Серия ежедневной практики, курс 08 — Сутра сердца: медитация на пустоту (1998, Годстоу), занятие 3

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

[Speaker 1]
Okay, we'll do a short meditation. Okay, we'll start Ketub Jai's meditation. First part, try not to snore.

Start out by watching your breath again. We're going to do about ten, sorry, three rounds of ten. So take a little bit longer this time to watch your breath.

Don't try to control it. Just let it go its own way. Just watch it come in and out.

Watching means being aware of the tactile sensation of the breath moving in your nostrils. The touch of your breath, the touch of the air hitting your nose and passing out. The first of Ketub Jai's steps in meditating on emptiness, and this is try to remember it.

If you want, try to get the tape of this weekend. We'll go through the four steps of Ketub Jai's emptiness meditation. First one is simply to become aware of your being, and to become aware of each part of your being.

And we're going to start with the physical part of your being. So we're not doing any examination. We're not worrying about the ultimate reality of anything.

We're just exploring the different parts of your physical being. And we're not even going to get into the mental part yet. So we'll like go through a trip through the different parts of your physical being.

And first, if you're a kind of person like me who closes their eyes when you meditate, then crack them open just a bit. Keep your eyes down and go through the think about the physical objects you see. Think about what you see, the colors of this room, the shapes in this room.

And imagine the colors and shapes in this room. These are the objects of your eye. Okay, these are the physical.

That's one part of you, are the things that you see. You know, if I stick a pin in in Rob's t-shirt, it's not going to hurt me, but it is part of my world, the color of his t-shirt. And think about all the colors and shapes in this room.

They are part of you. They don't react when you stick them with a pin, but it's part of what you see all day long is part of you, including what you see, your own five fingers and your own body. So explore that fact that you live in a world where when you turn your head you see certain things, and those are in a way, those are all part of you.

Let your mind go through each of the colors and shapes of this room and of yourself. Now go through the sounds of this of this place. That's the second part of your physical world.

Be aware of all the sounds that you hear and don't think about their ultimate reality or anything. Just record them. Go, try to be quiet, listen to the sounds outside, the sounds of the people near you, and the sounds of your own heartbeat, your own breathing, the blood in your ears.

Try to be aware of all those sounds. They are part of you. Try to be aware of the smells of this place.

They may not be your own body smells, although those are there, but also try to smell the other smells that are floating in the air in this room. Be aware of them. Be aware of tastes.

Taste the taste in your mouth. And finally, be aware of the touch of things on your skin. The coolness of the air outside coming and touching your skin.

The feeling of the clothes touching your skin. Those are called external tactile objects, and then also the internal, the feeling of your stomach if you're a little bit hungry or the feel of your heart beating. Be aware of the different touches of your body.

Look back to your eyes once more. Think about the colors and shapes of this room, and the colors and shapes of your own body, and how both of them are part of you. Be aware of the sounds.

Try to concentrate. It's tiring, and it's important. Go to the smells of this place.

Go to the taste in your mouth. Go to the touches on your body, and bring your mind back to the person that you did your breathing practice on. The person who has some kind of problem.

Dedicate the energy of this meditation to them. The good karma that you just did. Just starting Ketub Jey's meditation.

Dedicate that good karma to them. We'll do a short prayer. Thank you for coming.

Thank you for asking me to teach this, and I really thank all the people. Many, many people worked very hard to get this ready, both this time and last time, so I'd like to thank them, and you know, rejoice in their work. You know, it looks like it all is self-existent, but it's not.

It was a lot of work. We're fortunate to have one of the main sponsors for this class is here also tonight, and I'd like to thank them, and rejoice in them. Okay?

[Speaker 2]
This is the end of session 2. Session 3.

[Speaker 1]
Session 4. Session 5. Session 6.

Session 7. Session 8. Session 9.

Session 10. Session 11. Session 12.

Session 15. Session 16. Session 18.

Session 20. Session 24. Session 25.

Session 26. Session 27. Session 28.

Session 29. Session 30. GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI G GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI GAT GATI GATI GATI GATI GATI GATI GATI GATI GATI GATI OK we'll start the second part of Keruk je's meditation so get ready to meditate and start by watching your breath. Take refuge in Buddha, Dharma, Sangha, specifically in the Heart Sutra and try to think about why, what you need to know might be in there to escape your death. Then concentrate on someone whom you know is suffering and try to get that feeling that you would like to reach your own enlightenment to help them.

Then picture your root lama in front of you meditating with you and think about some quality about them that you can see which is good and imagine the parts that you can't see that are good and bow down to them in your mind. Then make an offering to them and the best is your own efforts to understand the Sutra and offer them that for the rest of the day. Then think about something, the most negative thing you did yesterday or that you thought about yesterday and look at it and try to purify it from your mind.

Think of the best thing you did yesterday, the best thought you had. Normally it could be when you were fighting with your negative side. Those are the most powerful and most, they're the strongest karma, the best good karma.

Think about, be proud about it that you're trying and try to think of a very specific instance where you fought with your mind, you put up a good fight and pray that during the day, especially today, that you receive the teaching, that you get it and that you have some blessing to understand what you hear today. Then lastly pray for the long life of the great teachers in this world and also that the teachings themselves survive in a good way. It's very bad times for Buddhism.

It's being pushed out of Tibet. It's dwindling among the refugees in India. It's come here but it's not strong yet and pray for the teachings also.

Okay, if you have to move or shift or get more comfortable, go ahead. Then we'll go through the physical body again and this is all part of the first step. It's called Matatma Chepara.

We're just going to observe the physical parts of our life without any kind of examination or any kind of philosophy, just checking them. We'll start with the objects of your eye, which is colors and shapes. So go around the room with your mind.

Think about all the colors and shapes. Try to picture your physical body sitting in a big box called this room and other physical bodies sitting around and the colors of the walls and the windows and the color of the grass outside and the trees and the sky. Just go through all the colors and all the shapes that are part of your world.

The ones you call your arms and your legs and also the ones you call the grass and the sky. Just go through all the colors and shapes of your world as it is right now in this room. If your mind wanders, bring it back.

Try to go 180 degrees around and look at each color and shape that you can imagine you could see in this room. You don't have to open your eyes, but just go through all of the colors and shapes. If you turned your head from left to right, what would you see?

Now we'll go to the second step of the meditation and do the same thing. Imagine that you're turning your head all the way to the left and you're looking at the colors and the shapes, all the things. You're looking out the window.

You're looking at the wall. You're looking at the other people here and move your eyes across the room all the way to the right side. For me, it's another window and another fence and some grass.

And then look down at your hands and your knees and your chest. All in your mind, look at them one more time. Now we'll start the examination of those colors and shapes.

Here, there's a choice and you can go either way. The first choice would be that those colors and shapes, as you normally see them, like right now we're visualizing them, but suppose your eyes were open and you looked around the room that way. You started from left and you slowly went to the right.

The question would be, do those things exist outside of you or are they inside of your mind? So for now, for the first step, pretend that they're outside and go around the room from left to right with your eyes and concentrate very strongly, concentrate very deeply on the feeling you have, the natural feeling that they're outside of you, that they're like if you reached out with your arm you could touch some of them or if you threw a rock it would hit them. And concentrate on that feeling you have that they're outside of you.

You're looking at the same things but this time you're thinking about where are they and you're deciding they're outside. Then we'll go one more time across the room. Start from left to right, go slow.

Think about each thing you could see and get that feeling, get in touch with that feeling. It's a natural feeling that you have that if I ask you are those things outside of you or inside of you, you think they're outside of there, I can touch them, I can reach out and touch them. If I had a stick I could reach out and hit them, I could throw a rock at them.

They exist outside and go across the room one more time. You can look out the window, it's fine. And get in touch with your natural feeling that those things are outside and they exist from their own side.

It's that natural feeling you have that if you were not here in this room, all those things would still be here. Then in one way that feeling is wrong and they don't exist that way and we'll go into it more on the next meditation. So now, for now dedicate it, dedicate the good karma we just did to someone, someone that you know is having a problem today, this weekend, someone that you are pretty sure has a problem.

And think about them very, very concretely and think about dedicating this good karma to them. Then ask that Lama to come to your head and then down into your heart. And picture them there very clearly that they're staying there, they're very happy with you and that the conditions are good and they'll be there with you today in your heart.

Okay, relax a little bit. Okay, we'll continue the explanation of the Heart Sutra. In the root text, if you're following, we are on page 2, on the third line.

Basically all they've done is got seated and we're waiting for something to happen. All right, the root text, Detse is just pointing out the time, okay, and then at that time, okay, Detse, after everyone had gotten seated up on this vulture's peak, okay, Detse, Chom Dande, the word Chom Dande here, the reason he repeats Bhagavan is to, at this time, he's repeating Chom Dande to let you know who's going to be doing the teaching, okay. There are three different types of Buddha's word in this sutra.

It's used in the monastery as a good example of a sutra where the Buddha speaks in three very much different ways. He doesn't really say much till the very end where he says, great, great, you know. But this is a clue here, he's saying, de ce chomden de, and he's saying, he's setting you up and he's saying, look, it may not look like it, but this whole sutra is being taught by the Buddha.

Okay, so that's why the word, that's Chomden Darpasiru says, he's alerting you, the person who's reciting the sutra from memory. You know, I heard him teach this one time, way back when, when I was there. Chomden de sabmon, he's telling you who's doing the real teaching.

Chomden de, de ce chomden de, sabmon nangwa she jawa chukid nam, sabmon nangwa, this used to confuse the heck out of me, you know. Sabmon means profound, nangwa means appearance. She jawa, sabmon nangwa she jawa, she jawa means so-called.

Chukid namdang literally means synonyms for the Dharma. Namdang means, nowadays means a synonym. Like there are different namdangs for emptiness.

Rangshingi madhupa doesn't exist by nature. Ranggiteni gi madhupa doesn't exist by definition. Ranggune madhupa doesn't exist from its own side.

Ranggigo nyi gi madhupa doesn't exist by any nature. Ngo me pa doesn't have any nature of its own. These are all synonyms.

We call them namdangs, namdangs. So, chukid namdang would mean synonyms for the Dharma. So, what does this thing mean?

Okay, and Choney Dharmasiri does a very nice commentary. He says, sabmon... So, by the way, literally the root text is saying the Buddha went into a meditation on the different aspects of the Dharma called the appearance of profound nature or something like that.

Okay, and now Choney Dharmasiri breaks it down for you. He says, sabmon, profound means he's talking about the object on which the Buddha is going to meditate. The Buddha is going into meditation on sabmon.

Okay, sabmon means profound and here it means emptiness. Okay, so, he's covering the yul. Now, those of you who studied the last course know that the next thing is going to be the yul chen.

Okay, yul and yul chen, you studied it. Yul is the object being emptiness and then yul chen is the subject. And he says, nangwa se jawa ting nge dzin yul chen gi kya par te.

Okay, so he says nangwa is pointing out the subject. So, the meditation is called the appearance of the profound but the profound part means emptiness and the appearance means the appearance in the Buddha's mind as the Buddha meditates on this thing. So, really already you have emptiness and the mind which is perceiving emptiness in one tiny word.

It's very powerful. Sabmon nangwa, the appearance of emptiness meaning in the Buddha's mind. Okay, sabmon nangwa, te tabu sabmo tope ting nge dzin dena nyamba sukte.

Then the Buddha went into a meditation of that kind. You see, where he's meditating on the profound, where in his mind the profound is appearing. Nyamba sakte.

And then these are, it's a special meditation called the aspects of the Dharma. Okay, the point is that he went into meditation on emptiness. Okay, nyamba sakso means he took his meditation position.

You know, so the Buddha is like he's up on vulture's peak. All these students are waiting here for him to say something and he just, you know, he just goes into meditation. All right, and you know, everyone's waiting.

so I'll mention that in a minute. Chiyo sangye chomden de ni du tak tu de shin ni la lar min dangway tsul kyi nyamba sakpe yinpe. And this used to confuse me and Choney Darpa Sherup addresses it.

I mean the Buddha, according to Buddhism, is always meditating on emptiness. You see, he's always in the state of emptiness. So I didn't, you know, it always used to confuse me.

So why is he like folding his legs and going into meditation? You know, what's the point? And it says here Chiyo sangye chomden de ni du tak tu de shin ni la lar min dangway tsul kyi nyamba sakpe.

Generally speaking, the Buddhas are always in meditation on emptiness. They're always in perfect samadhi on, on emptiness. sakpe yinpe sa du samano yi ting yin dzin la nyamba sakpe min yang So it's not the case that the Buddha now is going into a meditation on emptiness sar tu.

Sar tu means some new one. Some one that he wasn't in before. Okay.

ting yin dzin la nyamba sakpe min yang nyamba gyur pe nyamba tenpa tsam ni min gyal lo Min gyal lo, you studied you studied contradiction and relationship. That was part of your course also. He says min gyal means, hey, no problem.

He just wants to pretend to his students, he wants his students to think he's going into meditation. Okay. So, min gyal lo.

There's no problem here. Nyamba tsam tenpa yin He just wants to alert everybody that he's in meditation now. Okay.

And he's not going to be speaking. And so, he takes on the outer aspect of meditation. This is called sul tenpa in the Mahayana teachings.

The Buddha is constantly doing things that look like he's doing something that he doesn't have to do at all. The Buddha didn't die. The Buddha didn't get old.

The Buddha didn't get enlightened in Bodhgaya under the Bodhi tree. He was enlightened millions of years before. But these are all...

He's just pretending for the students' sake. Then he says nyo ma shu ne yu sharipu la samudun shuwa jing gi lapo means he goes into meditation and he blesses Shariputra, which is one of his two great disciples. And he's like sending him energy.

And he's saying he's blessing him to ask a question. Okay. Then it says yang de tse chom len de yang nyo ma shu ne so yang de tse Okay.

Yang means he wants to get into the yang. Okay. He's being very thorough.

Okay. Yang just means and. Okay.

But Jnani Darpasiri wants to nail it down. You know, he says why does he say and here? And means he didn't just go into meditation.

He did something else. He went ahead and did something else. Not only did he go into meditation.

He did something else. Okay. Chandru Sambha Sambha Chombo Papa Chenrezig wants you.

It's the next yang de tse Papa Chombo Chombo Papa Chenrezig. And he's going to explain that. And it's very beautiful.

He calls him Chandru Sambha Sambha Chombo. And I never understood that either. It seems like repetition.

Chandru Sambha means Bodhisattva. And Sambha Chombo means great being. And Jnani Darpasiri does a very cool thing.

He says he's called Chandru Sambha. Chandru Sambha means thinking about Buddhahood. Right.

He says he's thinking about Buddhahood for to achieve his own goals. Okay. He wants to get to a state of total bliss so he can reach his own goals.

And so he's called a Chandru. Here, in this case, he's called a Bodhisattva or a thinking of a person who's thinking about enlightenment in order to fulfill his own goals. Then he says Sambha Chombo great being.

And that's to indicate that his he also has the intention of fulfilling all other people's goals. So that's why there's a repetition here. He says the Bodhisattva the great being.

So the Bodhisattva means he's thinking about Bodhi. He's thinking about getting to enlightenment. And then Mahasattva great being.

And by the way, he's also thinking about it for everybody else's sake. So just in the name of of Avalokiteshvara here Chandru Singh he's already saying this person is after two great goals. And that's why he repeats it.

Okay. That's why he calls him Bodhisattva Mahasattva. Bodhisattva great being.

Okay. Sokesa Lendeshin Ngewe Chule Rindu Sawena Pakpa Then he calls him Pakpa Chandrase Okay. Pakpa means Arya.

And Arya in Buddhism means someone who has perceived emptiness directly. Okay. It's a code word for anyone who's seen emptiness directly.

It means in Sanskrit a higher being or a realized being. Someone who is Pakpa literally means higher. Someone who has reached a higher state.

Okay. Pakpa. And he says Choney Draupashetub's goal again is to explain every single syllable.

And so he's going to spend some time on Pakpa. You know, why does he call Avalokiteshvara Chandrase? Why does he call him a Pakpa?

And he says Sokesa Lende He has gone beyond the state of of a normal person. Normal person means a person who has not yet seen emptiness directly. So Sokesa Lende means he's gone beyond that level.

And he's at a different level. By the way, here Choney Draupashetub is punning us because he uses the pretty rare word De which means to go beyond. And I think he's alerting us that we're talking about a Buddha here.

Okay. Because he uses the word De that's in Chomden De that we talked about last night. I think he's playing with us.

Okay. He says Sokesa Lende She Mingewe Chule Ringdu Somwe Na He has gone way beyond non-virtue. And that's why he's a Pakpa.

Ringdu Somwe is also the name of an extremely advanced Bodhisattva. So I think he's punning with us there. A Pakpa.

Ginge Doan La Tukche Tu Tuktu Sikpe Na Chenme Sik He is called Avalokiteshvara because he's focusing on all the beings of the world in all the different realms of the world. Tu Tuktu means all six times of the day. Morning, noon, evening, night, middle of the night and the early morning.

All six watches of the day he is focusing on sentient beings. Never stops. Sikpe Na Chenme Sik The word Avalokiteshvara the way they translated it in Tibetan is Chenme Sik.

Chen means eye. It's the honorific for eye. Re means to to look at somebody with love.

Okay. It's like you know like gazing on someone with love. And Sik means to look.

But Re is like a way of looking. You know like you know like that. Coincidentally Re also means a claw.

And some people have translated it as the guy with the eyes like a rag. It's very silly. Chenme means to to look at somebody like you love them so much.

Chenme Sik means you know all six times of the day meaning all day and all night. He never stops. He's always looking at people with love.

In the sutra system and this is a sutra. It's not a tantra. Chenme Sik is a bodhisattva.

Okay. Chenme Sik is is not enlightened yet. Okay.

It's one of the disciples of the Buddha. yun ye do la tu che du du du sum la chok si chok si wang chok yin pe na wang chok Then he says Chenme Sik wang chok. Wang chok means lord of power.

And in this case he says he has total power. He's a lord. He's a great master of the Dharma.

chok si wang chok yin pe na wang chok So he's called Ishvara which means power being of great power because he's a master of the Dharma. So abba lok lok means to look abba means down lok ka means he who looks down Ishvara means lord of power and when abba lok ka bumps into Ishvara in Sanskrit it has to change to i So it's abba lok ke deshvara Okay.

[Speaker 2]
Session 3 continues on the next CD