Серия ежедневной практики, курс 08 — Сутра сердца: медитация на пустоту (1998, Годстоу), занятие 2

[Speaker 2]
This is the continuation of session one.

[Speaker 1]
Okay, we'll start some meditation. So, it'll be the classic meditation that you've learned. They'll be the preliminaries for meditation.

You have to do the preliminaries. It's useless to try to meditate without warming up properly. So, we'll go through the warm-up.

And then, you're pretty warm already, but we'll try to do it better. And then there'll be a few... There'll be like a minute or two where you can stretch and take a more comfortable position if you need.

So, since you know that that's coming in about eight or ten minutes, you don't have to move until then. So, try to be very strict. Every time you move, it bothers two other people.

They could have been on the verge of seeing emptiness and you moved, okay? And be a tough guy, okay? Master Shantideva says you guys get up every day, go to work and torture yourselves for eight hours, and come home and lay on the bed like a dead man.

Direct quotation, okay? Except for the eight hours, all right? So, you can put up with a little pain while you're meditating for a few minutes.

All right. So, get into a comfortable position. I will go to the preliminary.

First, watch your breath. When your mind wanders, bring it back. Keep your mind at the tip of the inside of your nostrils and keep it there and feel the breath coming in and out.

That's what it means to watch your breath. Take refuge in the Buddha, Dharma, Sangha, and I think in this case we'll take refuge in the Heart Sutra. And what it means is to put your hopes in it, that maybe on that paper there's some kind of information that would actually lead you into another realm beyond this one, where there is no disappointment and no suffering, no ups and downs, no broken relationship.

Just bliss. And take refuge in the Heart Sutra for that. Think about bodhichitta.

Think about some specific person or some people that you know who are having some kind of trouble and wish that you could learn this thing about emptiness and that you could help them with it. Invite a holy being to be with you. If you have a root lama, then bring your root lama to sit with you in meditation in front of you.

If not, then some other holy being. And think of the good qualities that you know of them and all the ones you can't imagine right now. Try to guess and in your mind bow down to them and honor them.

And think of some offering they'd like to have from you. I think most often what they would really like is for you to improve your mind or your heart. And I think you could offer them this retreat and your efforts during this retreat.

Make a decision now that you'd like to offer them, even just the next few hours of this retreat. Purify your mind, especially from the negative. Try to think of the most negative thing you did today, or what you said or thought, and look at it and admit it and try to clean it from your mind by thinking how much it will hurt you, the karma from that.

Look at it and honestly try to find the most negative thing. It's oftentimes a thought about another person. Be honest with yourself and find the thing that would most disturb your meditation tonight and clean it by admitting it.

And think of the best thing you did today, the best thought you had, most pure thought, most helpful thought, most compassionate thought you had, and be happy that your mind is capable of that and that you have that goodness in you. And I think Americans tend to beat themselves up and think they can't find anything like that. You have lots of them.

You have lots of beautiful thoughts. You have many, many pure thoughts. Just to get here in this world, to come here is extraordinary.

To want to listen to these things is extremely rare. Be happy and realize that you have that already. You already have that goodness in your mind.

Enjoy it and take pleasure in it. Think about how good it is. Then pray to be taught.

Pray to meet a good teacher. They don't have to be lamas or anything like that. It could be your friend.

It could be your family. It could be your boss. And pray to meet sweet teachings wherever you go, wherever you live.

Then pray that the holy beings in this world stay and stay to help us. Like His Holiness the Dalai Lama, Khenpo Poche, other great beings, great teachers, that they stay. Even the Dharma friends that you have, people who have a good influence on you, and pray for their long life, that they stay and help us.

If you have to move, move now. Take a moving break for just one or two minutes. If you need to get into a more comfortable position, do it now.

Don't be a hero. You don't have to look nice. You just have to be able to concentrate.

So if you want to stick your legs out, stick them out. Can't lay down. It's useless to try to meditate about emptiness if you don't have a good motivation to do it, and you're not doing it for the right reason.

I can't teach you all of Kyrgyz meditation unless you have some good motivation. It would be improper for me to teach you, and I'm not allowed to teach you that particular meditation if you don't have a special kind of motivation. So we'll do a short tonglen.

It's a meditation of using your breath to take away the pain of other people and to give them good things. It'll just be very short. Breathe through your nose.

When you breathe in, imagine that you're taking the trouble or the pain or the depression or the sadness away from someone you know, someone specific that you know. Tonight, who may be there in New York or somewhere else, and you know they're sad or they're sick. Imagine that every time you take a breath in, you're taking away some of that sadness, and it's just disappearing.

It's not like you are filling yourself up with it. You're taking it away, and it's leaving them, and it's just disappearing. And then when you breathe out, imagine some kind of white light, and your breath, when it touches their body, it makes them feel very happy and very good, and all of their problems are melting away.

And pick someone. Imagine where they are tonight, who's having a problem, and do this breath meditation with them. Make it clear.

Pick a person. Don't let your mind wander. Imagine their problem clearly, and try to take it away.

And imagine the opposite, that some kind of strength and inspiration and happiness, that you're filling them with that. And watch your breath and do that. We'll do that for about 20 minutes.

Somebody told me they're getting bored of DOLAN. It sounds crazy to me. But if you finish all their problems, which is unlikely, then there's about 3 billion other people you can work on.

And, you know, if you finish before 20 minutes is up, then for goodness sake, go to another person and help them and come out of that meditation. And if you remember we brought a holy being to meditate with us, and you pictured them, again, put your mind on them. You ask them to come into you and bless your mind.

They happily agree. They start to get smaller, and they rise up in the air, and they get very small, like 2 or 3 inches high, and they come to the top of your head. They sit there for a moment, facing the same way as you.

And they slowly come down your back, inside your head, down your... in front of your backbone. They're headed towards your heart.

And when they reach your heart, make for them a beautiful seat, made of a lotus, beautiful flowers. Inside the lotus is the sun, like a cushion. And you ask them to sit there.

And we dedicate this meditation, the good karma we did, to the person you were trying to help. Think about them, again. Dedicate this good karma to them.

Okay, take about a 20-minute break, and then we'll do a short teaching and a short meditation.

[Speaker 2]
This is the end of Session 1. Session 2 Session 3 Session 4 Session 5 Session 6 Session 7 Session 8 Session 9 Session 10 Session 11 Session 14 Start on your...

[Speaker 1]
If you're looking at the one that says the Heart Sutra at the top, it's page 2, and it starts with DK. It's the handout, okay? By the way, the different versions of the Heart Sutra, slightly different translations, slightly different traditions handed down, and there are a few important differences in the words.

And so, I've given you the copy from the original sutra, as it's found in the canon, as it's found in the Buddhist canon, called the Kangyur, okay? Because Choney Darpasirupa has written his commentary based on that, so we have to have the right version of the Heart Sutra to get the commentary straight. And there are a few important differences in the words.

We've reached DK DAKI THUBPA DUJJHINA, okay? DK DAKI THUBPA DUJJHINA. DK literally means this language or these words, okay?

Like when people say, what are you studying? You say, Poké, I'm studying Tibetan language. K means language.

DK means these words, and what that refers to is the following sutra, okay? The sutra which is about to happen, okay? And how the Heart Sutra happens is very exciting, but DK is the first two words, okay?

And it means, I heard this once upon a time, okay? I heard this once. DK means this, the following sutra, okay?

DK. DAKI THUBPA means I heard. I heard the following sutra.

DUJJHINA means at one time, once. Once I heard the following sutra. And it's charged with meaning, and we'll go to Choney Darpasirupa's commentary.

By the way, this refers to a council that was held and each disciple who was there before the Buddha passed on is recounted from memory what they heard. And that's how we got these books, okay? They weren't written down right away.

And after the Buddha passed, then people started to write them down, so there would be a meeting and one of the students would say, I heard this, I heard the Buddha teach this one time, you know, once upon a time. And that's how a lot of sutras begin. Technically, every word of a sutra is supposed to be the word of an enlightened being.

But here you have somebody, the first line is, I heard him say that, you know, and once upon a time. And what we call Je Tsongkhapa. Je Tsongkhapa means the word of the Buddha as it comes to us in a way which is permitted by the Buddha or encouraged by the Buddha.

The Buddha is encouraging his students after he passes away to say, I heard him say this one time. And that becomes part of the sutra legally. That's within the rules.

Because the Buddha said, you can say, I heard that one time and that will be part of my word. You see what I mean? So that's what dikhe dakhi topa di jinna is.

Dikhe means the following sutra. Dakhi means by me. Topa di jinna, I heard this at one time.

Choney Dhapa Shetub says, the word dakhi, we're going word by word and I love it. He's very thorough. He says, dakhi means by me, means this is not second-hand sutra.

This is a first-hand sutra. You know, you're getting it straight from a person who was there. Okay, so the dakhi is important.

I heard this. Meaning this is not like third, fourth hand. This is somebody who was actually there when the Heart Sutra was taught.

Topa di jinna. Di jinna, and he has a beautiful commentary on, I heard him say this once. Okay, I heard him say, I heard the Buddha teach the following sutra once.

And he says, the word once is important. Yang yang ma tope, tuk gawa o. The first meaning of once is that they didn't hear it again.

And it's extremely rare to hear this sutra taught. Okay, in your lifetime, if you can get one or two good teachings on this sutra, you're lucky. So di jinna means once, means, I mean, we're in the same boat, right?

I heard it three or four times, but if you hear it once, you're lucky. It's hard to hear it. How many Americans have ever heard this sutra?

How many ever will in this generation? Very rare. The once has meaning.

The word once means, I only heard it once. You see what I mean? It's not like once upon a time.

It's like only once. Di jinna, yang du chik gi tse, len chik thupa tsam gyi sungwa dunpe, sherab chewa ten to. The other purpose of saying once is to indicate that the listener or the person who's reciting this sutra for the benefit of the other students was an extremely intelligent person, an extremely high Dharma intellect.

They memorized it on the first hearing. You see? Di jinna means, he only heard it once and he memorized it on the spot.

And this was very common in ancient India. You know, people say because we have airplanes and computers, we're smarter. As far as these qualities, they could hear a sutra once and memorize it as it was spoken and then recite it word for word.

And that's the other meaning of once. He heard it only once and it's to say he was so intelligent and so advanced, a student, that he could memorize it on the spot. And he did.

We don't know who it was, by the way. I don't know who it was. I don't see it in this sutra.

Now he goes into the meaning of chum dun de gya bu kam na jago pu ma ri la gyalan gi gyana jam na. The first words of the sutra now are explaining where was this sutra taught, how was it taught, when time was it taught, and it starts out chum dun de. Chum dun de means Bhagavan, means the conqueror, the Buddha.

And Chandradarpa Sridharam is going to explain chum and dun and de. First he says, bhagavan ni chum dun de gyal den ni kanan jugpa. The word Bhagavan can be translated as chum dun de or as a person who has gyala.

See, bhaga means gyala, a person who has gyala. So really, there's a common Tibetan name, gyal den, and that's a person who possesses gyala. Okay?

It also means chum dun de. So it was translated both ways. In the ancient, there was a first translation wave in Tibet and then there was a second translation wave.

During the first wave, they translated certain words by the meaning and not so much by the literal meaning of the word. They gave it, like they piled together sweet words that would equal what that thing was. So bhagavan becomes the defeater who possesses gyala, who has gone beyond.

And, or nirvana becomes the act of passing away from sorrow. You know what I mean? And it's not just translated.

They actually had a long string of words. So, chum dun de is the first word, gyal den is the second word. They both mean bhagavan.

Translations for bhagavan. He says, he's going to explain chum den first and then he's going to explain gyal den because there's two ways to translate bhagavan. chum dun de ni ji kye du nyo mong le dan de shin kye nyo mong she je jib de shin gaya mi tun chok chu chum den du chum dun de su she He quotes an explanation of what chum dun de means.

Okay? chum nyo mong le dan de shin kye nyo mong she je jib de shin gaya mi tun chok chu chum A person is said to be a conqueror if they have conquered their own negative emotions. They're said to be a conqueror if they've been able to stop themselves from saying things and doing things that they, that are bad karma.

Kye You're said to be a conqueror if you have been able to overcome death itself. Kye nyo mong she je jib de shin You're said to be a conqueror if you can overcome not only your mental afflictions, but there are certain obstacles in the human mind that prevent you from, from being omniscient. Okay?

Each human mind in this room, if you didn't have certain obstacles in your mind, you are capable of seeing the entire universe and the thoughts of every being in the universe and every single event in the universe that could ever take place or ever did take place in a moment. Every mind in this room has that capacity. But we have certain obstacles in the mind.

Chom den de Bhagavan, the conqueror has stopped those problems. They don't have those obstacles. Okay?

They've overcome that. We are like retarded. And if we could just remove those, our minds have that capacity already.

We just can't, we have to remove those obstacles. So, a person who's a conqueror has already finished doing that. And that's why they're called a conqueror.

Kayam itin chok chö chom means they've been able to remove all negative, every negative thing in the being of a living creature. Den du chom den de su she So, he's explaining the word chom den de chom, conqueror. Then he wants to get on to the meaning of gawa.

Okay? What does gawa mean? And he quotes some Buddha, which is a very, very beautiful tantric text.

One of the explanatory tantras to the Heruka tantric cycle. Okay? And he says, wang chok dang ne suk sang dang bel dang, drak dang, yeshe dang tsum du phun dzun tso pa de, dru pa de la gel she cha He says the word gelwa in Sanskrit, bhagga, has the following meanings.

Wang chok means power. Suk sang means lovely. Bel means glorious.

Belma comes from that. Drak means fame, rapid, good, you know, renown. Yeshe means wisdom.

Tsum du means spiritual joy about doing good things. Phun dzun tso pa is and it means perfect and excellent. Dru pa de la gel she cha Those are the six basic meanings of gelwa.

And those of you who've been studying, you know that the ultimate meaning of gelwa for us is sort of a what do you call it? It's a sort of spiritual momentum where you have enough goodness in you to react in a spiritual way to these things, okay? Like you reach a certain point of momentum spiritually called gelwa and if you have it, then when you hear about emptiness you start to cry or you get shivers up your spine or you get goose bumps or like that and you just, whew, he's talking about emptiness, you know.

And, you know, you can't fake it, okay? You can try it, it's okay. But real gelwa is just you hear it and you can't sleep at night, you know, you can't go to bed.

You've got to do more of it, you know. And that's gelwa is like that and it comes from keeping your vows, keeping your book. It comes from living pure and the more you do it then the more gelwa you get and that's the bhagavan.

So it's very significant that the sutra starts with that guy who has the ultimate gelwa was, you know, and that's how the sutra starts, okay? chom den de meaning the person who has gelwa, okay? shesum tar So you can say the person has destroyed negativities, they have gelwa, okay?

And de What does it mean to say they are? de So we've covered chom destroyer, the conqueror. We covered den meaning possessing but we've got one syllable left there chom den de, okay?

Then he says chintamilhale kepar parpao Choney Dr. Shedip is saying the ancient translators of Tibet covered the meaning of bhaga as a conqueror when they said chom and they covered the meaning of bhaga when they said den meaning he who possesses gelwa, okay? But where did this de come from? There's no de in the Sanskrit.

The Sanskrit doesn't have any meaning of gone beyond. Then he says, seems to me that even though it's not there linguistically, it's certainly there by meaning, you know, that the Buddha is a person who is de, who has gone beyond. So he says, si shi nyi gyi tar len de, means we can say that the Buddha has gone beyond the two extremes.

Okay, what are the two extremes? One is to continue to live the way we are living, you know, continue ups and downs, continue getting old. And to me the most troublesome, continue to have relationships go bad, break apart, lose the people you love, start to hate the people you love, see the world keep twisting and turning and see the people close to you getting hurt by the world and things like that.

And those are, that's one extreme is to put up with that and to stay there like a sheep and let it kill you. And then the other extreme is called shiwa, is to only take care of yourself spiritually, you know, take care of your own mind, reach a point where you don't have any negative emotions, where you personally are happy, no more problems for you personally. And that's another extreme.

And we have to go between them, you know. And either one is, both of those are suffering, are kind of suffering. We have to go between them.

The Buddha is one being who has gone beyond both of those extremes. And so, let's call him de, okay, chom den de, okay. De means gone beyond those two extremes.

Shing jikten pa'i thale kye pa du pa pa'o. Also there are worldly spirits, there are worldly beings, there are worldly… who are of great power, you can't see them.

They affect your life in ways that, like the weather or traffic or things like that, there do exist beings like that. They do have an effect on your life, whether you believe in them or not. You can't see them right now.

They are very powerful in that they can affect our lives, but they are not like the Buddha. And so, the second meaning of de, which means gone beyond, is to say, we're talking about a whole different kind of creature. We're not talking about the spirits that can affect your life in ways like the weather or things like that.

There are spirits like that. We're not talking about that kind of spiritual, spirit being. We're talking about the ultimate spirit being.

So, let's call him gone beyond those other spirit beings, okay. And that's what de, the second meaning of de, okay. That's chom den de.

We got three whole syllables into the sutra. At this rate, we'll be here in a minute. I have it planned out.

We won't go very long. Okay. Then he says, chom den de, gyalpo kap, jago pa meri na, gyalpo kap is the next word, okay, if you look at your sutra.

Gyalpo kap. Gyalpo means king. Kap literally means needle, okay.

It can also mean a gyal kap, or gyal kam, can mean a land. And gyalpo kap here, he translates, he says, gyalpo shubhi ne yinpe na gyalpo kap, meaning, this is Rajagirha, by the way, okay. This is a place in ancient India called Rajagirha.

Raja means king, girha means cup. And this was a place where a great king resided, and that's why it's called Rajagirha, gyalpo kap. Jago pumbo re, jago pumbo, jago, ja means bird, go means wild, pumbo means a pile, re means a mountain.

Jago pumbo re means the mountain of the pile of wild birds. Jago, wild bird, is the Tibetan for vulture, okay, a vulture. Re means pig, okay.

Pung means pile, or pung can also mean your shoulders, okay. So he says, he's going to explain why it's called Vulture's Peak, okay. The Buddha taught this sutra on Vulture's Peak in the land of Rajagirha, in ancient India.

He says, de shar na ri jag gi su phung tar, and the east of that land, there was a great mountain that had a shape like the outline of a vulture, okay. Yo pe jago pumbo dang, jago pumbo tar dang, it also, you can say it looked like a pile of vultures. And rinpoche drak jago gingo tabu yo pe, there was also a very great boulder on that, like a great crag of precious stone, and that also had the shape of the head of a vulture.

And that's why that mountain is called Vulture's Peak, okay. Njava tena shug ne so, de tabu ri de kyapa jipay tse yang min jik je kyapa khacik sung. He says, some great writers of the past have said that even when the world is being destroyed, that mountain will be like the last to go, it's like a special mountain, okay.

Jago pumbo rila gelong gi gendun chenpo dang, cang gyu senpai gendun chenpo dang, thak chok ching shuk de. The Buddha sat on that mountain with his retinue, surrounded by his close disciples. They're called here gelong gi gendun chenpo and cang gyu senpai gendun chenpo.

Gelong gi gendun chenpo means a great sangha consisting of fully ordained monks, okay. That's gelong gi gendun chenpo, literally. Then it says dang and cang gyu senpai gendun chenpo, a great sangha composed of bodhisattvas.

And I always wondered, what is he talking about, you know, what does he say, oh he's surrounded by all his students, the monks and the monks, okay, the sangha and the sangha. And then one, he says the monk sangha, and then he says the bodhisattva sangha, but we all know that they're both, or what, or, okay. And I used to always wonder about it.

So here's his commentary, gelong gi gendun chenpo ni nyen thug gi wang chepa dang. There are certain disciples, even in the close vicinity of the Buddha, as he teaches at Vulture's Peak, who do not have bodhichitta, okay, they're not yet motivated by the desire to reach perfect happiness themselves so they can benefit other people. They don't have that yet.

And those here are called gelong gi gendun chenpo, okay, which means great sangha who are monks. But the word monks here is a mayangag, okay, it means who are not yet bodhisattvas, okay. Then he says, gelong ni nyenpa dzokpa te, oh by the way, then he says, chen du sempai gendun chenpo, the next words are, surrounded by sangha who are bodhisattva, he says that don't need no explanation, okay.

They're the bodhisattvas who are surrounding the Buddha, okay. So what you have so far is the Buddha, surrounded by his disciples, those monks who do not yet have the highest motivation, and those monks who are already bodhisattvas, okay. Nyenpa dzokpa te, gelong ni nyenpa dzokpa te, nyang neng ne depa dang, nyenwa chepay dun dang.

Now he's going to tell you what gelong means, okay, because it says gelong gi gendun chenpo. What does monk mean? Okay, the Tibetan word is gelong, gelong means strives after virtue, okay.

In Sanskrit, bhikshu, a person who lives with no resources at all, gets their clothes from the garbage, begs food from other people, lives under a tree, okay, but he says, why do we call gelong, he says, nyenpa dzokpa, nyenpa dzokpa is the Tibetan word for someone who has taken full ordination, okay, someone who has completed full ordination. Te, nyeng ne depa dang, nyenwa chepay dun, nyenpa means also to get close to somebody. I heard this song, I just want to get close to you, and seriously, that's the meaning of nyenpa dzokpa, ordination, the word means trying to get close to somebody.

And here it's nyeng ne depa dang, nyenwa chepay dun, he says the meaning is we're trying to get, people who take ordination are making a special effort to get close to nirvana, that's making them, that's bringing them closer and closer to nirvana, and that's why they're called nyen dzokpa, that's getting close, okay, and that's what the meaning of gelong gi gelong chenpo is, okay, gelong, chandu semba ni chandu chenpo, tope chedu sembena, chandu semba is the Tibetan word for bodhisattva, chandu means buddhahood, semba means sattva, means semba means, sem means mind, pa means warrior, okay, bodhisattva means a warrior who is thinking about reaching enlightenment, total happiness for themselves, so they can help other people, okay, it's like twist my arm, right, the best way to help other people is to reach perfect happiness yourself, and there's this Puritan thing about it, I don't know if we have it, it seems unfair or it seems improper that the best way to help others would be to reach total bliss yourself, but it happens to be that way, okay, the best thing you can do for other people is to reach total bliss yourself, and then show them how to do it, okay, that's how Buddhism works, it's not like you have to flagellate yourself, okay, that's not the point, and I like it, you get used to it after a while, okay, we don't have that in the West, you know, we have this thing where somehow you have to sacrifice and suffer, and it's not like that, your duty, your sworn duty as a Buddhist is to reach total bliss, so that you can help other people, okay, sorry, okay, deke chen mey pa dang, he says, chan ju chenpo tope ched du sem pe na deke, they are always thinking about sem pa, Buddhahood, chan ju, so they're called chan ju sem pa, bodhisattva, he skips the word pa, I wish he hadn't, okay, tau pa pa is not the same as pa, you know, sem pa means to think about something, sem and pa means think about and be a warrior, he does not gloss the word warrior, sorry, okay, somebody will, okay, gen du ni mi tun choky mi chepay dun dang, then he says, what's the meaning of sanga, okay, what's the real meaning of sanga, okay, san means together, in, when Sanskrit switched into Latin and then came into the West, the S became a C, and the C became hard, ka, so kam, C-O-M, kam means them, in the Western languages, in the modern Western languages, meaning together, okay, sanga would be to come together, kom ga, okay, to go together or to come together, he says the word sanga or gen dun means mi tun choky mi chepay, nothing can split them up, no negative forces can split the brotherhood of the sanga, and that's the meaning of sanga, okay, sang ga means they stick together, and nothing can split them, okay, and that's the meaning of sanga, sanga doesn't have to be just monks and nuns, I mean, sanga is the brotherhood and the sisterhood of all people who are seriously practicing together, and the literal meaning of the word is, nothing could split them up, nothing could come between us, okay, chen bu nga ma ni pang thok yin dun tun bu thoky dun yin la chen bu chen ma ni dun dun la juk de, he says, hey, did you notice we got two chen bus here, okay, gen lung gi gen dun chen bu dang, chen bu means big, okay, and he says the first big and the second big have different meanings, okay, the first big was attached to those monks in the audience who hadn't reached, hadn't become bodhisattvas yet, he says the first chen bu means they have gained great spiritual level, pang thok means they have been able to eliminate a lot of negativity in themselves, and thok means they've been able to realize a lot of high spiritual truths, they are big in the sense of pang thok, okay, they are big in that sense, they are at a very, very high level, you don't get to be sitting there when the Buddha teaches the Heart Sutra himself, unless you've got pang thok chen bu, you know, unless you're pretty big in that sense, even if you're not a bodhisattva yet, you better be pretty high already, okay, thok yin dun yin la chen bu chen ma ni dun dun la juk de, the second chen bu has seven discrete meanings, I looked it up in the computer, okay, this is a quotation from a scripture which is explaining the maha in Mahayana, but he doesn't say that, he swipes the maha, okay, from another scripture, but it's kind of cool, he says the second chen bu is the maha that you find in Mahayana, and here's seven different meanings of it, okay, juk de do de gyen la, this is a work, Sutra Anumkara, by Maitreya himself, Maitreya, the next Buddha, is explaining the word big, in big vehicle, okay, maha, mikpa chewa dang, dupa nyi dang, yeshe dang, sundru dang, thap kye dang, dupa dang, chen la chen bu de dun la juk pa shepa taro, here's the seven, okay, number one, mikpa chewa, they got big guys, meaning they're looking towards big goals, they're not satisfied with small scope of things, they are looking to help as many people as they can, they're not being satisfied with little things, if you can help more people, if you can make your activity wider, your goals greater, go for it, mikpa chewa, okay, dupa nyi means they have two goals in mind, rang shen gyi dun punjun sopa, meaning they want to help themselves to the best that a person can, and they want to help other people, and that's the second meaning of big, their outlook covers themselves and all other beings, yeshe means big wisdom, okay, they have a high state of wisdom, sundru means to take pleasure in doing good things, effort, spiritual effort, joy, and they like it, they get off on doing good things, they get big satisfaction out of doing spiritual things, tupke means the ability to find unusual ways of serving others, okay, like it's very good in America, you know, people have, we are special case spiritually, and we need unusual methods to teach us, you know, I don't think, you can't sit in America in a normal audience and sit and read a sutra and lead the people that way, they need unusual means, because we are, in many ways we're very retarded, and spiritually, and in many ways we're very degenerate in America, and we need special methods, and tupke means they have a big capacity to pull a rabbit out of a hat and do something unusual to get Americans to lead a spiritual life, drupa means, drupa in the sense of having achieved the ten powers, these are ten extraordinary powers of a Buddha, and trinle chenpo means the scope of their life and their activities is huge, they don't restrict their activities to something small, something limited, they are looking for ways to affect many, many beings at the same time, they're not satisfied with a small scope, that's trinle chenpo, those are the seven meanings of chenpo, in the second case, because only bodhisattvas are big in that sense, and the other monks are fine, they're nice, they're good monks, high realizations, they don't have chenpo in that sense, they're not great in that sense, okay? Thenama, tup chiktu sukte is an unusual word in Tibetan, tup chiktu is unusual because tup means method, chik means one, what does it mean when he says, gelogi genon chenpo dan chandrasenbi genon chenpo dan, tup chiktu sukte, they're sitting in one tup, okay? He says, tup means ten, ten means, ten chiktu nerpa means, they're all sitting together, okay?

He's setting the scene, the Buddha has gone to Rajgira, the land of the king, the great king, he's gone to a great mountain to the east where there's a precious boulder crag at the top that looks like a vulture's head, and he's sitting with his two great groups of disciples, some who are spiritually very high but don't have ultimate compassion yet, and then some who already have great compassion and in those seven different ways are great, and he's sitting with them, that's all we'll do tonight on the sutra, okay?

He set the scene and that's where the, that's where the Bhagavan is sitting. Take about a three minute break and we'll do a very short meditation because these three day things are terrible, you know, I gotta get some stuff in your mind on Friday night for it to have any effect by Sunday, okay, so, then I'll let you go to sleep, okay? So, come back in like five minutes and then we'll just do a short meditation, alright?