush it. Face it and crush it. You can't crush it until you face it.

Right? I got that thought today. I really did.

Sitting next to my student, who's had such a hard time the last few months, and all I can think about is his pose is slightly better. I gotta dong it, and then I gotta dok it. Sentap.

Hatha. Like blast it. Okay?

I can't say it, but... You know? And then just blow him away.

Blow that thought away. Come on, Geshe Michael. Be more of a man, you know?

This guy's your student, he's sitting next to you. He had a really rough couple months, you know? Maybe it's okay that his pose is good today.

Like that. Okay? Like you should really embarrass yourself.

Like sentap, you know? Okay? Hatha.

Got it? Okay. Don't put up with your mental afflictions.

Don't put up... Don't roll over to them. Okay?

At least put up a fight. They'll probably crush you, but... At least...

At least object. You know? Geshe Michael, that's really...

No, no, it's okay. It's okay. It's not as good as yours.

Okay. At least put up a fight. Putting up a fight with mental afflictions, which eventually steamroller you into flatten you, is still better karma than not putting up a fight.

[Speaker 2]
Okay?

[Speaker 1]
It's extremely good karma to fight with your own mind. And it's the karma that allows you to succeed later.

[Speaker 2]
Okay?

[Speaker 1]
Fight with your mental afflictions. Don't just listen to them. And don't roll over.

Say something. That's inappropriate. No, it's...

Yeah, but... You're cool, Geshe Michael. Okay?

Alright. Next verse. Are you okay?

Do you need a break? Do you need a break? You don't need a break.

We'll do another half hours, 45 minutes. Okay? Hang in there.

It's precious.

[Speaker 2]
Okay?

[Speaker 1]
RANG SHING NYEN PA'I SEM CHEN NI... And you have to teach it to other people. You should listen to the tape, the audio, and you should teach it.

It's a beautiful, beautiful one-night teaching. If someone asks you to teach in a yoga studio, teach it in the eight verses. That's what the Dalai Lama does.

[Speaker 2]
Okay?

[Speaker 1]
He doesn't even get to the second verse. Okay. RANG SHING NYEN PA'I SEM CHEN NI, DIG DU DRAG PA'I NEN THONG TSE, REN CAN THERA DRAB PA'I SHIN, NYER PA'I KA'O BA'I CHEN ZIN SHOK, Say RANG SHING.

NYEN PA'I. Hold your tongue. NYEN PA.

NYEN. NYEN PA. Your tongue ain't touching anything.

NYEN. It's down here. NYEN PA.

Okay. If you want to trick yourself into pronouncing NGA properly, say, ring a bell. Talk to me.

Ring a bell. Ring a bell. Take off the R.

Ing a bell. Ing a bell. Ing a bell.

Take off the I. Ng a bell. Ng a bell.

That's it. That's it. If you can't do it, trick yourself.

Ring a bell, ring a bell, ing a bell, ing a bell. Ng a bell. Okay?

It's ng. It's ng. Rang shin.

Wake up. I had a rough day. You're just sitting there.

Rang shin. Ng a bell. Sam chen mi.

Dik duk. Drak bu. Nen tong se.

Rin chen. Te dam. Tre pa.

Shin. Nge pa. Ka wei.

Chen zin shok. Okay. Rang shin, ng a bell means...

Rang shin, ng a bell means... Sam chen, you know, right? Person.

Rang shin, ng a bell means... Who is by nature, crummy. Bad.

Ng a bell means bad. Okay. Rang shin, ng a bell means...

Who is by nature, a bad person. What's wrong with that line? Tell me.

Talk to me. What's wrong with that line? There's no such thing.

There's no such thing as a person, who is bad by nature. Except the person you most dislike. Right?

They're bad. They're hopeless. Nobody should like them.

Right? Everybody else is okay. Everybody else is not bad by nature, but the person most bothers me, is bad by nature.

Why is it not by nature? Right? Okay, got it?

It's coming from you. Nobody is bad by nature, and nobody is good by nature. If you were jealous of Stephan in the yoga class last week, then okay, someone is going to write an article about you, and call you a cult leader or something.

Okay? Got it? It's coming from you.

There's no such thing as a bad person around you, by nature. They're coming from you. You caused them.

Why he said that, I don't know. He's probably testing us, to see if we're going to fall for it. Okay?

rāṃśriyāṃ nyenpei-semchen-ni By the way, the ancient Tibetan doesn't say that. It says, where is that? rāṃśriyāṃ nyenpei-semchen-daṃ which is a big difference, okay?

Ningbo, if you really want, we'll make a list of all the differences. It's kind of sexy. We can put it in a database, where it will be safe from human eyes for 10,000 years.

rāṃśriyāṃ nyenpei-semchen-daṃ means, the ancient verse said, a person who's bad by nature, and, the current verse says, a person who's bad by nature is. But, so, we'll talk about it. dik duk means dikpa and dungyel.

What do those two words mean? What does dikpa mean? Huh?

Say again? Dikpa means a bad deed, a khet, as opposed to a mitzvah, okay? Khet is dikpa.

It's an ancient verb that meant to threaten. Dikpa means to threaten. A scorpion is called dikparanya, a threatening creature, you see?

So, dikpa means to threaten somebody. But what it means is, if you do something bad, it threatens your well-being, okay? And wise people will also go to you like this, what do you call that?

They will wag their finger at you. Dikpa means wag your finger at somebody, what do you call that? Reprovingly.

You shouldn't be doing that. That's dikpa, okay? Dikpa is like that, dikpa.

So, dikpa, that came to mean bad deed. It means finger-waggable deed, okay? By the wise, finger-waggable deed is dikpa.

What's dunyal? Suffering. Do they have a relationship, dikpa and dunyal?

What? Cause and effect. They are cause and effect.

Dikpa leads to dunyal. If you do a dikpa, you will suffer, okay? That's the definition of morality in Tibetan.

And that's very fresh, and interesting, and cool. What's good and what's bad? Any deed I do, which eventually screws me, is evil, is wrong.

What's the definition of a good deed? Any deed I do, which eventually causes me happiness, is good. And that's the definition of good and bad in Buddhism.

It's so clear. It's not like it hurts another person, you see? It's that it hurts you.

It's interesting, okay? But of course, only one does the other. Got it?

And it's not what the church said, or what God said, or what Buddha said. That's not the definition of right and wrong in Buddhism. If you do this deed, you will suffer.

Okay? Yes, question? Good.

Okay. Okay. Diktukjapa-nantongtse means, when I see a person...

I like the ancient version here, who is bad, and who is suffering under the burden of their own bad deeds. When I see this kind of person, okay? Rinchen tera trepa shen.

What's rinchen mean? Huh? Gold?

It means any precious substance. So, gold, silver, diamonds, rubies, sapphires, emeralds, they're all rinchen, okay? Any precious substance.

Tera means a mine. So, what's rinchen tera? A gold mine, or a diamond mine, okay?

Trepa means to bump into, or to... to find. Who's a gold mine here?

Yeah, the asshole who bugs you. Excuse me. I don't know, it seems appropriate here, I don't know why.

The person who bugs you. The person who most irritates you in your life. That person, that one person in the world, who is bad, but not coming from you.

They're bad from their own side. Geshe-la, this one of your students, that person is... is unhelpable.

Give up on them. They're just lousy person, you know. I get this, people come to me and say, this particular person, Geshe-la, this one student of yours, they're hopeless.

They're really bad. Just give up on them, you know. And they're like, to them, right?

So, to meet a person who seems really bad is what? It's a gold mine. It's the chance of a lifetime, okay?

The person who most irritates you is the chance of a lifetime. Got it? Okay?

And instead of temptation, Nye-pa-ka-wa. It's hard to find those people. Chen's in shock.

You should value them. Appreciate it. Appreciate the chance to deal with a truly irritating person.

Why? Why? They're coming from you.

And they are the essence of your mental affliction. Look for the people who most irritate you. Because if you can knock that out, that's your biggest negative emotion.

That's the manifestation of your biggest mental affliction. The students who come to me and say, this student is hopeless. There's always a very close correlation between the two of them.

But I can't tell them that, you know? I can't say, yeah, that's the one person out of the 10,000 that I met in the last two months who's most like you. You know what I mean?

They don't want to hear that. You can say that, and they don't hear it. It's very odd.

So, go for the ones who most bug you. Treasure them. Take them out to Starbucks.

You're the person who most irritates me in the whole world. Let's go have a coffee together. You know?

I want to work with you. Because you're the worst karma I have in my mind. It's producing you.

So, if we can take care of that, then I'm like miles ahead of where I was last week. Okay? Like that.

Okay? Nepakaritinsanchok. By the way, what does Master Shantideva say about irritating people who are hard to find?

In the context of the chapter on patience. Yeah. As you are more patient with them, they will become more and more rare.

It'll be hard to find a really irritating person in your life. Okay? Master Shantideva, in course 11 or something of the ACI, says, cherish the people who bug you, because they won't be along very long if you practice.

You know, like appreciate them while they're there. Because you'll miss them when they're gone. Okay?

Alright? He says that. And that's another way you can read this verse.

Okay, here we go. Next verse. We're really rolling.

We're gonna end early and I can go... have 12 meanings. Okay.

Maybe I should stretch it out a bit. ,BDAG LA GZHAN GYI GRATO GYI ZHES KUR LA SOGS, ,MI RIG PA'I RGYUNG KHA RANG GI LEN PA DANG, ,RGYAL KHA GZHAN LA BU BA ZHOGS, Say, ,BDAG LA ,GZHAN GYI ,GZHAN GYI ,GRATO ,GRATO If you don't answer me, I'll go home. You ready?

We're gonna try that again. ,BDAG LA ,BDAG LA Good. ,GZHAN GYI ,GZHAN GYI ,GRATO ,GRATO ,GZHAN GYI ,ZHES KUR ,ZHES KUR ,LA SOGS ,LA SOGS ,MI RIG PA'I ,MI RIG PA'I ,RGYUNG KHA ,RGYUNG KHA ,RANG GI ,RANG GI ,LEN PA DANG ,LEN PA DANG ,RGYAL KHA ,RGYAL KHA ,GZHAN LA ,GZHAN LA ,BU BA ZHOGS ,BU BA ZHOGS ,ZHOGS ,ZHOGS Okay, nice.

You woke up. What's GRATO in the first line? What's GRATO?

Jealousy. Envy. Okay?

Jealousy. Envy. Jealousy.

DAKLA BAI SHEN Yeah, other people are jealous of me. So, suppose other people are jealous of me.

[Speaker 2]
Alright?

[Speaker 1]
And they SHE KUR ME. They SHE KUR ME. SHE, SHE in Tibetan means, SHE SHE DANG in modern Tibetan, a thousand years later, SHE SHE means to scold someone, or to speak roughly to someone.

So, SHE means, speak critically, criticize. KUR You know KURN DEP. Those of you who studied Chang'e, I will take a glass of water while you explain to me what is KURN DEP.

Yeah. Yeah, DRON DOK is to think something there when it's not there. An irritating person who's coming from their own side.

KURN DEP is to underrate it, which means, if they're not coming from their own side, they must be an illusion and they don't exist. Okay? Which one is KURN?

This KURN here is what? Somebody puts me down. You see?

Here's the colloquial use of KURN. They put me down. Okay?

So, why? Because they have TRATO. What's that?

Yeah, they're jealous of me, so they put me down. But, those of you who care about Chang'e, and are struggling with those two words, which don't have an easy English translation, here's a nice, colloquial, thousand-year-old use of that word. Put me down.

Okay? I'm somebody, but they don't think I am. Okay?

They KURN me. She KURN me. Okay?

Got it? Somebody told me to stop saying got it, but I don't care. LASOG means what?

Etcetera. MI RIG PA. MI RIG PA.

What's that? What's RIG PA? Ningbo is a RIG PA teacher.

RIG PA means logic or correct thinking, right? Clear thinking. MI RIG PA means unreasonable.

They're criticizing, they're putting me down, MI RIG PA. Okay? That's all MI RIG PA.

Of course it's MI RIG PA. It's always MI RIG PA. We never deserve to be criticized.

Right? That word in itself shouldn't be in this text. Why?

In a Buddhist, to a Buddhist, you always deserve it. It's always RIG PA. There's no such thing as MI RIG PA criticism.

Okay? Every word you got in the New York Times, Geshe-la, you deserved it. Okay?

It's RIG PA. It's not MI RIG PA. MI RIG PA means undeserved, inappropriate.

There's no such thing. I don't know why he put it here. He's probably just making fun, okay?

Undeserved criticism? There's no such thing. Okay?

It's always deserved. Okay? That's why it's kind of fruitless to, like, type 12 pages back.

You know? You should just type back and say, thank you, I'm glad you pointed that out. You know?

I'll try not to create the seeds to hear that again. You see what I mean? Like that.

What are you going to do? 12 pages, and you're going to create more MI RIG PAs. Okay, anyway.

Okay, MI RIG PA. Now, first two words in the third line, and first two words in the fourth line. Say, KYONG KA, RGYAL KA.

KYONG KA, RGYAL KA. These are business terms, which are kind of rare in Tibet. Everything's Dharma.

Okay? KYONG KA and RGYAL KA are business terms. KYONG KA means loss on a business deal.

RGYAL KA means profit on a business deal.

[Speaker 2]
Okay?

[Speaker 1]
Now, I'll ask you a quiz question. You tell me the answer. One of them, you're supposed to offer to the other person, in this situation, when they criticize you in the newspaper.

One of them, you're supposed to accept gracefully yourself. Which is which? You accept the loss gracefully, and you give them.

He doesn't use the word give. He says, BUL. And Nyingbo's gonna tell us what BUL means.

Offer it. He doesn't say, give them the profit, give them the advantage in the situation. He says, offer it.

Not only are you required to let your critic have the advantage in the situation, you're required to be gracious about it. Not sarcastic about it. Yeah, you're stupid, but okay.

I won't say anything. You're supposed to say, you're very perspicacious. Probably they'll think it's a bad word.

You have great insight into the problem at our university. I really appreciate it. And you're supposed to BUL one.

It's supposed to be sincere. You're supposed to say, thank you for your suggestion. We'll look into how we can improve.

And that's, Gyalka BUL. This is a very profound verse. This verse can save you a lot of gray hairs for the rest of your life.

Memorize this verse. Learn this verse. In a situation where someone's criticizing you, offer them the gain.

Take the loss. In every situation, take the loss. Why?

It's a higher gain. You're just gonna come out ahead. More ahead.

Trust me. Okay? Take losses constantly.

And, you know, take a financial loss. Oh, I paid for the pastries for the Seichu on Monday, Saturday morning. And nobody helped me.

Ha ha. I'm gonna have pastries for months, man. You know, you're not taking any loss at all.

When you take a loss, you're not taking any loss at all. You're making a lot more profit. Don't be stupid.

Take losses as much as you can. Give me losses. Screw me over.

You know, like, cheat me. You know, make me lose stuff. I'll give you everything I have, and more, you know.

And then you get more. Okay? It's a...

We had this neat thing happening in New York before we left New York in the 90s. It was... We would take people...

We'd go out to a restaurant, and there'd be big fights about the check. And then... to see who would get to pay.

And then somebody got smart, and when we all sat down, and they said, I have to go to the bathroom. And they went, gave their credit card to the cashier when we sat down. Right?

And then somebody figured that out. And they would start going before we got to the restaurant. They would go earlier and give their credit card in the morning.

Right? And then somebody would go... People start going the day before and giving their credit card.

And then you think, Oh, you're stupid. You're losing money. They're not losing.

They're making money. Right? We call them a what?

It's a kind of creature. Karma pig. Karma pig.

They're like pigs. They take all the good karma. Okay.

Okay. Next verse. We're getting there.

Okay? We're on a good roll there. But I'm skipping like 10,000 interesting points, but that's okay.

Here we go. gāla dhākhi pentāpe revācāyakāśikī By the way, what's that stuff about the envy and the jealousy in the first line, back there, trato? What's that story there?

They're criticizing me because they are jealous. And that criticism is mīrikpa. Undeserved.

The mīrikpa is easy. Come on. There's no criticism you ever get which is undeserved.

Could it be because of jealousy? Is that some kind of justification that you're cool and they're wrong? She's jealous of me, Geshe-la.

That's why she said that about me. Is that some kind of... Is that get you off the hook?

No, you created them. You're a jealous person, so you run into jealous people. Then they criticize you to Geshe-la because they're jealous of you, but you created the jealousy too.

Don't like... Don't like say... Don't like use it to prove why you're cool and they're not.

Oh, she's jealous of me, Geshe-la. That's why she said that. Who the hell created the jealous person?

You did, last week, when you were jealous of somebody else. You can't say, they criticize me because they're jealous. That's as...

What do you call it? Self-convicting as... as...

as Miripa. Oh, she's jealous of me, that's why she said that. Well, who the hell created the jealous person in your life?

Gee, I don't know. You know, you did. When you say, I'm surrounded by jealous people, what are you saying?

I'm a jealous person. Okay. It doesn't help to say, she said it out of jealousy.

You are, what do you call it? Convict or... There's a word like that.

You are incriminating whom? Yourself. I'm surrounded by assholes.

Everybody will go, heh heh, that's right. I was just thinking that. Okay.

Damn. You can't get away from it. Okay, where are we?

Please say kala, dakhi, wake... If I can stay awake, you can... I'm twice as old as half of you.

pentakpe, rewa, chewa, kashiki, shintu, shintu, mirik, mirik, nuchenam, nuchenam, shinin, shinin, dambar, dambar, tawar shok, tawar shok, kala, dakhi, pentakpe. Kala means... Kala, dakhi, pentakpe, rewa.

Okay, I'm reading across the first line. Kala, dakhi, pentakpe, rewa. Suppose I turn to someone else for help.

Okay. With big rewa. Hope.

Okay. I turn to someone and, you know, can you help me get that job? I remember the example Rinpoche used to use.

You go to somebody at work. They're gonna promote somebody to supervisor in the next week. I found out, they're gonna create another supervisor position.

Can you help me out, man? Can you put in a good word for me? That's kala, dakhi, pentakpe, rewa.

Okay. Chewa. Big rewa.

Big rewa. I have... I put all my hopes.

Can you put in a word, a good word for me with the boss? You know, I need that job. Okay.

Karasikhi. And that person, Shindu Mirik. Before we had Mirik.

Mirik was unreasonable, undeserved. Now it's Shindu Mirik. Yeah.

You know Shindu from Shindu Kokyu, right? Which I don't have to talk about. Shindu Mirik means, they do something extremely bad.

Like what? Rinpoche said, I remember, he taught it 40 years ago or something. I remember what he said.

He said, they go to the boss and say, they want the supervisor job. You ask them to put in a good word for you, and they put in a good word for themselves. Shindu Mirik.

They screw you. Okay. Shindu Mirik nö che means they screw you.

And I'm not cursing. There's no better way to translate it. Okay.

Nö means they hurt you. Che. The old version has che in the past tense, it's better, Nyingbo.

Okay. Suppose they were, okay, to hurt you. The optative.

Instead of helping you, they stab you in the back.

[Speaker 2]
Okay.

[Speaker 1]
Che nang. Even then, you should tawa, what? At the end of the line, you should tawa.

What's tawa? What's yang datai tawa? View.

You should view them as a shenyan. Ge wei shenyan. Ge she.

Ge she. Spiritual friend. Okay.

Ge she is an abbreviation of ge wei shenyan. He cut off the first half, he left the second half here. Shenyan.

In the last line, shenyan dampa tawa shoka. Shenyan means, ge wei shenyan, that's ge she. Ge she, the ancient ge she means, spiritual friend.

You should tawa them as a shenyan. What? What?

Say. I can't hear you. Yes, see them as your highest teacher.

Dampa. That's dampa. What's dun dam denpa?

Ultimate reality. Dam means highest. Okay.

Dun dam denpa means highest reality. This dampa means highest. Don't just see them as a ge she, see them as...

the ultimate teacher. Your ultimate teacher. Who?

The person who... stabbed you in the back, when you were trying to get the supervisor job.

[Speaker 2]
Okay.

[Speaker 1]
Alright. Got it? Why?

The reason is, when people win the lottery, they never say, Why me? Right? When they get fired, they say, Why me?

When they lose the only supervisor job to come up at work in the last year, it's always, Why me? Okay. Then you will seek the true nature of reality.

When good stuff happens, you just take credit for it. Geshe-la, you got a promotion. Yeah, I know, I mean, you know.

I deserve it. Right? But if they say, Look, you just lost the only promotion.

But why? And then you look into it, right? So, when someone stabs you in the back, when bad stuff happens to your university, you start asking, What was the seed?

I heard more, What's the seeds in the last month than I heard in the last year. People are like, What's the seeds? You know?

What's the seeds for all this? So, people who stab you in the back are your teacher. Right?

Because they force you to examine your life and ask, Why is this happening right now?

[Speaker 2]
Okay?

[Speaker 1]
Otherwise, if things are going okay, you don't examine your life. You just think it's what you deserve. If someone hurts you, then you start asking, Okay?

So, someone who hurts you is a teacher, is your teacher. Okay? All right.

By the way, those of you who care, the shock in every single verse is love in the old version. May I learn to see them, rather than, you should see them, as if a teacher were talking to a student. It's, May I learn to see them.

[Speaker 2]
Okay?

[Speaker 1]
You better, you remember that. All right. We're almost done.

We're on verse seven out of... Yay! You still remember how many verses.

Okay. Please say, dor-na. Everybody say, dor-na.

dor-na. dor-na. dor-na.

dor-na. dor-na. pend-dey, pend-dey, man-nam, man-nam, kun-la, kun-la, bul, bul, may-ee, may-ee, nuh-dang, nuh-dang, dun-gel, dun-gel, kun, kun, sang-way, sang-way, dak-la, dak-la, lem-ba-sho.

lem-ba-sho. What's the word, do mean? Ndo.

Sutra. Because it's a short book. Okay.

Dor-na means in brief, okay? It's the Tibetan for in brief. So, dor-na.

I'll put that up higher. Oh, it doesn't want to do that. Möd dang gyupa.

Möd means directly, gyupa means indirectly, okay? In... What's gyupa lama mean?

The lamas of the lineage, except my root lama, you see? His lama or her lama and their lama and their lama and their lama are called gyupa lama. My lama is called sawa lama, okay?

So, gyu means lineage, indirect lama. The lama is up to my direct lama, and then there's my direct lama, okay? Say again?

No, without the D and without the B. We did have a gyu earlier tonight, because you were supposed to talk your gyu all day long. Your mind stream.

And you can see that the two words are related, but they're not spelled the same. This one has a B on it. So, be careful.

Gyupa with a B, which is silent unfortunately, means the line of teachers, or indirect. And without the B, it means my mind stream, okay? But they're obviously related.

Pende, I think some of you knew there was a monk, right? In the FPMT called Pende, right? And that is a very beautiful name.

Pende means help, and de means happiness. And these are two things that we wish on other people. Pende, may you have pende, means may people help you when you need help.

And dewa, may you have happiness. So, pende, sometimes they name a monk, health and happiness, pende, okay? Pende, bu at the end of the second line means I should offer.

Pende, to my ma's. Okay, so when I went to Dharamsala, when I was like twenty years old, or nineteen years old, right? And I was dying to get into the Shantideva class.

And you had to know Tibetan. And I begged my lama, Sharpa Rinpoche, who is Tanzan-Tinle in the Vajrayogini lineage. He was Tanzan-Tinle, right?

I didn't find out till later. So I'm like begging him, can I get into the class? He says, you gotta know Tibetan, man.

I said, please let me into the class. And he's like, you gotta know Tibetan. I said, can I at least come to the exam?

He said, you can come to the exam, okay? And then, you know, they tested all the students. And so I'd just been there like three days, you know?

And I walk in the exam, and he's like, okay, we gotta see if you know Tibetan. I said, okay, I'm ready. He says, what does mama mean?

And papa. I'm like, mom and dad? He says, you pass.

It's like the only Tibetan word that's the same. So ma means? Mom.

Okay, ma means ma. I should offer Pende to my ma, okay? Whether directly or indirectly.

I should help, and I should give happiness to my mothers, whether directly or indirectly, okay? How many mothers? Kun?

All of them, okay? Me and Nyingbo, I asked Nyingbo to look up. I used another commentary, I don't know, what, 15 years ago when I taught this in New York.

And I asked him to check what the direct and the indirect is. What's the indirect, Nyingbo? Huh?

Yeah, tonglen. Help your mothers with tonglen, or help them directly, right? What's tonglen?

It's a meditation where you're helping them, okay? So, directly means, you cook them a dinner, you fix their house for them, you teach them. Tonglen means, you meditate on helping them, when you cannot do it directly.

Maybe they refuse to listen to you, maybe they won't talk to you, maybe they live in Kansas, okay? If you can't help them directly, then do it indirectly, okay? With a meditation, in a meditation, okay?

Now here's something cool. That's not what the ancient verse said. This is really interesting, if you care.

The ancient verse said, pende ma lu kun la ul. Say, pende. Look at the second line and listen to the differences.

Pende, ma lu, kun la, ul. What's pende? Help and happiness.

What's ma lu, Nyingbo? Malupa. Malupa means, all, with nothing left out.

Ma lu, means nothing left out. Ma, in Tibetan can mean mother, or it can mean not. In the original verse, it was not, and it wasn't mother, and someone changed it, okay?

It's pende ma lu means, all health and happiness, without exception. It never said mother. Huh?

Ma, yeah, yeah. Where is it in the Geshe-la? Huh?

Ma lu means, anyway, ma lu, the original ma, in this verse, was a negative. It wasn't the ma for mother, okay? That's very interesting.

Somebody changed it to mothers, okay? It used to say, all health and happiness. What?

Then what? Kun la ul, may I give it to everyone. May I give all health and happiness to everyone.

It never said to my mothers, okay? But, the next line did. So don't feel bad, okay?

The next line did say mothers. What does it say? What's the first one?

Mai nu tan dungyal kun, may I take on all the sufferings of my mothers, okay? So was it wrong to change the second line to mothers? No, because in the third line it says the same thing.

He just wanted to emphasize it or something. May I take on the pain of all my mothers, okay? May I give them all happiness, and may I take on all of their pain, okay?

Yes, question? It's the same thing. It ends up the same because of the third line.

Yeah, everyone's been your mother, yeah. That's true, but it doesn't say it, okay? May I give them all happiness, and may I take all their pain on me.

Then it says sangwa. What's sangwa? What's the Tibetan word for tantra?

For example, an initiation granted at Diamond Mountain University is sangwa. What's sangwa mean? Secret.

The Tibetan word for tantra is sangak, secret. You're not supposed to talk about it. In fact, you make a solemn pledge not to talk about it.

Okay, sangwa means secret. Sangwe means secretly. Dagla lempa sok, may I take it on myself, what?

All my mother's pain, okay? All my mother's pain. This gets into taking trouble from other people without them ever knowing you took it.

Being the punching bag for others. Happily, voluntarily. What do you call that?

Buffering pain from other people. You know, all this... I almost said crap.

All this bad stuff comes down, and you just say, okay, I'll be the punching bag, you hit me. And then you never mention it to the other people. You just take it, and you take it on yourself, like a cushion for them.

You see what I mean? Sangwa. Sangwa means secretly.

They never know. They never know that you took on that thing. You pay a bill for somebody.

I used to sangwa all of Rinpoche's bills. He never knew. He thought the phone service was free for 30 years.

You know, that's so nice that the government, yeah, yeah Rinpoche, just don't call India for an hour, okay? You know? So, okay?

So, you just secretly, you deflect hassles from other people. You get between them and the problem, and they never know there was a problem, okay? And, it's a beautiful practice.

It's a cool practice, okay? It's a very fulfilling practice, you know? They're like whining at you about something you did, and in your head you're saying, man, I just took like 14 hassles from you last week.

Okay. All right? Like that.

Okay. It's a beautiful practice. Unfortunately, this original doesn't say that.

I hate to disabuse all these things. Gupe Rangilembarsog. Gupe Rangilembarsog means, may I take it on gracefully, which is almost the same as secretly, okay?

Somebody at some point heard it as secretly. By the way, these early texts were passed on by word of mouth. It's possible that Diamond Lion from the plains of Langri Tangpa, from the school of the Kadampa's, said it differently to a different student.

Probably the one who wanted to take credit for good stuff. He said, let's try it anonymously, Geshe-la. Let's not talk about something good you did.

Let's make it anonymous. Or some hassle you took from somebody else. Let's keep it anonymous.

Don't tell them. Just take it. Pay the bill and don't tell them, okay?

Like that, that. Okay, we're on the last verse. You still there?

You still with me? Pizza is waiting for me. I heard, but I didn't see it.

Probably it's going to be Cheerios. The last verse is the holiest verse, maybe, except for the first. And I'll give you a loom for it, and then we'll go through word per word, okay?

It's very, very, very important. It's extremely sacred, okay? I kicked somebody else out of class tonight.

For the first time, maybe twice I've done it in ten years, because they were flippant, or they were, what do you call it? They were mocking the Dharma, and I kicked them out of class, you know? This verse is, it's worth your whole life.

If you had to give your whole life to get this verse, it's worth it, okay? So, chen dzin, what? Treasure it.

Cherish it. Honor it. Never disrespect it, okay?

You ready? I'm sorry, I'll do the whole thing. de dak kun khyang, chu gye kyi, tokpe chi me, ma bakpar, chun nam gyur mar, shepa yi, shenpe chingwa, le du shok.

Say, de dak, kun khyang, chu gye kyi, tokpe, chi me, ma bakpar, chun nam, gyur mar, shepa yi, shenpe, chingwa, le du shok. Okay, de dak means, all of those. De dak kun means, all of those.

All of those what? Advices that I just gave you. All those cool practices.

There's like a whole lifetime of practice in these eight verses, right? Just to take other people's hassles away from them secretly, is a lifetime's practice, right? All of those practices, de dak kun khyang, all of those practices that I just mentioned, taking that loss, giving the other person the profit, right?

Don't let them be bakpa by the chu gye. Bakpa means polluted, or infected, or ruined, okay? Bakpa means...

bakpa means... I discovered a 500 gallon tank under my lawn recently, that the previous owner had hidden there. It holds rain water.

It's full of pure rain water. And I was feeding it to the roses, and I was so happy, you know. And then some cow came and peeped in it.

That's bakpa, okay? Bakpa means... what would you call that?

It's contaminated, yeah. Don't let those seven practices be contaminated by the jigten chu gye. What's...

the eight worldly thoughts, okay? The eight worldly thoughts, okay? I don't know about you, but I always come up with six.

And I have to go look them up in the database every single time. So I did, but I can look smart. Here they are.

They are four pairs of two. The eight worldly thoughts are four pairs of two. Each pair is to be happy because of blah blah, and to be unhappy because of blah blah.

So there's four happies and four not happy, okay? About four things, you are either happy or unhappy. Here's the first one.

Nekur means... somebody gives you something, because you're a nice person. Oh Geshe-la, you're such a nice teacher.

Here's a one ounce gold... what's an ounce of gold worth right now? It's over a thousand dollars?

I think so, yeah. Anyway, somebody gives you an ounce, that's nekur. Nekur means, oh you're a big lama, we really love you.

Here's an ounce of gold, that's nekur, okay? Someone gives you something, because you're cool, okay? To gawa when you get it, and to miga when you don't get it, is jikten chuge.

It's a worldly attitude to be happy when someone gives you something, because you're cool. And when they withhold it, because you're not cool. Oh Geshe-la, here's a rose, you're cool.

Oh, I'm not going to class tonight, and I'm definitely not giving you a rose. And then you hear about it, and you feel upset, okay? So to be thrilled that someone's giving you something, and to get all upset when they don't want to give it to you, is the first two of the eight worldly attitudes, okay?

I learned them when the New York Yankees used to play on TV. And Rinpoche would watch Dwight Gooden? No.

Dwight Gooden? Dale Strawberry, I'm sorry, Dale Strawberry. So he'd be up there, Dale Strawberry either struck out or hit a home run.

And he didn't do anything between that. This big guy, and he'd just close his eyes and go like that. And if it touched the ball, it was a home run.

And, you know, so he'd close his eyes and go like that. And then he'd hit a home run, and he'd run around the bases like this. And then if he struck out, he'd walk back to the dugout like...

And Rinpoche would sit there going, jikten chuge, jikten chuge. Eight worldly dharmas, you know, both ways, both ways. All smiling when he hits a home run, and all grumpy when he strikes out.

That both are the same thing, okay? You gotta appreciate that. To get overexcited when something's going well, and to get overly sad when something's not going well, it's the same thing.

It's the same problem, okay? Second set. Deva and dunga.

To be happy when you feel good, and to be unhappy when you feel bad. And that's very common when people are sick, okay? Sick or tired.

They're like... When people get sick, they lose all their joy, and they start getting grumpy. Almost everybody.

I'm really impressed with really old people like Mrs. H, right? Who can be cheerful, when you know they're in pain all the time, you know? And they don't let pain be a reason why they can't be happy, you know?

If you're gonna wait for people to stop writing articles about you, before you can be happy, you're gonna wait a long time to be happy, okay? You might as well be happy now, okay? Because it...

If you're gonna wait till things are going perfectly, you might wait a long time, okay? Maybe be happy now, okay? And learn to be happy when bad stuff is happening, you know?

You get the flu, then don't be an asshole, okay? Like, be graceful and loving. I've got the flu.

I'm gonna be... I didn't sleep very well last night. I'm gonna be grumpy at 3 o'clock.

Please excuse me ahead of time. You know? That's a dharma person, okay?

Like, I didn't get enough sleep last night, and I'm grumpy. But hey, you know, I could be dead. Like, try to be cheerful about not feeling well, okay?

That's a dharma person. That's a real dharma person, okay? Or when you feel well, don't...

you know, don't get all super excited, because anyway you're gonna get older and get sick anyway, so... Don't get all excited about being strong from yoga, and don't get all depressed about the last time you hurt your shoulder. Don't inflict that on other people.

Both sides. Don't go up to... Oh, I'm so excited, I got into a headstand, you know?

And people are like, yeah, tomorrow she's not gonna be able to do it, and she's gonna be all grumpy, you know? Don't be both extremes. Stay in the middle, okay?

Alright, number... set number three. Nyan-dak.

Nyan-dak means... you're famous. Like, you're starting to get well-known, okay?

Like, don't get all excited that a thousand people came to your last talk, because that usually is gonna trigger a New York Times article. You see what I mean? That's the way it is, karmically, okay?

Don't get all excited when you get famous, and don't get all depressed that no one's recognizing your accomplishments or your contributions, okay? Don't be the kind of person who's only gonna be a good volunteer if people are constantly telling them how nice they are. And, you know, do a good job even if nobody tells you, you know, if it gets out or not.

Just do a good job, okay? And don't let it depend on whether people are talking well of you or not, okay? That's specifically fame, okay?

Number three. Number four is praise. So, that's why sometimes I can't think of all eight, because to me, the third set and the fourth set are not so different.

Set number three is you're getting famous or not, and set number four is people are praising you or not. And to me, they're very similar. So, I have trouble remembering them, you know?

So, people say, oh, you're such a nice guy, Nick, you know, we love you, and you're such a, you know, you play guitar so good, and then you're like that. And then five minutes later, somebody says, are you aware you were flat on the last verse? And then suddenly, your whole evening is ruined, you know?

And usually you hang with the second half, right? Usually you stay with that. You don't remember that everyone in the audience loved the song.

You're like, I can't believe he thought I was flat, you know? And you go to bed with it, and you sit with it for two or three days. And you don't remember that everyone clapped at the end of the song and really enjoyed it, you know?

We do that, we inflict that on ourselves. It's human nature, okay? What's that?

Tura. Tura, yeah. In colloquial Tibetan of 1000 AD.

The current is tupa, or tunga, in Sanskrit is stotra. Anyway, those are the eight worldly attitudes, okay? He says, don't let, don't let your practice of the first seven verses be bokpa'd by those eight attitudes.

What's bokpa? Cow urine in the rain water, okay? Don't let them be, what do you call it?

Polluted. It's polluted, or something like that. Don't let them be...

What? Yeah, that's a really good translation. Contaminated.

Don't let them be contaminated. But he uses the word tokpa. He uses the word tokpa, okay?

Hang in, hang with me for ten more minutes and you're done, okay? He uses the word tokpa. In the word pollution, with the word pollution, he uses ratokpa.

See it? Beginning of the second line, okay? That's the Tibetan word for misperceiving reality.

[Speaker 2]
Okay?

[Speaker 1]
That's the Tibetan word for misperceiving reality. And you can apply it to all eight. Why?

Someone praised you because? Because you're cool? No?

Because you were encouraging people last week. Someone writes something bad about you in a newspaper. Because you're bad?

No, because you criticized someone last week. Okay? Like, don't get caught up in the apparent reality.

It's not coming from them. It's coming from you. If you think it's coming from them, that's tokpa.

That's ratok. That's ratokpa, okay? And it's not coming from them.

It's coming... All the eight are coming from you. You feel good after yoga?

It's coming from... Not the yoga, it's coming from you. You helped a sick person.

Okay? You hurt your shoulder in yoga. Where is it coming from?

Because the teacher is not good? You see? You can say that, but you created the teacher also, okay?

Duh! All right? That's also coming from you.

So why should you get all excited about it? Or why should you get all depressed about it? If you don't like it, just stop doing it to other people.

If you want more of it, start doing it to other people. Then that kind of false excitation about nice things that happen, and that kind of false depression about bad things that happen, they go away. And your mind becomes equanimity, in a high sense, based on wisdom.

Okay? Yeah, yeah, I mean I got a thousand people came to my talk. That's because I was helping all my students get gigs last month.

You know? So it's not such a big thing. If you like it, just keep helping their students, right?

Oh, people criticize me. Well, then stop judging other people. You know?

But you don't get all depressed by it, you just fix it. You see? Depression and elation go away.

And they are replaced by a constant sense of joy. Because you know what the heck you're doing. You know how to plant stuff.

Okay? Got it? You're not elated falsely.

And you're not depressed falsely. You just know what's going on, and you feel good about yourself. I know, oh I know, yeah okay, I got criticized, but I know how to fix it.

I have to be less judgmental about people at the circle K. And then it's a kind of happiness. It's a kind of steady happiness.

You're not all excited, or you're not all depressed. You're just happy, all the time.

[Speaker 2]
Okay.

[Speaker 1]
Why? Because line 3, cunam gyumar se. You have realized that all things are like an illusion.

There's the gyumar that means illusion, okay? Different spelling, S-G-U. Okay.

That gyumar means illusion.

[Speaker 2]
Okay.

[Speaker 1]
Why are things like an illusion? Oh, it looks like... I don't know.

It looks like the person who yelled at me was coming from their own side, but I realized they're coming from me. And that's an illusion. Okay.

The apparent... What do you call it? The appearance and the reality are different.

It looks like they're yelling at... It looks like they decided to yell at me, is the deceptive reality. The true reality is that, I criticized somebody last week, and they don't have a choice but to criticize me.

This guy, the boss standing in front of me, or my wife, standing in front of me right now, has to criticize me, because I criticized somebody last week. And to think that they decided to criticize you is an illusion. They don't decide anything.

You decide everything. Got it? Just nod.

You can go home if you nod. Okay. All right, last line.

Shenpei chingwa le du shok. Free yourself from the chains of believing that stuff is coming from its own side. Okay.

Free yourself from the chains of believing that stuff is coming from its own side.

[Speaker 2]
Okay.

[Speaker 1]
And that's the end. It's so exquisite, right? It's...

Learn these eight verses. Learn how to teach it. Go over the audio over and over.

And then learn how to teach it to people. And it's such a great gift. Like in a yoga class that you don't know those people, right?

And they say, would you come one night and teach for an hour? You can cover this in an hour, and it will help them for the rest of their lives. I never forgot, right?

The day Rinpoche taught it to me, it was 39 years ago, and I didn't forget. And I've used it since then, okay? So, use it, and spread it to other people.

It's a wonderful gift to give to people. Learn it and spread it, okay? The last verse informs the other seven.

Okay? The last verse is about worldview. And it explains the other seven verses, right?

The last verse says, everything is coming from you, even though it doesn't look like it. Then you take that verse back to the guy who was jealous of me, right? Or how wrong it was that someone criticized me.

What's it called? Undeserved criticism. You take the last verse back to all the other verses, and it explains them, right?

There's no such thing as undeserved criticism. And there's no such thing as someone who is jealous of you, and that's why you got criticized, right? Okay?

You got to inform the other seven verses with the last verse. Unfortunately, it comes last, which probably means you have to go back, okay? Got it?

It's a beautiful gift to learn to give somebody, okay? Okay. Have a nice evening.

See you Saturday morning, I guess. I have to be with the retreatants all day tomorrow, okay?