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We’re going to go to the lam rim. I’ve been teaching it for eight years. I promised to finish this book, it’s very long, it’s about a thousand pages, and I think it’s the greatest book ever written, and it’s a lam rim. Lam rim means steps of the path to Buddhahood, for dummies. Buddhahood for dummies okay, you just do these things and you get to enlightenment, you don’t have to think about it. So, it’s just a list of things that you have to do, and by the end you become enlightened. So, that’s called lam rim. Who can tell me how lam rim relates to the five topics and the four schools we had yesterday? Who wants to take a shot? How does the Geshe course relate to Lamrim?

Yeah, five topics. Cool! Very good. Ok, so if you have time, and if you’re very passionate, you do the Geshe course. If you have time and you’re very passionate you do the Geshe course, it’s deeper. It’s deep deep, if you don’t have time, if you’re a farmer in Tibet, then maybe once a month, every two months, you go to a day with a Lama and you do lam rim. So, that’s the relationship. Lam rim has all the basic information that’s in the Geshe course, but not as detailed, which you’re going to see today and tomorrow, but it’s a good solid summary of all of Buddhism.


I took people through the Geshe course, first turning of the wheel, I did the Vajrayana course, Diamond Way course, second turning of the wheel, third turning of the wheel is: let’s do the whole thing in a way that you can use. In your ACI teaching, if you have students who can’t do the whole Geshe course, if they don’t have time, then do a lam rim with them okay? Now, trick question for zero dollars. They got in a bad habit of demanding money for answers, especially somebody. What would be a great short lam rim that you could teach people?

Yeah, the Three Principal Paths, which is the first ACI course, okay got it?

Why would a baby teacher start with that text in the 18 courses? Well, in case the student quits. They got the whole lam rim in the first course, alright? That’s not a bad strategy. So, we’re doing two lam rims this week, you see what I mean? In the evening, you’re learning how to teach the shortest Lamrim in history —14 verses.

Say, Lam tso nam sum. The Three Main Teachings of Buddhism, that’s all. It’s the shortest lam rim there is, roughly, and then in the morning you’re doing the longest lam rim there is, one of the longest Lamrims. So, we’re doing the great lam rim of Pabongkha Rinpoche, who wrote the commentary for this evening’s lam rim? Pabongkha Rinpoche, it’s the same person. In the morning you’re studying his thousand-page book, and in the evening you’re studying his two page book, got it?

And you know, I was having lunch with some people, I remember it was my old lady, Mrs. Hancock and her boyfriend who ditched her, but anyway she’s 93 and we were like, “what’s your favorite book of all time?” Somebody said Gone with the Wind, I said “ah, Lamrim Namdrul Lakchang, A Gift of Liberation Thrust Into Your Hands“, and I think it’s the greatest book ever written, I think it’s the greatest book on this planet. So, we’re going through it—savoring it. Savor means, “enjoy the taste slowly and don’t rush”, so we’re savoring this lam rim and the whole thing will take about 15 years. We’re about halfway through, and I promised you dessert. If you don’t remember, this lam rim, which is one of the longest in history, doesn’t have a huge section on shamantha and vipashyana. It’s not “vipassana” okay, I don’t know who did that, I’m always suspicious of things when they misspelled the name of the leader, like Sivananda. Anyway, the final section of the lam rim is how to develop the meditation [shamantha] which sees emptiness directly [vipashyana], the final section of the lam rim is always that. Pabongkha Rinpoche decided not to focus on it—he didn’t make it huge. Why? Je Tsongkapa already did it. Je Tsongkapa’s Lam rim Chenmo has about, I don’t know, 300 pages on that, so I promised you that for dessert, which would take another eight years or something, so we’re here for a while. Annie’s going to be a an old lady by the time we finis. I’m gonna be, I don’t know … alright? So, that’s our plan, that’s our strategy. We’re in the middle somewhere, we’re just about halfway through.


Here we go. I’m putting the text up just for you to follow. It’s a good seed for you guys in case you want to be a translator, we have Joy there, she’s helping run the translation team in China, we have 40 translators there, we have about 20 in Sedona. Anyway, it’s just to put seeds in your mind, but I’m going to go word-for-word, and I’m going to enjoy the taste very slowly, and I don’t care if you’re bored, or you don’t want to study Tibetan, because I’m putting a seed in your mind, next life you’ll be on Joy’s translation team okay?

Alright, here we go, RNAM ‘GREL LAS KYANG, he’s quoting Namdrel (RNAM ‘GREL), what’s Namdrel? Wait, which topic? Yeah, clear thinking, which number? Topic number three, he’s quoting the mother book of all clear thinking, which is by? Chandrakirti …ah the other kirti okay, Dharmakirti. And it says ,SRID PA’I SRED LAS RNAM BRGAL BA’I, LAS GZHAN ‘PHEN NUS MA YIN TE, LHAN CIG BYED PA ZAD PHYIR RO.

Very famous. Now, Wheel of Life, 12 links, 2 of them are karma, which one’s? Number? 2 and 10 yeah. God, give other people a chance man. What’s the difference between 2 and 10? 2 of the 12 links are karma, you’re committing karma, the first one is the second link, what’s the picture? Somebody’s making pots, which means you’re making karmic seeds. The pots are karmic seeds, so in the Wheel of Life picture the guy is making pots, it means his karma. It’s what kind of karma? Fresh. So, right now in the last few months I have a garden and it’s time to plant things, we just planted bulbs and watermelons, so when you first put the seed in the ground that’s called fresh karma, duje kyi le, sanskara in Sanskrit. Then it cooks, and cooks, and cooks. It gets water, sunlight, warmth, and fertilizer. Then link number 10, which is a pregnant lady—the seed has reached August, you see? Number two is the seed in March, and number ten is the seed in August, and there’s been lots of rain, sunlight, and fertilizer.


I get this thing very clear in my mind, it’s hard to explain. When you put the seed in the ground, all the dudes inside are asleep, there’s a whole staff, factory staff, sitting inside the seed and they’re all sleepy, then you put water on the seed, which is actually impossible—water touches the seed and then they wake up. It’s like October in the jewelry business, what’s that mean? Yeah, Christmas is coming—sixty percent of diamonds are sold in one week, so in October everyone’s going crazy, so I see it inside the seed, all the workers are like, “ah we gotta get this watermelon out”, and they all go crazy. Then, number ten in August, the seed is ready to split open, the seed is pregnant—the baby’s about to come.

Now, this lam rim right here, second school, third topic, interesting, they are suddenly talking about what makes 2 go to 10 okay? For a watermelon seed it’s what? Sunlight, water, and fertilizer right? But what is it in your mind that makes the seed go from 2 to 10? Coffee meditation, great! For good seeds, for bad seeds? Now, listen okay, this is deep. If you plant good seeds in your mind and you want them to grow, get pregnant, and have a big baby, then do lots of rejoicing. Before you go to bed, think about all the good things you did and and they will get fatter and fatter. That wakes up the factory—rejoicing wakes up the factory in a good seed, but what wakes up the factory in a bad seed? Word, say it nice. It’s a very interesting answer, what’s the opposite of coffee meditation? Yeah, listen, the way to get a bad seed pregnant is to not understand it. Cool? It’s very interesting, the way to make bad seeds grow fatter and faster is just to not understand how they work. It’s the opposite of rejoicing, you would think the opposite of rejoicing would be anger or something, it’s not. It’s just misunderstanding the seeds.

Is there any misunderstanding in rejoicing? Yeah, and that’s what we call “dirty good karma”. The karma for Ben & Jerry’s Cherry Garcia, which is dear to my heart, is it a good kind of bad karma or bad karma? I mean it’s a good karma, in my three-year retreat I ate a whole bucket of it one day for my birthday. It was the only ice cream I had for three years, I threw up. But is there a bad part of the ice cream? Yeah, it runs out. So, that’s the bad part, that’s a bad seed. What made the ice cream run out is that I didn’t understand ice cream, like I wanted it, but I didn’t understand it, you see? If I really understood it I would have sent half of it back to Jigme for the caretakers to enjoy, understand? Then I’d make more, but my desire took over. What is it about misunderstanding that makes the seed get fatter? We’ll talk about it, but here interestingly it’s Dharmakirti who says the thing about what makes the seed fatter. So here we go.


,SRID PA’I SRED LAS RNAM BRGAL BA’I, he’s talking about link 8 and link 9, which in the rebirth process is heavy misunderstanding just before you die, and it makes the seeds strong enough to throw a new rebirth—which is number 11. So, he says you want to stop negative seeds from growing. By the way, do the four powers stop negative seeds, do they destroy negative seeds? No, they just put them in the freezer, and then they put a lock on it and it never opens. You can’t destroy a negative seed like that, why? There’s a justice to the universe—if those who hurt people must get hurt, those who help people must get help. You can’t magically just say, “oh here your sins are gone, good luck”, you can’t do that. You always get … it’s like gravity.

Okay, SRID PA’I SRED LAS, so how Dharmakirti says you stop a bad seed, how do you shut down a bad seed? How do you get the guys in the factory to go back to sleep? LAS GZHAN ‘PHEN NUS MA YIN TE, means the karma will not be able to throw any results if you can shut down the factory of a bad seed, understand?

[Question] Does it destroy the seed you mean? Oh, yeah the seed still planted. It still gets planted, but weakly, not as strong, especially if you’re thinking “I wouldn’t do it again”. It’s called the “morning-after pill”, seriously, after you do something wrong, if you decide you wouldn’t do it again, it pretty much kills the power—that’s the guts of the four powers.

Okay anyway, LHAN CIG BYED PA ZAD PHYIR RO, very beautiful … LHAN CIG BYED RKYEN for $50. Word’s like … LHAN CIG BYED RKYEN? I’ll give you a clue for $25. Yeah nice, as opposed to NYER LEN GYI GYU okay, “material cause” of the tree is the seed, LHAN CIG BYED RKYEN means the conditions, like the water and fertilizer, okay? And Dharmakiriti, Ok $25 for him Shaoping, … she’s my banker this week okay, she got all the money honey, alright …

LHAN CIG BYED PA ZAD PHYIR RO. ZAD PHYIR RO means you killed the conditions, not the seed. He’s talking about how do you kill bad seeds, and he says look don’t go after the seed, go after the water, go after the sunlight, but … like I have weeds in my garden, do you know what I do? You have a choice, you can sit there and try to pull them out all day, it’s it’s back-breaking work, it’s terrible work, my gardener refuses to do it, or you can just put a piece of plywood over them and they die, because they don’t get sun.

You didn’t change the seeds, you didn’t take out the plant, you cut the LHAN CIG BYED RKYEN—you cut the supporting conditions. So, Dharmakirti is saying do it that way, to cut the support for the negative seed, go after the support, it’s easier than trying to fight with the seed. ZHES DANG, SRED PA NI, YOD NA SLAR YANG ‘BYUNG PHYIR RO, if you don’t do that, and you still have that SRED PA, the big seed’s going to grow, the factory is going to open. Now, SRED PA is technically the name for the eighth link okay, they call it “initial desire”, and then number nine, what’s it called? DGU PA LEN PA, “advanced desire”. Eight is called technically in The Wheel of Life teaching, [link] eight is called “beginning desire” and nine is called “advanced desire”, and eight or nine are the sunlight for the seeds that are going to throw you into another rebirth in suffering, okay got it?


So, question for you. “I’m in the third turning of the wheel, are you serious? Is this really what you mean to say? I should stop wanting things and my bad seeds won’t open? Is that what it is Geshela?”

“Initial desire and advanced desire, is it really number eight and number nine that makes number ten open into number eleven? Is it really?”

The answer is no! It’s not, desire is not the problem. What’s the problem? It’s not understanding. Well, then why in the teaching on the twelve links do they have the two sunlights called beginning desire and advanced desire? Why do they call it desire? … That’s part of the answer, what [turning of the] wheel is the teaching on the wheel Yeah, it’s the list period. He’s like, “oh, there’s 12 links”, you know? He didn’t get to emptiness yet. So, the wheel teaching is very Abhidharma—the first great presentation of the wheel is Abhidharma, why am I talking about that? I spent two hours last night trying to talk about the different ideas of the different schools, who taught those schools? Buddha. Are they correct?

No! Only one. Why did Buddha teach something that’s not correct? Yeah, it pushes the student a little higher, it’s helpful, it’s not a cure. So, now in this lam rim, Pabongkha Rinpoche, talking to farmers, is saying desire causes the bad seeds to open, and if you can cut that sunlight the seeds will never open. It’s an introduction to the topic of “klesha” [mental afflictions]. Who said that? You should wait until I offer money, perfect answer! Okay, if you’re gonna bring up kleshas, if you want to talk about kleshas, then talk about how you can kill your bad seeds if you don’t have them. The factory will never open, the factory will never wake up. So, he’s trying to get us to the next section of the lam rim, which is the study of the wind that disturbed the glassy water of your mind this morning. Got it? How did we get there? Through school number two, Dharmakirti, which is really cool. If you study enough you start to suspect that all these lower school guys are actually higher school, and they’re just playing along with the Buddha.


SRED PA NI, ,YOD NA SLAR YANG ‘BYUNG PHYIR RO, and if you have the sunlight, meaning if you don’t understand the seeds, not only will it open this seed, but it will? It … itself will plant new seeds. It’s a nasty, it’s almost like a self-perpetuating wheel. You misunderstand the seed, it opens, and when you misunderstand it you plant new seeds to open later. It’s like trying to talk to your wife right? No, he doesn’t have this problem.

DES NA ‘KHOR BA SKYED BYED KYI RTZA BA NI NYON MONGS NYID YIN NO. Therefore, the very root—NYID right? The very root that spins this wheel, ‘KHOR BA, is NYON MONGS. Kleshas. NYID—that and nothing else. NYID means “that and nothing else”, so we have to study the bad parts of our mind—all week long we have to try to bring up crap on purpose in the peaceful mind. It’s going to be a depressing week. Alright, here we go. He said just now, the whole trigger that starts the Wheel of Life is kleshas, yeah we got to talk about it. I didn’t forget your question Steven, I’m still thinking about it.

Okay, now hundred dollars! I’m going to run out of money really soon. Someone who knows Tibetan, a few people here, tell me what this next paragraph is for $100. I just want one word, it’s so easy, it’s $10 a letter. Time’s up! Let’s read it together. Say, NYON MONGS ZHES PA RANG NAM SKYES MA THAG TU, RANG STOBS KYIS RANG RGYUD LDAN GYI GANG ZAG SEMS RGYUD MA ZHI ZHING MA DUL BAR BYED PA’I BYED LAS CAN.

NYON MONGS GI MTSAN NYID. Definition of Klesha! I gave it to you this morning, this is the cheapest hundred dollars you ever could have gotten, definition of klesha, definition of a negative thought. Here it is, you got it this morning—rang dang tsungden gyi semgyu ma-shiwar jepay rikne kyi semjung. Very famous, he made it a little lam rimmy, you know he made it easier, okay.

Here we go. NYON MONGS ZHES PA, this thing we call “klesha”, RANG NAM SKYES MA THAG TU, this NAM by the way Word, this means “when”, it’s very unusual, just after you get one, just after it enters your mind, this wind, RANG SKYES MA THAG TU, RANG NAM SKYES MA THAG TU, just after it comes in your mind, RANG STOBS KYIS, “by its own power”, nobody else has to do anything, automatically, what happens? RANG RGYUD LDAN GYI GANG ZAG, the person who has it in their mind, SEMS RGYUD their mind MA ZHI, ashanti okay, no shanti [peace], their mind gets stirred up, the wind ruins your peace of mind. You were having a good day until I told you to think about your old boyfriend right? Then then you’ve got off balance okay, that off balance is very crucial in Buddhist practice. DCI level 10 Taiwan, one month ago Stanley. Yeah it’s the fertilizer for anger, your mind just gets off balance. You were having a good day and then I mentioned the old boyfriend and you’re like … you were like this, and then you went … and you kind of get a little off balance. That’s the breeding ground, that’s the feeding place, for klesha. Kleshas love it when you get off balance.


So really we want to study how to not get off balance, and then the klesha can’t come anyway. There’s no food in the mind. Here we go. MA ZHI ZHING, he adds something here—MA DUL. DUL yeah, the mind starts acting crazy like a crazy horse okay, MA DUL, Sanskrit? “No vinaya”, here’s the word, it means when you think about the ex-boyfriend two things happen: (1) choppy water (2) you start acting crazy. Five minutes after you think about your old boyfriend you’re more likely to say something bad to another person, it makes you “wild horsey”, it makes the mind wild horse, got it?

ZHI ZHING MA DUL BAR BYED PA’I BYED LAS CAN, that’s the function of a klesha—we define klesha by its function, two functions: (1) it throws you off balance, (2) you start acting crazy, you start acting MA DUL, like a wild horse. Then you’re going to have all kinds of problems. If we followed Dharmakirti—what would Dharmakirti add here? Yeah, it’s going to feed your negative seeds, it’s going to act as sunlight and water for your negative seeds. If Dharmakirti had written this definition, he would have added: it feeds your negative seeds, it helps them to grow, it’s the fertilizer. Now don’t go after the seed, do what?

Cut the fertilizer, cut the sunlight, put a board over the weeds. They’ll die, they don’t get sun, that’s their food. So, this whole week we’re going to study about how to stop your kleshas and starve your seeds, got it? It’s not just that you become a happier person, it’s that your all your bad seeds are choked off—they don’t have the food they need.

Mr. Steven . Yeah, they are, they’re saying the … by the way, the klesha is “sem”—mind, consciousness, and the seed is potential, it’s not mental, so that’s a trick you learn in DCI. How do you say it in DCI, do you remember? When I ask you, is a seed mental, what’s the answer? But, what’s the full answer? Hmm? Yeah, good! It lives in the mind, but it doesn’t think, it’s not aware, therefore it’s not mind. It’s not made of mind, it lives in the mind as a potential—technically a changing thing which is neither physical nor mental. It’s a potential, it’s a thing, but it’s not mind itself, because it doesn’t think, it’s not aware, got it? If something is “mind”, it must suck in objects, it must be aware of objects, but seeds are not—seeds are like sleepy little guys waiting to wake up. They are not mind, but they live in the mind ok got it? Alright, that’s the answer to your question, but it’s a cool question and it’s a cool answer.


Alright, at this point we go to your meditation book. You have a special meditation book, if you don’t have a meditation book they’re over here in the box, am i right? This is a little book of your meditations for the week. Guess what the first one is, what’s the picture? It should be some water stirred up. Not glassy water, and we did that meditation this morning so, in the afternoon after yoga, after a heavy lunch, you’re going to go home and? Sleep! After your nap, you might want to do this meditation again because you’re supposed to be on retreat. And even people in retreat take naps ok? I’m reading a book about getting married, and they say, don’t expect life to be different after you get married then before you get married, there’s nothing special about a half hour ceremony that’s suddenly going to change both of you, see what I mean, why did I say that?

Oh, just because you’re in retreat doesn’t mean you can’t take naps ok, the fact that you’re in retreat is not going to change your your daily habits. So go with the flow, do a good yoga, over-eat, crash, then go to your meditation book before the evening class, or if you’re in the teacher training good luck. Okay, do your homework. And that Idim, what we call “idea image”, we made a new word Idim—idea image. We’re studying the lam rim through idea images, it’s easier to remember, it’s like Chinese characters are easier to remember because they, in ancient times, the turtle shell characters looked a little bit like the thing they’re supposed to represent. So, it’s more powerful in the subconscious, which is why Chinese are so smart okay …


Next paragraph, DE YANG NGOS ZIN DGOS KYI, NGOS MA ZIN NA DGRA NGOS MA ZIN PAR … NGOS ZIN, Word for … I don’t know 30 dollars … damn, $30 more! I’m going to make you stop talking after awhile. DE YANG NGOS ZIN, what do you have to listen? Guess. Yeah, you gotta be able to recognize when the water is getting choppy, that’s the name of the game okay? Oh Geshela? What? My water’s getting choppy right now. If you don’t know what it looks like you can’t fight it. You’ve got to meditate, this first meditation, we’ll do it again tomorrow, you got to know what it feels like when the water goes from glassy to choppy—because that’s when you’ve got to do something, don’t wait until you’re angry. When you feel the mind’s a little bit uncomfortable stop, go sit down, have some green drink, calm yourself down, don’t let it get worse, you see I mean? You have to be able to recognize the baby stages of a klesha, and it’s “off balance”. Study your own mind, it’s the purpose of meditation—get to recognize what it feels like when your mind goes from smooth to a little bit off balance, and the way you do that—this week during your meditation think of somebody who’s a problem nowadays in your life, do it quick because next week it’s going to be somebody else, alright?

Get used to what it feels like when you start thinking about someone you don’t like. Get used to, listen, recognize what it feels like, how does it feel? How would you say it? How would you say it? Not quiet, what’s another one, how do you feel when you start thinking about someone you don’t like? Agitated. Yeah, I would say that also, what do you say in Spanish? Incómodo yeah, you start feeling like … you know, and that’s just before you say something, or just before you get angry, you get like … I don’t know … watch my face … that’s what it is, okay got it? So, you have to learn to recognize the thought behind the face, there’s a thought behind the face and you have to be super sensitive to that. Any fool knows when they’re angry, you don’t have to be a Buddhist okay, “I’m angry”, yeah a Buddhist can detect the warning signs of anger. I’m going to get angry in three minutes, if I don’t deal with this I start to feel … “that guy can’t believe what he said the other day, he also said …” okay, you got to be able to NGOS ZIN, you know, “oh I’m getting a klesha, I’m going to have a klesha in two minutes”, okay that’s Buddhist practice—that’s Buddhism. I’m gonna have a kleshe in two minutes, I better do something. Have a nice coffee or something, change the mood, do something.

I’ll tell you a really cool trick. If you’re in a room and you’re having a problem with somebody and it’s getting intense, drop a cup on purpose, full cup of green drink … glass everywhere, green drink everywhere. It takes 20 minutes to clean it up, everybody forgets about their klesha, try it, it’s really fun. Or take your pants off or something, I’m telling you everyone forgets about what the argument was, they’re like, “what!” You know, okay now whichever one is more comfortable … this could get weird.


Okay, NGOS MA ZIN PAR GSOD BYED KYI MDA’ ‘PHEN PA BZHIN, otherwise you are like an archer who’s trying to shoot a target, but doesn’t know what the target is. Okay, and it comes back to our blind lady from yesterday. If you can’t see the target how are you going to hit it? If you don’t know what it looks like when a klesha is starting, how are you going to stop it? You got to get in touch with what it feels like just 5 minutes before you get angry. You got to get in touch with your own mind and be able to ring the smoke alarm, sheshin—when you start to get upset you get off balance, you’re not upset yet, you’re just like … someone says “you’re idiot” you know, and you’re like … what?!? You know, just before you understand the word, you start to feel uncomfortable, that’s where we’re going to shoot the arrow, then, don’t wait until he’s too big to kill. You can’t stop anger in the middle of anger, forget it. Go take a walk, get away from the person, we’re going to study lower methods of removing kleshas. One of them is: avoid the person, arrange your life so you never meet them, but to shoot an arrow, you have to know what the target looks like okay, got it?

Okay, ‘PHEN PA BZHIN, GANG LA GNYEN PO BSTEN DGOS PA MI SHES PAS, DANG PO NYON MONGS NGOS GZUNG BA LA GNYIS. I’m going to teach you how to recognize that you’re getting a klesha. He’s going to introduce us to the whole study of kleshas, so it’s a depressing week I’m sorry, there’s nothing nice about the whole week, we’re going to study kleshas—we’re going to become klesha masters, you already were, but now you’re going to know why. Klesha master okay, and there’s two divisions to kleshas.


Now, this is a study of twenty six kleshas, six major, twenty secondary. Six main kleshas that everybody has, and twenty kleshas that you have a couple of times a week. Six that you have a thousand times every day, twenty that you have a couple of times every week. They’re called the primary negative emotions and the secondary negative emotions. Now, you are so lucky that two of our translators have translated this section, one from the Abhidharma, and one from the Mind-Only. Word translated it in his Mind-Only text, and Stanley translated it in his Abhidharma text, so I asked Stanley his permission to use his translation, he said yes, so we’ll give it to you tomorrow or the next day, it’s about thirteen pages of negativities.

Pabongkha Rinpoche doesn’t give you the 20. Why? His thousand-page book would become to 3,000 pages, he had to cut it—he was not teaching Geshes, he was teaching farmers, and they cut it, but you are Geshes, you are baby Geshes, so we’re gonna go through the six main kleshas with him, but then we’re going to go to the 20 kleshas from Stanley and Word, who have so kindly translated—the strategy of our translation team is that we have one translator on each great school and sub-school, so we’re working on 18 texts at the same time, but from every different school, okay cool?

Okay, so thank the translators if you see them, and the next picture in your meditation book is really learning—at least the six, learn their names, learn what they look like, so you can shoot them. Get to know the crap in your own mind, probably you’re familiar with three of them, and probably three of them are running around and you don’t really notice it. So, the goal today and tomorrow, learn the main six and find them in your
own mind. That’s meditation, that’s real meditation. Oh Geshela, I wanted to do some emptiness meditation, yeah that’s fine, but do this one first okay?

Learn to recognize your own kleshas, because you’ve been living with them for about a billion lifetimes, they were
running around in your mind and you didn’t even notice it, but your friends did, right? So when you do meditation … we’ll do meditation number two after we learn the six, and we’ll go on a … excuse me, but we’ll go on a crap trip. We’ll try to locate these six in your own mind, they’re there you haven’t met some of them, you didn’t recognize, NGOS GZUNG, okay?


Okay, here we go. RTZA NYON DANG, NYE NYON NO, RTZA NYON DANG, NYE NYON NO, back to the text … RTZA NYON DANG, NYE NYON … say RTZA NYON. NYE NYON. RTZA NYON. NYE NYON. RTZA NYON …. Stanley? RTZA NYON? TZAWA. NYON MONGS? Yeah, “root kleshas”, the big six then NYE NYON. NYE NYON means the 20, like assistant kleshas—six main ones that we have many times every day, twenty that we have from time to time. GZUNG BA LA and he cheats us by the way, he says, I’m going to make two presentations here: (1) the six main negative emotions and secondly, I’ll give you the twenty secondary emotions, but if you study this text, you can check the Chinese translation, he left out the 20. He promises them here—he says first I’ll give you this, second … and then he never does the 20, so we’re taking it from Stanley and Word.

MDZOD, say MDZOD LAS, he’s quoting MDZOD, which in Sanskrit is? Kosha, the treasure house, which means? The Abhidharma [kosha], Vasubhandu, first one I taught you yesterday, first great book. He’s going to the first great book, which is really the mother book of all basic Buddhist information, which is why Stanley won’t finish until 2046. Yeah I will be 96, something like that, Om Mani Padme Hung. Okay, here’s the verse from the from the Abhidharma, I think it’s the fifth chapter. SRID PA’I RTZA BA PHRA RGYAS DRUG, (1) ‘DOD CHAGS DE BZHIN (2) KHONG KHRO DANG, ,(3) NGA RGYAL (4) MA RIG (5) LTA BA DANG, (6) THE TSOM YIN TE. Here’s the presentation from the Abhidharma on the six main negative emotions.

SRID PA’I RTZA BA, these are the root of? Sipay Korlo, Bhavachakra, the Wheel of Life, SRID PA’I RTZA BA, DRUG, and there’s six of them. Then he says PHRA RGYAS, this is an Abhidharma word for NYON MONGS—this is a special Abhidharma word for klesha. It’s a different word, PHRA RGYAS … $50, two pieces of this word, it’s a … ok i’l give you a clue, it’s … yeah you already got it, just slow down! Don’t answer the question until I ask it. We’re talking about an alternate name for “negative emotion”, it’s an alternate name for klesha, and it’s the name that the Abhidharma uses—and that’s why our translation team splits up by school, because the the word for negative emotion in Abhidharma is different than the word for negative emotion in the Middle Way school. We specialize our translators—some translators are specializing in Abhidharma, that’s Stanley, some people specializing in Mind Only, that’s Word, some people are specializing in Vinaya which is Shaoping.

So, PHRA means? “Subtle”. RGYAS means? “Everywhere”, the word for klesha in the Abhidharma school is “the subtle everywhere”, what’s it mean? You got them all—they’re everywhere in your mind. Your mind is infected, the cancer has metastasized, it’s spread all through your mind—RGYAS, and it’s PHRA, it’s hard to detect sometimes. You have cancer and you don’t know, the doctors couldn’t find it yet, and for Abhidharma, for Vasubhandu, this is the nature of a negative emotion, they have already infected your whole mind, RGYAS, and they are PHRA RGYAS, they’re subtle—they’re hard to detect. You can have a klesha going on all day and you think you’re having a good day okay, actually you just have a low-level desire for coffee all day. So, he says the root of samsara, the root of suffering, is these six big kleshas—”subtle everywheres”. Here they are, here’s the list. Get to know them, you know them already but you don’t know them, you don’t recognize them.


‘DOD CHAGS. Desire. number one, KHONG KHRO anger number two, NGA RGYAL, give me the pieces of it, anybody except Word … yeah, NGA means “me”, RGYAL means what? RGYAL PO, “I’m a king”. We had a great boxer in my generation called Muhammad Ali and he would always say, “I’m the greatest, I’m the greatest”, and he was, anyway the word for “pride” in Buddhism is “I’m the greatest”. NGA RGYAL, I’m the king. That’s number three. Number four … MA RIG PA, misunderstanding, give that man $100! Ven. Phil gets a $100 because he didn’t say … ignorance okay, which is how everybody translates that word, it’s wrong! “Ignorance” means “not knowing”, and the Abhidharma specifically says that’s not what causes the problem. It’s misunderstanding, it’s mis-knowing, it’s not not being aware, it’s mis-being-aware, okay got it? It’s not that you didn’t see your friend, it’s that you kissed the wrong guy, understand? It’s a big difference—don’t kiss anybody or kiss the wrong guy, we’re talking about kissing the wrong guy. That causes trouble, try it Shaoping and see okay … that’s MA RIG PA, misunderstanding, not “ignorance”. I don’t know who made ignorance, okay forget that.

Okay, LTA BA, number five. How you see the world—world-view. How do you see the world is one of the main
mistakes. Now, you should be asking me a question, why do you make two different ones Geshe-la, I mean Vasubhandu, why do you say number four is misunderstanding, and then you say number five is how you view the world, because isn’t it the same thing? It’s not, we’re gonna get to it but it’s a good question, if the question came up in your mind you are not asleep.


Okay number six, THE TSOM, doubt. When you teach your students about the Buddhist concept of doubt, you always have to say? A certain kind of doubt, god bless you, yeah. You should wait until I offer money okay, yeah it’s not a klesha to question the teacher and the teaching, that’s healthy. Geshela, I don’t understand the difference between four and five, I mean first you say misunderstanding and then you say how you view the world, I don’t get it, why two different ones? That’s a doubt right? That’s number six, but it’s not. Why? It’s not a klesha. It’s healthy. If a student asked why did you repeat number four and number five it means they’re still awake, and that’s a good thing, got it? If they don’t ask me why you repeated misunderstanding twice, it means they’re asleep or … I mean on some level, okay got it?

So, THE TSOM can be a great thing, and we’re going to study doubt, we’re going to study what’s good doubt and what’s a bad doubt. What’s the klesha of doubt, and what’s the healthy doubt, because if you don’t doubt you’re not a debater and you don’t belong in a Tsongkapa room, got it? Which implies that you should encourage doubt as a teacher—when you become a ACI teacher, and you’re teaching people and you got some nudnik, okay this is Jewish word … irritating student who keeps asking questions, a poorly-trained teacher will get offended and try to shut them down. “Don’t ask so many questions Stephen, I don’t understand that one yet”, so a poorly-trained teacher will avoid questions—they’ll try to get people not to talk, not to ask questions. A well-trained teacher is like, “cool Stephen you’re still thinking, you’re in the class, you’re thinking, I appreciate it, thank you, and I don’t quite have an answer yet, I’m working on it.” So, the subject of doubt, to study doubt, is a cool thing—what’s a good doubt and what’s a bad doubt, what’s the one here? It’s a bad doubt, it’s some kind of doubt that’s hurting you. What it is, by the way, I’ll just tell you in advance in case we all die this afternoon—it’s being a donkey. It means the teacher told you clearly it was correct, everything was fine, and you’re like still “I don’t know, I don’t know if I want to do that.” “Yeah, I understand the thing about meditating one minute more every week, but you know I don’t know if it’s going to work”, that’s bad doubt. Got it?

Bad doubt is lazy, we’re going to go for one more minute I’m gonna give you a … it’s not a pee-pee break, it’s a walk around and stretch break, you don’t have to do the green and the pen, but you do have to stretch okay, you need it, these classes in the morning are really long. Why are they so long? The morning is the best time to think, I’m taking your thinking time, then you go sleep in the afternoon, I don’t care.


Okay, RTZA NYON DRUG LAS, DANG PO ‘DOD CHAGS NI, let’s go on a trip to the subject of desire, first of
the sixth okay, let’s go on a trip, let’s explore desire—what is desire, ready?

YUL YID DU ‘ONG BA NOR DANG LUS, ZAS SKOM SOGS MTHONG BA NA, when you see attractive things, when you see [DMIGS] attractive things like money, like $100 for answering a question, or LUS [body], “oh I have such a beautiful strong Yoga body”, or ZAS, “oh look at that sweet roll”, SKOM, here means beverage okay, “oh look a nice cappuccino”, food and drink etc. [SOGS], 10,000 other things, MTHONG BA NA, when you see them, DE LA DMIGS NAS, when you focus on them, DE DANG MI ‘BRAL BAR ‘DOD, you don’t want to ‘BRAL—you never want to lose it, you don’t want to lose it. This is MY coffee, this is MY hundred dollar answer, this is MY Yoga body, I don’t want to lose it.

MI ‘BRAL BAR ‘DOD means “I don’t want to lose it”, SEMS PA that thought is desire. Now, crucial question, if you answer it I’ll give you a break, if you don’t you have to keep going. If you don’t answer it I’ll answer it because I need a break okay. Higher school or lower school? Why? Ahh! Hundred dollars! That one okay, say it again … yeah, it’s not wrong to want nice things, it’s not Buddhism to tell people don’t have nice cappuccinos then you’re a Buddhist you know? Don’t want to have a healthy body, Yoga body, then you’re a Buddhist. Don’t ever enjoy money and never buy a new car, don’t ever buy anything you enjoy, that’s Buddhism. Higher school or lower school? low low low low low low low low, really low school. You think those Buddha’s in those buddha paradises are avoiding cappuccinos? Come on!

They got this big smile on their face, the paintings are always … [looks at painting behind him] look at this paradise, this is fruits, these are all special meanings, the mirror represents all beautiful things you could ever see, it’s in the Buddha paradise, is that desire? If it is then Buddha is still … then this is a Wheel of Life painting, understand okay? If wanting things is wrong then you shouldn’t want Buddhahood—you shouldn’t want to help all the people in the universe, you shouldn’t look at the stars ever okay. So, Jasso’s answer, he doesn’t answer as often as Word, but his the answers are better … just kidding … okay lower school, definitely lower school. What do you have to add to make it higher school? Yeah, in a wrong way—misunderstanding. Is it wrong to want a new Tesla Model X car? It’s not, if everyone could have one, that’s okay, or do you want a world without any beautiful things? Is the goal of a bodhisattva to make sure everybody has nothing equally?

Is that what Buddhism is? You see what I mean, or do you want everyone to have a model X Tesla and there’s enough highways, and they’re all running on 100% solar okay, got it? That’s a bodhisattva. So, be careful when he’s teaching a lower definition of desire—oftentimes in ACI, in DCI, in our translations we add the word “ignorant” desire, just because misunderstanding is there it’s kind of weird.


Okay, describe ignorant desire with a cappuccino, somebody for zero dollars. You had the last one … yeah, what? You would take the last one and drink all of it, that’s all okay, what’s intelligent desire? Yeah! Good, if I had more money I would give you I promise …. okay, sharing is intelligent desire, there’s nothing wrong with intelligent desire. Share. I like cappuccino , I like this so much I’m going to give it to Jasso! What? Are you crazy? No, you’re crazy, you don’t understand where cappuccinos come from okay, I love cappuccinos so much so I’m going to make sure everyone in the room has one. I like suffering so much I’m gonna make sure we have green drinks. Okay, we’re gonna take a break there, take a 10-minute break, come back by 10:20 how’s that? 10:20 please okay. Go stretch, you don’t have to do the green.


Okay, we’re going to start, we have about another half hour, it’s the longest half hour because you’re tired, so be tough, be a little tough. I’ll be tough too and we’re going to keep going on this lam rim, tomorrow if I have time to get it ready, we’ll start the review we’ve been doing of the eight years that we did so far. We’re doing about a half hour everyday—review of the past eight years, so if there were retreats that you didn’t come to, it’s a chance to get some of the past eight years.

ok, DPER NA NYON MONGS GZHAN RAS LA RDUL ZHUGS PA LTAR DBYUNG SLA YANG, okay so I have an old lady that I take care of and once a month I take her to dinner and a movie, and I took her to the ballet last Sunday, then we went for dinner and let’s say she had spaghetti. So, there’s two parts to spaghetti—there’s the noodles and there’s the sauce right? And, she always wears white clothes when we go out, I don’t know why, and I don’t know when you get to be 93 you don’t notice if things fall off your fork or not. She’ll drop everything and then she’ll say “did I eat that already or not?” So, there’s a difference between spaghetti and tomato sauce you see, the noodles—if you drop them on your white pants after the ballet, it’s not such a big deal, you just take it off, and it doesn’t leave much of a stain. But, if the spaghetti sauce drops on your white pants, it makes a stain and if they used a lot of olive oil it starts to spread. So, by the time we got home she looked like she’d been in a war or something, and she’s all red and I don’t say anything I just wash her clothes.

So, DPER NA NYON MONGS GZHAN, other kinds of kleshas, RAS LA RDUL ZHUGS PA LTAR, are like some dust on your pants, and you can just go like like this … right? You can just shake it off, like the spaghetti noodle without the sauce . DBYUNG SLA, difficult Tibetan here, you got it? DBYUNG SLA , “easy to get throw off”, “easy to get off”. ‘DOD CHAGS NI, but desire … YUL LA ZHEN CING CHAGS PA, it wants … it’s attached, and RAS LA SNUM ZHUGS PA, and it’s like the spaghetti sauce with lots of olive oil, and SNUM GYIS JE CHER KHYAB, and it will start to spread. If you don’t clean it off right away that stain will get wider and wider.


So, desire’s like that, DBYUNG DKA’ BA BZHIN, it has two qualities if you think about it, (1) the nature of not sharing is that it gets worse—people who don’t want to share today, they don’t want to share more tomorrow, it gets bigger and bigger. So, first you don’t want to share your cappuccino, then you don’t want to share your car, and then you don’t want to share your money, and then you don’t want to share your time, and it gets worse and worse—it’s like the olive oil, it tends to spread. The habit of not sharing tends to increase—the nature of desire, it’s different from other kleshas and YUL BLTA BA—very difficult to get out of the human mind. Very difficult to extract it from the human mind.

There’s a big subject in Word’s Mind-Only text, extremely interesting big subject, you want to explain it, you got a microphone? For $0 … he’s going to explain. I want you to explain the the brain operation thing. Okay, five minutes or ten, I don’t care. I’ll take a break. You give a nice little lecture, earn your keep.


Word’s presentation on the Mind-Only School. [Not audible]


I think the the thing in your text that I learned the most from is very interesting. They say you have a seventh and an eighth part of your mind, only Mind Only school says that—you have your six senses and your awareness of your six senses, including your thinking, but the Mind Only school says you have number seven and you have an eighth. Seven is all your kleshas, all the bag of kleshas in your mind, and then number eight is the refrigerator where you keep all your seeds, alaya vijnyana, the storehouse, the refrigerator were all your seeds stay.

Why does Mind Only school say that when your husband yells at you he’s not outside? Yeah, so if we go deeper than the lam rim the reason you get a klesha is that you look at the refrigerator and you don’t understand it. Maybe that answers your question okay? Mind Only school, I’ll say it again, they have two extra parts of your mind, we call them number seven and eight, that the other schools don’t talk about. Number seven is all your negative emotions, all your kleshas. Number eight is the refrigerator where your seeds are stored, and when they open … when did you plant the seed for your husband yelling? When you yelled at your kids last week—you put a seed in the refrigerator when you yelled at your kids last week, how? Good, by being aware of yourself, by hearing your own bad words—it’s not that God wrote down “oh you get a seed, you yelled at your kids”, it’s not like that, what plants a seed is that you hear your own talk, and that plants a seed in your mind. The seed was put in the refrigerator, consciousness number eight, last week and then this week the seed opened. Where? In the refrigerator. Higher school says the seed opens outside, Mind Only school says the seed opens in your own mind—your husband is yelling in your own mind, you’re watching a video in your own mind, got it?

But the thing that got me most excited about your text was that seven is misunderstanding eight, and maybe that helps with your question Stephen. Seven is misunderstanding eight—the kleshas are only possible if you misunderstand where your husband is, in the refrigerator, and that’s the whole process of liberation and samsara in the Mind Only school. It’s the interaction between 7 and 8. 7 is looking at the seeds open in 8 and thinks the husband is out in the kitchen and that he decided to yell at you, got it? This is Mind Only version of nirvana and it’s cool, it’s not bad.

I’ll say it again, you have a bag of negative emotions in your mind, that’s called “nyod nye”—”bag of negative emotion mind”, and then you have “kun gzhi”, alaya vijnyana—foundation consciousness, the refrigerator where all the seeds live. Last week you yelled at your kids, by hearing yourself yell you put an imprint in the refrigerator, okay got it? So, in the Mind Only school what’s keeping you out of nirvana, and which causes you to have anger—is that number seven doesn’t understand number eight.

Number seven looks at the video in your own mind and thinks the husband decided to yell at you. Now, what’s the function of Buddhist practice in the Mind Only school? Somebody tell me using seven and eight—what does the Mind Only school want you to do in Buddhist practice? Yeah, but how do you destroy seven? Yeah, you just see what the hell’s going on in the eighth. “Oh, the husband’s not out there, my husband didn’t come from the bathroom ten minutes before I came from work and ‘decided’ to yell at me.” That’s all false, that’s maya,—that’s illusion, got it? He didn’t come out of the bedroom to the kitchen to yell at me because he decided to yell at me, that’s not what’s happening. What’s really happening?

Inside number eight, a seed from yelling at the kids last week, is opening into a video in my own mind, and who put it there? I did. If you understand you put it there, can number seven get upset? No, and that’s ignorance—that’s misunderstanding in the Mind Only school, got it? Ignorance, misunderstanding, in the Mind Only school is: number seven can only get mad if number seven doesn’t understand number eight, and what’s for $300 … I was gonna say a thousand but I’m losing, I don’t have that much. Word, you ready? I know you’re interested. What was the question? That would be convenient to forget the question. Yeah I remember the question—what’s the root, or the seed, behind number seven not understanding the husband in number. eight? What’s a question someone’s going to ask you, and it’s difficult, that’s why it’s 300 bucks. I’ll say it again, Geshe-la says in the Mind Only school anger lives in number seven—upset lives in number seven, off balance water lives in number seven. Number seven is focused on a seed opening in number eight as a husband yelling in the kitchen, okay got it?

Easy question, it’s not the three hundred dollar question, easy question—is the husband yelling in the kitchen? No, he’s yelling inside of number eight. Now, my question to Word for $300, and I remember it—why does seven think number eight is outside? Nah … No, okay first of all you lost the $300, I just want to make that clear first, and I’ll make the easier question which doesn’t deserve 300 dollars. Why, according to the Mind Only school, does it feel like what’s inside is outside? Why, in the mind, according to the Mind Only school—which is one of the big questions of the Mind Only school—what created misunderstanding, why does it feel like the husband’s over there, when he’s really in your own mind?

Nice, she should get $300. Say it again, you’re close. The countless lifetimes of the word “outside” MNGON BRJOD KYI BAG CHAGS. Say, MNGON BRJOD KYI BAG CHAGS [abhilāpavāsanā]. Where did I teach you that? I never taught you that. Oh, Pure Gold. There’s a special seed in the Mind Only school, that for countless lifetimes you have talked to your friends about your husband “over there”, and because of that talking for countless lifetimes you have a seed in your mind that makes you feel the husband is over there, when he’s really just in your own mind, got it? And that’s the Mind Only school. Oh Steven give me something I can answer. The second, the latter, got it? It’s a very sophisticated system and it’s pretty cool. It’s pretty cool if you really understand the Mind Only school.


Now, why are we talking about that? We were on the subject of white pants and spaghetti. We are on the subject of … why she wears white pants I have no idea … DBYUNG DKA’ BA, that oil stain has two qualities, what are they? (1) it tends to spread. Once you refuse to share a cup of coffee you will refuse to share a meal, you’ll refuse to give people rides in “your” car, you will not let people stay in “your” house, and then the oil of desire … not sharing … tends to spread. What was the second quality? Hard to get out. Really hard to get out, you should see her white pants, they kind of look like panther pants now—like I wash them and wash them, but still some stays right, a little bit of stain stays. I’m thinking to just dye them with black spots like tiger spots, they’ll look cool right?

Hard to get out, and that’s why we went to Word’s text. Why? Yeah, when you cut that tumor out, do you cut the brain out? Can you operate on a human being and take out consciousness number seven and not kill the human being? Is it possible to clean the mind? Is it possible to get spaghetti olive oil out of white pants completely, or do you have to burn the pants? That’s the question, okay got it? That’s why we went off on the Mind Only school. Mister venerable Phil has a question. Loud. By the way, excuse me, the Abhidharma school says you must burn the pants, you must burn the pants. No other way. There won’t be a Michael after nirvana. Disappear.

Venerable Phil. Yeah, now that’s a huge subject in Tsongkapa, a huge subject, and I’ll say it again, Venerable Phil said, “are ALL kleshas misunderstanding”? Ok? And we’re definitely going to talk about it, it’s a huge subject this week. Now let me say one more thing about consciousness 7 that Word didn’t mention and I barely remember. Consciousness 7 doesn’t just store kleshas, it stores other mental functions other than a few—if you say 51 mental functions or 46, all but a few of them are in seven, so if you destroy seven altogether, do you destroy the whole mind? That’s the question, got it?

It’s called “klesha consciousness”, but it’s not 100% klesha, it’s like 80% other thoughts, that’s something they
didn’t tell you, and there’s a list of them—kun-’gro lnga. CHAGS YUL LA SRED ZHEN JE CHER SONG STE DBRAL BAR DKA, difficult to get rid of okay. Now, that goes to an idim, what’s that mean? What’s your idim? For this one, what’s the picture? Yeah, the guy got spaghetti on his shirt or something, I think right? Number 3. So, we’re going to meditate about that. Do you have to burn the shirt? Can you get the misunderstanding out, can you cut the brain tumor out without destroying the mind, got it?


‘DOD SRED ZHAGS PAS ‘KHOR BA’I BTZON RVAR BCINGS, I’ll say it again and I want a smart comment on it, by anyone other than Word. ‘DOD SRED I’ll say it again ready … one two three ‘DOD SRED ZHAGS PAS ‘KHOR BA’I BTZON RVAR BCINGS, huh? It’s poetry okay, bum bum bum bum ba ba ba, standard Tibetan poetry, bum bum bum bum ba ba ba okay, ‘DOD SRED ZHAGS PAS ‘KHOR BA’I BTZON RVAR BCINGS, it’s always like that … bum bum bum bum ba ba ba. Except Milarepa, he’s like Dung! dum dum dum dum dung. Okay, got it? Why am I talking about that? If you’re a translator, you have to smell poetry. It means it’s coming from another book, he’s quoting somebody—he didn’t tell you, but you know from the beat, from the music of the of the Tibetan. You know he took this from another book, so who cares? I do! I want to go to that other book and see what else the guy said, you seen I mean? And that’s why our translations are so slow, and our lam rim classes. Wouldn’t it be cool to find that poem and go see the rest of it, maybe there’s something cool there, you see what I mean? So you should get in this habit—when you see a quotation go read the book. So, I went and got it for you and I’ll tell you something instresting, it’s from a tantric poem, I mean a Diamond Way poem, about Sukhavati—it’s a poem about Amitabha’s paradise, not bad! In the middle of kleshas? Okay, what’s it mean?


‘DOD SRED ZHAGS PAS ‘KHOR BA’I BTZON RVAR BCINGS, you are chained in the prison of suffering because of your desire klesha spaghetti stains, I mean he didn’t say spaghetti okay, but you are chained in samsara by the oil stain of samsara—of desire, not sharing what you have, not wanting to share what you have. Wouldn’t it be interesting to see the other three lines, and we can only do that because of the hard work of John Brady, we should give him a hand. okay, here’s the whole verse, and this is why it’s taken eight years to come this far. I love to go use John Brady’s search tool database he’s got like, total with the scans right Cristina, I mean Ramachandra’s scans alone are five million. Yeah, so you’re talking five million pages, we can search it in three seconds, cool. ,KHONG KHRO’I MTSON GYIS MTHO RIS. Here’s the whole verse from Vajrayana, Diamond Way, and why did he think of that—what was he doing when he gave the talk?

KHONG KHRO’I MTSON GYIS MTHO RIS SROG ‘PHROG CING, the sword of anger assassinates your higher rebirth, why? Yeah, it kills your positive seeds. The sword of anger assassinates your higher rebirth, that’s the first line. ‘DOD SRED ZHAGS PAS ‘KHOR BA’I BTZON RAR BCINGS, and the handcuffs of desire-spaghetti-grease chain you to the prison of samsara. LAS KYI CHU BOS SRID PA’I RGYA MTSOR KHYER, the rushing river of your karma carries you down the mountain to the ocean of pain. NA RGA’I SDUG BSNGAL RBA RLABS MANG POS GA-YENGS, and when you get there the waves of KYE, GA, NA, CHI … yeah, you get old, you’re constantly having back problems—pain, the tsunami of the chronic pain called life, that’s the end of the poem okay, cool? Carried down by karma, which is created by anger and desire. That’s the whole poem, and the whole poem is showing cause-and-effect—it’s showing how kleshas create karma, which is a big subject we’re going to do this week. Without kleshas no Karma. Without kleshas there’s no Karma, you cannot collect.


Let’s go to the Mind Only school, who wants to explain that statement in the Mind Only school? Without kleshas there’s no karma. Yeah, if you understand your husband’s in your head then? You won’t yell back, who said that? Nice! Got it? In the Mind Only school, if mind section seven, apartment 7 in the mind, understands apartment 8 in the mind then apartment 7 will see that apartment 8 is just where the husband is yelling—and the husband didn’t decide to yell [from his own side], the husband’s coming from me. Then the apartment 7 can’t be mad at apartment 8, and then apartment 7 will not answer the husband and won’t make new karma, got it?

Question from Miss Kazakha. Yeah, but only dirty ones, mmm I think that’s right. Word, am i right? I think so. We didn’t get there yet, we’ll let you know next year okay, Tim you have announcements things? Should we do a mandala first? Tim, you want to lead the mandala?

Cool, thanks for being so patient, I know you have jet lag, I know your butt’s tired, and you’re very brave to come here and sit here for 3-4 hours at a time. Nobody in the world would do that except you, so you’re either crazy or you’re special.