Занятие 2, часть 2

[Говорящий 1] (0:00 - 11:10)
What was the first step to not feeling like meditating? Yeah, I mean, making lists, admiration, right? Thinking about all the cool stuff about her, right?

So, Master Shantideva, in the Bodhisattva Amitabha, he makes a comment, you know, with a girl you know what it is, it's her eyes, her nose, everything else, right? But what is it about meditation that's cool, right? My job is to give you all the cool things about meditation, okay?

Here we go. Master Shantideva says, Deju dhanyakātukūn nirṇirūsu cēcēkhyāṃ saṃśēn yēpe cēbe nī dhēni nṛte dhūme sūt Deju dhanyakātukūn, you can spend your time reciting holy rituals. What's that sound?

Next door? Heaven is coming. Kātukūn means you can do all these rock spiritual practices, you can lock yourself up for three years at a time a month, okay?

Nirṇirūsu cēcēkhyāṃ, you can do those for a long time, you can spend a lot of your time on them. But, saṃśēn yēpe cēbe nī if your mind is distracted while you're doing all these holy practices, even yoga, right? If your mind is distracted while you're doing them, dhēni nṛte dhūme sūt, they become meaningless, okay?

And you ruin all your spiritual practices if you don't have the ability to keep your mind focused, okay? Also yoga, yoga asana, same thing. If you don't have the capacity to keep your mind focused on what you're doing, it doesn't matter how nice the stuff is, because you won't do it well.

You'll be distracted. Who said that? Dhēni nṛte, dhēni nṛte means the one who understands the way things are, which is the Buddha's way, okay.

kṣet-sūpa-śīn saṃyēmo yajñānaṁ saṃśēn So the first cool thing about meditation that you're supposed to, it's supposed to be a selling point of meditation, is negative. If you meditate, if you learn to meditate, you won't be distracted and ruin all your other cool things, got it? The first selling point for meditation is that you won't ruin all your other good activities by being distracted.

You'll be able to focus, even if all you care about is watching TV, you'll be able to focus on TV. Okay. śīṃhe jhūnaṁ yelanaṁ jhūnaṁ ca And if it happens that you want to engage in some act of kindness, or act of goodness, yo nivala jhūpa-denchen you will be more focused and you will be more what do you call it, stable and steady when you try to do something kind.

There are people, you know, who try to do good things for others and they bail out after three weeks. You know, they never quite get it done. They say, look, I'll come over and paint your house for you.

Three years later, there's still cans of paint in the corner. And the second room never got painted, right? So, if you have meditative focus, everything you do in your life is done well and it gets finished.

And you're just focused and you're, what do you call it, strong, stable, steady. You get things done and you're able to focus and concentrate and finish things, okay? Denchen, denchen me muduknyurwa If you have that kind of focus where you can stay with a task firmly, muduknyurwa, you will quickly, it speeds up your spiritual progress.

It speeds up everything about your spiritual life. It speeds it up. If your mind is focused and steady.

So, for example, just being able to focus on your breath for 15 minutes straight without a break in the morning is enough to make you a very good business person, okay? That's amazing. Michael Gordon told me that, right?

He did what? TM. Michael Gordon has done TM.

He's the owner of Bumble and Bumble. Just sold it to Estee Lauder for 50 million dollars, okay? I said, how did you learn to concentrate like that?

He says, somebody taught me TM when I was a hippie back in 1968 and I never stopped. I'm still doing it. It's like 10 minutes a day.

And he just does this little meditation exercise watching his breath and that made him a 50 million dollar company. You see? You learn to concentrate and focus and keep your mind on something and then stuff comes faster, okay?

Everything comes faster. That's their mind. I'm trying to describe to you the qualities of the girl, right?

Got it? If you meditate regularly, properly with the right conditions that we talked about, you can reach the states of clairvoyance, okay? You can read other people's minds.

You can tell what's going to happen 3 weeks from now or 6 years from now or 500 years from now. You can see huge patterns in the world. And you can see what's going to happen in your own life ahead of time.

And you can fix it or you can do cool things, you see? You can make supernatural things happen and you can read other people's minds. And you can get a sense of the future that makes you extremely successful at whatever you try to do.

If it's business, you already know next year's products. Sometimes it's not completely conscious, okay? You're designing the next generation of computer chip.

You have a vision into it 6 months before everybody else has it because you've been meditating. And it's not like you see the plans for the chip on your table 6 months from now. It's not like that.

You can call it inspiration. You can call it instinct. The cause of instinct is meditation.

You can have these incredible instincts that other people don't have. You can discover patterns in the, what do you call it? In the web.

What do you call it? Matrix. You see patterns in the matrix 6 months before or a year before or 10 years before other people.

You are a visionary. And you're just doing things way ahead of everybody else because you're meditating. And you're actually picking up on what's already going to happen.

Got it? You're not discovering new stuff. You're picking up on what's already going to happen because you're meditating.

And you've attained some level of fairness. Later on, that will get very cool. It will go hundreds of years up.

You will see patterns hundreds of... You will be doing things now because you know a certain thing will happen 500 years from now. It's cool.

Okay? That's really fun. It's one thing to predict next year's computer chip.

It's another thing to know what's going to be going on 500 years from now on this planet. That's kind of cool, right? And to be able to see other worlds and meet beings in other worlds and things like...

I don't know. It doesn't work for me to say these things in a business seminar. They just want to know...

British Airways wants to know what's going to happen next year with the merger with Iberia. But frankly, in this context, I'm sort of liberating. These things can happen.

You can have these kind of things happen. And that's so cool. To see things 100 years out.

To see patterns 100 years ahead. You can do that. And that changes your...

What do you call it? Your scope of your life. You're not just doing things for next year or next week.

You're doing things 100 years ahead that will affect thousands or millions of people. You see? And if you meditate well, you can...

John Foley calls it... There's that thing like... He's always talking about this cool thing.

I always forget the word. He said, normally, jet airplanes are only allowed to fly within... They're not allowed to go less than one mile close to each other.

And if you're in a military aircraft, and if you have special permission, you can go within 12 feet or something of other aircraft. With training. And then he gets to the Blue Angels and they say, OK, we're going to fly...

What is it? 36 inches. We're going to fly 3 feet from another plane that weighs 15 tons?

20 tons. And costs 40 million dollars. And closes at a speed of 1,000 knots.

Which you've got to express in miles per hour. So it's what? Closing at 1,000 miles per hour.

Right? He describes in his training the act of jumping to a whole new level of performance. It used to be that it was cool if you got within...

I recall within visual sight of another airplane. Now you're 3 feet away from another plane and combined you're going 1,000 miles per hour. What I'm saying is that if you meditate well, it's not just that you get some sort of special insight into what's going to happen this afternoon at work.

You are working 100 years ahead. You are working 500 years ahead. You are taking actions which will affect planets.

And it's cool. It's like a... It's the difference between a commercial airliner and a Blue Angel.

Got it? Like the whole difference of scale changes. Your whole scope changes.

You're not worrying about next week. You're worrying about 500 years from now. It's cool.

It's fun. Okay. Alright.

You're supposed to get started on Dumbai. You're supposed to start wanting to grow up. Zutrasa Vidur Jaya.

Even when you sleep, you'll be in a state of meditation. Even when you fall asleep, you're not exactly sleeping anymore. It's a kind of meditation.

It can be kind of disturbing. You have to have a teacher. Okay.

Namo Shakyamuni Goa. Naturally, if you meditate, it starts to affect your negative emotions. You will be better able to cope with everything if you do just a little meditation every day.

[Говорящий 2] (11:11 - 11:11)
Okay?

[Говорящий 1] (11:11 - 18:02)
Just 15 minutes a day, if nothing more grand than that, you won't get as upset as you used to get at work. Okay? And with your family.

And that's worth it. That investment of 15 minutes is worth it. If you do yoga for half an hour, 45 minutes a day, one hour, you will add 20 years of good time to your life.

20, 30 years. It's worth it, right? It's just worth it.

And doing meditation 15 minutes a day changes your whole day. Your whole day goes smoother. That investment of 15 minutes a day makes everybody in the office happy.

And it's worth it. The time that you lose, people are always worrying about, I'm going to lose 15 minutes in the morning. But you're going to pick up an office that, or your workplace is going to be pleasant for like 5 hours.

Isn't that a good trade? Okay? Like that.

Khenpo doshen nyen ten tsu ne tsang de, khe tso pa di dang kham je nyu du, khe la wa But he says, more importantly, all of the steps to liberation, right? All of the steps to the point where you become an enlightened being, they will be a cinch if you learn to meditate. That's why we're going to the back of the book first, right?

Because our task for the next 10 years is to train ourselves in like 20 spiritual arts. 20 different spiritual arts. Which are graded, which are in a certain order.

And if you go through them, at the end of the process, you are a being who can help this entire planet. You've got the 500 years ahead vision. You see?

You can help people on that level. The real reason to learn to meditate is that it will help you achieve those steps. Got it?

So the rest of the stuff I said, it was just what do you call them? Trinkets. What do you call them?

Costume jewelry. Okay? I mean, it was just little thought.

Seeing that what's going to happen on the planet for the next 500 years is nothing compared to the fact that if you learn to meditate well, then as you go through these spiritual practices, arts, you will master them like that. Got it? Meditation will become your tool to mastering a hundred other spiritual arts.

Right? And that's cool. It's a tool that you cannot do without.

What's it called? You cannot do without it. You cannot do without it.

It's a tool that you're going to have to apply for the rest of your life. Whether you're fixing cars or you're getting enlightened. Learn the tool.

Take the time. Invest the time to learn the tools. I mean, a good carpenter, a good builder, they spend a lot of time to make sure they have a...

I was taught in carpentry the big deal my boss, my foreman kept drilling into me was use the right tool. You know, like stop. Stop there.

Stop trying to use a chisel to break the top of a screwdriver in a screw. Go get a hacksaw. Because that's what does it right.

And he'd make me stop and walk over to the toolbox and get the hacksaw. I was trying to ruin a chisel. And it means like, bring the right tool to the path.

And meditation is a tool that you will need for every spiritual task you will ever undertake in your life and every other task that you'll ever undertake in your life. Because if you can focus and if you can concentrate, you can do everything better. Right?

Okay. I can't tell you, but all the way up to the highest levels of tantra you need to be able to concentrate. Think about these cool things that are going to happen to you if you learn to meditate.

Think about that. If you do, then you will get to step number one. Right?

Admiration. She's cool. I want what she wants.

Okay? Got it? If you start to see how cool it is and what's going to happen if you meditate and all the stuff I was talking about is going to happen.

You will come to a place where you see 500 years ahead. Clearly. And you will come to a scope where you are trying to you are dealing with planets and not people.

Okay? You are working with whole worlds. DCI opened its doors I don't know.

The first corporate gig we ever did was a 12 billion dollar one. Okay? Got it?

Alright. Your whole level will change. Then you will not do much.

Then you will get syndrome. Then you will want to work hard. You will be all excited to work hard.

David Swenson, okay? I wrote him. I said, will you come teach?

He said, Geshe-la, I booked two years ahead and I'm in Paris. What do you want me to do? You are giving what we've noticed.

But anyway, he told me some lady came up to him and said I want to learn yoga, but I don't want to put in all those hours. And he said, God, you are so lucky you asked me because I have a yoga pill. And she said, really?

And he said, yeah, yeah, I have a pill. A Shtanga pill. And you just take the pill once a day.

And that's it. You don't have to do all the yoga. You save all those hours.

And she said, okay, give it to me. And she gave him this bottle. And then on the side of the bottle it says, just before you take the pill do like these exercises.

Do these 30 exercises just before you take the pill. Okay, anyway. You've got to do the work.

You've got to do the work. Okay. Okay.

Shinjang namo yinshin nama namae jima jima gao ngoi gyi shi yinde kisil du. So, yinde kisil du. As I said before, those four steps will naturally trigger the other.

It will be a domino thing, you know. You like her, you want her. You want her, you work for her.

You work for her, you have fun. Okay, it's like this. The first one makes all the other sounds, got it?

Okay. Shinjang namo. This tells me how far I have to go each time.

[Говорящий 2] (18:04 - 18:15)
Ooh, that's bad. Are you sure? Oh, okay.

Okay.

[Говорящий 1] (18:22 - 18:30)
We'll just go to 6.30 and call it a day. Okay. What's the second problem?

[Говорящий 2] (18:36 - 18:37)
Forgetting the instructions.

[Говорящий 1] (18:43 - 50:41)
This is experiential. The second problem with patience is forgetting instructions. It doesn't mean what it says.

It doesn't mean what it says. What it means is in the middle of a meditation, you lose the object. In the middle of a meditation, you lose the object.

You're supposed to be meditating about your teacher, for example. But then suddenly you come to your senses and you realize you've been thinking about lunch for 10 minutes. You know, like, would I rather have a cheeseburger or, you can't have a cheeseburger, cheese, sandwich, or, like that, okay?

Forgetting the instructions is a codeword for losing the object of your meditation completely and your mind's off on something else. You've dropped the object. You've dropped the ball.

Nikpad... Nikpad... Nikten jembe shorwala sarv This means that your awareness of your own mind has slipped and you've lost the object, right?

If you were aware or you were keeping the object in mind, you wouldn't lose the object. If you fail to keep it in mind, you lose it. Got it?

Okay. Maybe I'll stop saying got it. It's kind of bad, isn't it?

Tingen zin la go and say tingen dik she. This is the worst problem of meditation. Once you're into the actual practice of meditation, the biggest problem for anybody is to lose the object entirely.

It's one thing not to be clear on the object. It's one thing to be holding it loosely or strongly. But to lose it completely is really bad.

To just start thinking about something else is like the worst. Got it? Got it, I got it, I got it.

They are Uma Nyingbo. Uma Nyingbo means Madhyamaka Hrda. And it was written by Master Bala Viveka about 1300 years ago.

And it says Hr Hr Where are we? Nyi ki lango longo waa mikpe kawa dembo la dembe kape nge cing ne sherab chakyu lingwang cha shepa tar Nyi ki lango The mind is like a wild elephant. You can say wild horse in this country.

You can't really appreciate a wild elephant. But a wild horse you can imagine, right? A really wild horse.

Uncontrollable horse. But they can't do as much damage as a crazy elephant. But anyway.

Longo waa Refuses to follow its master's instructions. Mikpe kawa Chain him to the pillar of Chain the wild horse of the mind to the hinching paws of your meditation object. He's comparing a pillar or a hitching post or a pole to your meditation object.

And he's comparing your mind to a wild elephant. And he's saying chain one to the other. And it's really cool when you get good at this.

It's really cool. You sit down and say I'm going to meditate today. They say what are you going to meditate about?

I'm going to meditate about death. About my death. Which is one famous meditation.

Then you in your mind you visualize tying your mind to that object. It's very beautiful. Imagine my mind is here.

Death is there. I tie my mind to death. With my sense of awareness.

My remembering the object. The rope is my ability to hold my mind on that object. Got it?

The rope is the ability to hold my mind on that object. And then how much slack are you going to let it go? You see it's a very beautiful idea.

You can let the horse go 6 feet. You can let the horse go 12 feet. But when he hits a certain distance the rope tightens.

And the alarm goes off in your mind and you say I'm losing the object. So it's a beautiful, beautiful idea. When you sit down to meditate before you do anything choose an object of meditation.

That's number one job. Number one job. What are you going to meditate about?

Choose it. Define it. Isolate it.

Put it in a corner of your mind. Then even physically visualize tying your mind to death. And say you ain't going away from me for more than 5 seconds before the rope goes tight.

And then I'm pulling you back. So I've got this connection between you and you now. And until I finish my meditation session you are tied to me.

You cannot wander more than a certain distance. The rope will go tight and I'll be aware and I'll pull you back. It's very beautiful.

You have to try it. It's very powerful. Tie your mind mentally.

Visualize tying your mind to that object. And at the end of the meditation, untie it. And then you can think about much.

In India in ancient India, I think it's called a Mahu. What's a Mahu? It's a trainer, a driver.

And they have a special hook. It looks like an ice hook. It's a piece of wood and it's a metal hook.

Iron hook. And they actually turn the elephant by jabbing it in his ear and pulling. And then the elephant's like, you all, I guess you want me to go to the right.

And they train them with this very, because the elephant's skin is really thick. And you can jab it in and it doesn't really hurt him. It doesn't bleed or anything.

And he says on the wild elephant of the mind you will have to use your wisdom to turn him here and there. But we'll talk about it. You have to tie your mind to that object.

Hey, but before you tie your mind to an object, you're going to have to choose an object. So he goes off on an explanation of worthy objects of meditation. Worthy objects of meditation.

Before you tie your mind down to an object, you've got to pick an object. And that should be a careful selection process. Don't do it lightly.

Don't do it lightly. Whatever object you choose will become part of your being through the act of meditation. So it's got to be an amazing object.

Don't choose your objects lightly. And when you choose them, choose something extremely powerful, because that will become part of you. If your meditation is good, that will become part of you.

We are constantly meditating on the people we don't like. We spend more time in the day contemplating people who have said something bad to us, people who have hurt us, people who have done something to us. We spend the majority of our day, a great part of our thinking time, is spent thinking about the people who have given us a hard time, in one way or another.

Usually they said something to you that you don't like, or they've done something to hurt you. Relationships are really good for that. And you invest a lot of your time in thinking how much you dislike this person.

That disliking then becomes part of your being. If you tie your mind to that object, you will become a dislikable person. Whatever object you choose is going to infect you.

So choose a good one, and not your ex-spouse. Okay, here we go. This is beautiful.

This is really beautiful. I hate to stop you, but you might fall over. It's easier to sit than to talk, I know that.

I'm sorry, it's easier to talk than to sit. I experienced that in the monastery for 20 years. And they go on.

And it's 100 degrees. It's in the jungle, man. Anyway, he says something beautiful.

You can learn to meditate on anything. Anything good or bad can become a meditation object. You can develop shamatha on any object.

Like a baseball player. A good baseball player develops shamatha on the ball. What's the benefit of staring at a sun-stitched ball?

I don't know. Because you become like the ball. Maybe that's why you're winning it.

So the first thing to understand is that deep states of meditation can be developed towards any object. Even your ex-spouse, someone you hate. Drupal Yin.

Chirubhadraki Dhyanam Shambhula Mipada There was a custom in India in some parts of India where you would close your eyes and just try to visualize a small stone or a small piece of wood. You would just visualize a stone, a pebble. Or you would visualize a little twig of wood.

And you would just meditate on that. There were schools that did that. Brahmati Avaramvitte There was a shamanistic tradition in Tibet called Bun.

And they would choose a letter A as being the mother letter of all things. So they would just meditate on A. Shrine Drupal Nam Mikite Dedante Yiyut Jepale They actually got results.

Mikite Drupal Min They didn't stare at a stick. They didn't stare at a rock. They didn't draw a letter A and stare at the A.

They did it inside their mind. Chencho Kachiki Mite Nam Mikite Dek Jupani Namanide Kyang Minte But there were other schools in India and there's a thing called Chavaka. I don't know if you've heard of it.

They would actually stare at something. Physically. Like a candle flame or a yantra.

They would draw a picture and just stare at a picture. He says that's even worse than the other two. Negmen means worse.

Shrine Yishin Labdrukuki Because the ultimate object of meditation, as Master Patanjali says in the Yoga Sutra at the end the last two chapters. Meditation is something that you develop inside the mind and not by staring at something. It's a mental process.

It's a sharpening of the mind focused on something within the mind. And that's what will give you spiritual goals. That's what will bring you high spiritual goals.

Staring at something on the outside in his system that would just be considered useless. My own experience is that if your mind is really, really, really wild elephant. If your mind is hopeless and you can't concentrate on anything for more than a second.

What do you call it? A.D.D. If you're like super A.D.D. maybe you could try staring at a camera. I don't know.

I think it would help. I do think it would help, but it's considered a desperate measure. It's better to try to close your eyes and concentrate.

All right. Nikadrukamayipi Deda Dharamachamo Somamukapazeto In the time of the 5th Dhyanama who was the most famous of the Dhyanama up till this one, who has surpassed him. He's the one who built the Potala Palace and things like that.

He unified Tibet as a country. This particular thing really bugged him. It was a pet peeve of the 5th Dhyanama.

Don't meditate staring at some picture or something like that. Close your eyes and visualize the picture and it's more powerful. Rūn Rūn Rūn Gyahamme Chikki Semme Miktan Shen Lamar Drupar Balagyalala Miktan Shepe Drupe, Drupachoma Shindu There was a story there's a famous story about a guy in ancient India and he had trouble visualizing anything at all.

So, his teacher told him, just pretend you have horns on your head, like bull horns or antlers, okay? And try to meditate on that. Just close your eyes and try to feel the antlers on your head and try to picture them carefully.

And then, you know, because the guy was so bad that he couldn't do anything. He couldn't get any philosophical subject, you know. He said, go meditate on horns.

And then his student didn't come back. And then he sent somebody to go find out what happened. And the student was there and they came, right?

And the guy said, the teacher wants to see you. And he says, I can't. He says, what's wrong?

He says, every time I try to get up, the horns stick in the doorway. So, it's possible to meditate on anything. And it's possible to get good at it.

He got Shalita. He got perfect concentration. It was so perfect that he couldn't get out the door.

It's possible. Even that kind of object, you can use it, okay? But, Ramchak.

Is there a Ramchak? Yeah. People like you and me, says Pabongkha Rinpoche, right?

Yeah, I wish I was like you. People like you and me, he says, we have the blessing of a very deep instruction from the time of the first dharma, okay? From the time of Dzogkhapa.

From Kasutha. Why not pick a meditation object which is sacred, an already extremely, highly holy thing, and use that as your meditation object? Because it will infect you.

It will bleed into you, you know? Choose an object which is already extremely holy and sacred. And then meditate on that and it will, you don't become like a baseball or a horse or a rock.

You become like that holy being. That being's blessing is sucked into you, okay? So, since the time of the first dharma, it was a tradition.

Pick a high holy object and visualize that as the beginning of your meditation practice. Tie your mind to the holiest object you can imagine and it will infect you. Every moment you think about it, the holiest object in a Buddhist life is?

It's your heart teacher, right? So, whoever your heart teacher is. Everybody has a different one?

Different gloves fit different people, right? In your life, someday in your life, you will find your heart teacher, right? And then pick that, you know?

When you are trying to develop focus or you're trying to develop deep meditation, then choose as your object the one being that you would most like to be like, right? And that's your heart teacher. So, whoever it is, whoever, everyone resonates with a different teacher and that's fine.

Find your heart teacher and then when you're trying to develop meditation, be with them, you know? Put them in front of your mind. Chain your mind to them.

Tie your mind to them. Have them in your mind all day, you know? And then they'll affect you, right?

You will become like them. Like the person you most love in the world. Meditate on that holy being and then you will become them.

You will become one with them. It's very beautiful. Very beautiful.

This is our tradition, okay? Whoever it is, it doesn't matter. If it's Jesus or whatever, it doesn't matter.

Your own teacher, it doesn't matter. But just meditate on them. And then the goal of having a teacher is to be like the teacher.

And if you constantly meditate on them, then their qualities will affect you, okay? Sok sok dip jung means every moment you think about your heart teacher, you're making new good karma. Just thinking about your teacher is good karma, right?

It's the highest good karma. Dip jung means if you have certain obstacles in your life. Somebody came to me, they said, you know, Geshe-la, I've been trying to do what you suggested about in my business.

I've been trying to use karmic management in my business, but I'm having obstacles, right? The best way to remove those obstacles is also to meditate on your heart teacher. So you get double whammy, right?

You get good karmic seeds every second you're meditating on them. And then the power of your teacher is done. The power of meditating on them is that it removes obstacles in your life, okay?

So that's it. That's better than a stick, right? Okay?

Or a baseball. Okay. Ngen khyentsewa.

That's important. That's much, it's a whole different level. Sanak hi layi nyeljung gongwa la khyentsewa.

Also, later on, when you get to the higher teachings, and you're trying to make contact with angels, okay? The purpose of the lower half of the higher teachings is to make contact with holy beings, right? Divine beings, angels.

It'll make it a lot easier later, okay? If you're meditating on some holy being, make believe. That affects the ability to meet them for real later, got it?

Okay. Ngen khyentsewa. Sanak hi layi nyeljung gongwa la khyentsewa.

These kinds, just to spend your time, you see, it's okay to meditate about the person at work that you don't like. And you will develop shamatha towards them. You will know every fault they have, intimately, years later.

Every harmful thing, hurtful thing they ever said to you, everything your ex did to you, if you meditate on it, you can develop shamatha towards it. And you will recall every detail of every argument you ever had with them, perfectly. But what will that do to you?

You see? What will it do to you? To tie your mind to that object?

What will that do to you? If, on the other hand, you pick some really holy, beautiful being, and you tie your mind to them, what will happen to you? What will you become?

It's very profound, okay? So then he describes the actual meditation. You can put your teacher, traditionally, you put your teacher, khyentsewa-tsang means this high, this big, okay?

You put a miniature heart lama up on the top of your head. Like you walk around with this high lama on your head. When you meditate, especially.

You can purposely bring that lama, your heart lama, down to the level of your navel. You can meditate on them here. Or you can meditate on them at your heart, or at the bruhapadna, at the middle of the tuna.

You can meditate on them here, okay? And they mean something having to do with it. They all have different, it's like they say, I heard, I don't know if it's true, that there's something in the cell phone, maybe the magnet's in the cell phone, that if you hold it up to your head enough, it's going to affect your head.

You know, I heard something like that. There's some, the electromagnetic radiation coming out of your phone could actually damage your brain. If you hold, keep holding the phone close to your brain, okay.

It's ringing right now. So if you keep holding it up to your ear, it has some effect on your mind, right? Visualizing your lama here, it was vibrating, so I don't really have, okay.

I got to be honest. Putting your lama here, or putting the lama here, putting the lama here, it affects your chakras. And we'll talk more about that maybe tomorrow, okay?

It affects your chakras. It's like the cell phone thing. Then he says, you see, what he's getting into, and we'll just go for another 10 minutes, okay?

Because we're already over. And I know it's hard to sit so long, and that's the nature of, that's the nature of, people can only come on weekends. He's going to go through a discussion of nice meditation objects.

He's going to go through a little, what do you call it, shopping? He's going to give you some choices, all right? So now he says, there is a tradition where you can, people who would rather, there's some people who are not too good with visualizing pictures.

Like, they just don't feel comfortable with it, you know? Like, okay, I don't want to visualize a picture, you know? So then the lama said, by the way, there's an option with your heart, lama, right?

I'm not saying visualize a photograph of them. I'm saying visualize them. There's a difference, right?

Don't visualize a photo of them, visualize them. What visualize them means that you will feel the warmth of their body on your body. You will smell the scent of their body in your nose.

You will hear their breathing. You will see their eyes blink, you see? You're not visualizing a photo.

You're visualizing a living being in front of you. It's very powerful. You smell the scent of their body.

You feel the warmth of their body. You feel their breath on your body, right? That's a real visualization.

Not like, don't visualize photos, okay? If you're visualizing a living thing, it's beautiful, and they're blinking, and sometimes they're smiling, and sometimes they're like, okay. But Pabongka Rinpoche says, some people will be more comfortable visualizing something that's not physical.

Then he says, you can focus on your mind, because that's Mahamudra, right? As a meditation object, it's okay to select your own mind. You can watch your thoughts, analyze your thoughts.

That's an advanced practice, and I think he's about to say, Dhammakaya, Dhammakaya, Dhammakaya, Dhammakaya. If you're interested, he said, in that practice, you should refer to the works by the first Panchen Lama on what? Mahamudra.

He wrote a beautiful, beautiful text. Lama Kristi taught it. I taught it to her, then she taught it to a lot of people, I think.

It's a very, very exquisite teaching on meditating on the mind, in a proper way, in a beneficial way. So that's something you have to, he says, you go check that text, you go get that teaching from somebody. If you're not individualizing things, you can work on your own mind.

He gives you, he's giving you options. de nyi dukta shen chok gi, sem lo tawa dam chok sum This is similar to other traditions in Tibet, where they are trying to, they're trying to meditate on the clear light or the nature of the mind. It's called the clear light or, meaning the mind face to face, sometimes they call it that.

He says, this is our version of that. nyam kering lam gang ney pa ku dam, jorin lam gang ney ar shen lam nik ney kyang, duk tu ru o Those of you who have tantric empowerment and who have tantric training, you can focus on yourself as the deity and on yourself as the angel, right? So if you have that training, a worthy meditation object is to visualize yourself as a divine being.

And that's a first level tantric practice. Second level tantric practice is what? Yoga is there, highest practice.

What? Inner body, chakras, inner body. They call it rainbow body or the body that you are working with when you do asanas.

The body that you are working with when you do asanas. There are certain visualizations attached to that. There's a visualization of a dagger of fire, kundalini, in your navel chakra, right?

So that's also appropriate. If you have that instructions and if you have that training and permission to do that, it can be a very powerful meditation object to do kundalini or something. Visualize a dagger of fire at a certain place.

That's also a good meditation object. A few more minutes. CHEN YANG SHI NGE GYI MI PA LA KYA PA DANG KYA PA DANG CHEN PA DANG NYON MONG SHEN...

No, that's a different book. CHEN PA DANG NYON MONG DANG GYO GYI MI PA DANG TSUL YOD PA LAS I'm going to do this. I'll do it in eight minutes.

That will be a record, okay? He doesn't explain it and I took a long time and I worked it out. These are ancient, ancient meditation objects.

They haven't been explained properly for a few hundred years. He mentions four nice meditation objects that were taught two and a half thousand years ago. And they got buried since then.

Nobody kept the teaching, but it's there. If you work at it, it's there. So there are four choices of meditation objects.

These are four more choices from very ancient times from Lord Buddha himself on meditation objects. So far we have the root lama. We have some inner fire.

We have angel. We have the mind. We have different meditation objects that have been proposed.

Why are we talking about meditation objects? We're talking about what to tie your mind to. Why are we talking about that?

We were on the five problems. Is that a clue? What's the second problem?

The second problem is the rope gets cut and you lose it. The horse runs off. Like that's the worst.

That's like the basic number one mistake in meditation. Once you get on the cushion. Because the first problem is you don't want to get on the cushion.

Once you get on the cushion, the worst problem is the horse breaks the rope and goes away. So the reason we're talking about potential or possible candidates for your meditation is that we're talking about who you're going to tie it to to prevent the second problem. Got it?

Okay, here we go. First one is called khyapa. Khyapa means the all-inclusive meditation object.

The first of the four great subjects of meditation taught by Lord Buddha is called the all-inclusive object of meditation. What is that? How many of the things in your life do something?

Your car, your wife, your house, your clothing, your job, your city. The roads that lead here. How many of the things in your life do something?

All of them, basically. Everything in your life does something and that's why it's in your life. Because you use it.

That's coverage.

[Говорящий 2] (50:42 - 50:43)
What did I call the first one?

[Говорящий 1] (50:43 - 1:00:30)
Object. See, that's an all-inclusive object. What do I want you to meditate on?

Everything in your life. How big is your object now? It's pretty big.

It's everything. Okay, got it? The first meditation object of all is called everything.

Why would you meditate on everything? If Geshe Michael sits up there and says, nothing works. Your wife doesn't work.

Your house doesn't work. Your car doesn't work. Your job doesn't work.

Going to work for money doesn't work. Starting the key on a car isn't what starts the car. If you get some kind of companionship out of your spouse, it has nothing to do with them.

These are all radical things. The first meditation object is one which includes everything around you and the instruction is realize that none of it works. You can't get anything you want out of any of them.

You want a boy? You can't do it by going online. You want to get to Phoenix from Mesa?

You can't do it in a car. You want to make money? Forget working eight hours a day.

Just make the car run. Make the seat. Create the seat.

What makes the car run is not the gasoline. It's giving other people rides. What makes the yoga work for you is it has nothing to do with the poses.

It's that you have helped the sick. How do you find a new boyfriend? Go to a nursing home and help a lonely person.

This is how things really work. How much stuff does that cover? Everything.

So the first meditation object is everything. Got it? It's cool, right?

It's kind of cool. You can relate to that object on two levels. One is intellectual.

One is, oh, cars don't work. People don't work. Companions don't work.

Yoga doesn't work. Computers don't work. Food doesn't work.

You can relate to it on that level. You can think about it. Or you can go deeper and go non-conceptual.

You can go beyond thought on everything. That's called meditational emptiness. Non-conceptual.

Beyond thinking. Meditation on all the stuff there is. You can relate to the first meditation object in two ways.

It can be thinking, or it can be beyond thinking. And we have to talk about that. We'll talk about that.

That's the first object. I almost said garden. Number two.

Number two is called, you can say learning. An object for learning. You can say an object for understanding.

The Sanskrit word is kepa, pandita. This is where you break things down to understand them better. Any object where you are breaking things down to understand it better is object number two.

It's some kind of analytical meditation. In Tibet, in this tradition of the Buddha, it's considered an acceptable form of meditation to analyze a problem or a situation or anything. Let's say you have a problem at work.

You have a problem at work. Your supervisor, the person who owns the yoga studio or your workout or somebody in charge is giving you trouble. So you meditate on it.

And you say, why is this person giving me trouble? Why is this person always criticizing me? And then you think, well, maybe it's a karmic seed in my mind.

Well, who put the karmic seed there? I did. How?

I criticized other people. Right? And then you go through this train of thought.

You go through this analysis. You break it down. You break it down.

I guess you could call number two breakdown meditation. It could be a problem. You break down a situation and you analyze it into its parts and you become a master of it.

Oh, then I should stop. In order to get my boss to stop criticizing me, I will not say anything to them. I will not confront them.

I will also not say anything to them. Rather, I will stop criticizing other people. And I will send that energy to my boss.

And that will fix them. And then one day they'll be praising me. All right?

That's how you get stuff like British Air that happens. All right? It's not an accident.

You designed it. All right? Okay, that's number two.

Number three. Up there it always says chepa, but it's really chepa, nam dzong, and mikpa. Say chepa.

Chepa. Nam dzong. Nam dzong.

And mikpa. And mikpa. Styles of meditation which will improve your own behavior.

Yeah. Styles of meditation which will improve your own behavior. For example, a death meditation.

You can say vidupakama. You have a problem with lust. Okay?

You have a problem with sexual desire. Like you can't control it. There's healthy sexual desire that's fine.

And sex is fine. Sex is okay. Good sex is good.

Okay? But to be obsessed with it to the point where it makes you unhappy. Right?

Where you're just like surfing the net all day and you can't stop. And you get all nervous and you feel disturbed by it. You know?

Where it becomes an obsession. Where it hurts you. Right?

You can undertake meditations that would fix that. Or you have an alcoholism problem. It's addiction, right?

Any kind of addiction problem. You could undertake a meditation that would fix that. What would be such a meditation?

In the case of sexual desire, it could be meditating. The traditional one is meditating on death. You know?

You open up a Playboy magazine or you go on the web. And you look at the lady's body. And you try to imagine how it's going to be three weeks after she dies.

In the coffin. With the maggots crawling out of the nose and out of the anus and out of the sexual organ. And then suddenly your desire goes, woo.

These are called corrective meditation objects. So, you can undertake. What if you're just not a nice person?

You can do tong wei. You can do meditations where you take away other people's pain. Or you give them happiness.

And this would make you a less selfish person. So, these are corrective meditation objects. Meditating on offering another person the things they want in their life on your wrath as a meditation is the third type of meditation object.

Corrective. It makes you a kinder, softer person. Number four.

And then we'll stop. Nyo-mong nam-jong-yi big-ba. Say nyo-mong.

Nyo-mong nam-jong-yi big-ba. Styles of meditation which are meant to affect your general negative emotions. It's similar to number three, but it's different.

Number three was corrective meditations. For specific problems you have. Number four is also corrective meditation.

Still a nam-jong. For those of you who know Tibetan, it's still a nam-jong. Nam-jong distributes to both che-pa and nyo-mong, although they don't say it in the text.

You can correct your negative emotions. There are two methods. One is called shi-rak in number ten.

It means go more and more deep. Go more and more subtle. Going more and more subtle is the number one version of number four.

Okay? I will say, got it. Going finer and finer in your meditation.

What does that mean? You sit down, you start meditating. All you can think about is the cars outside.

You hear the car. There was a motorcycle this morning, right? Did you hear it?

There was a motorcycle with a glass pack on it. Okay, so you say, okay, I'm not going to listen to motorcycles anymore. And you bring your meditation.

It's a, what do you call it, a narrowing of your meditation range. So you start with listening to the glass pack muffler on the motorcycle outside. Then you say, I'm not going to listen to it.

I'm bringing my mind closer. You start to concentrate on the air conditioner turning on and off in the room this morning. All right?

So at least you got your mind out of the, into the church. Mother Christine and I went to Ken Ripley's church. We said, we bowed to him.

We said, okay, we've come to ask you for advice for the three year retreat. And we had scheduled three or four hours. And he said, he leaned over and he said, keep your mind in the year.

Goodbye.

[Говорящий 2] (1:00:35 - 1:00:36)
That was it.

[Говорящий 1] (1:00:37 - 1:07:08)
So it's narrowing. Okay? You start with the street.

You start with Southern Avenue. And then you narrow it to the church on the air conditioner. And then you say, I'm not going to listen to the church noises anymore.

And you start to listening to the sniffling and coughing of the people in the room. All right? And you say, I'm not going to listen to that anymore.

And you narrow it down to people shuffling around. And then you say, I'm not going to listen to the shuffling around anymore. And then you start to go to your own breath.

And you watch your own breath. Which is kind of noisy, relatively noisy. Then you say, I'm just going to listen to my nose hairs move.

Which you can get to. I'm going to listen to my nose hairs move. Then you say, I'm going finer.

I will go into my inner ear and listen to the blood flow in my inner ear. I will concentrate on the blood flowing through my inner ear. And you can listen to that.

Then you can say, I'm going to go deeper than that. I'm going to follow the prana moving through my body. I'm just going to put my mind on the prana flowing through my body.

And then you say, I'm going to put my mind on one of my chakras. And then I'm going to put my mind on a point inside one of my chakras, which is equal to a grain of sand. I'm going to keep my mind in an area of my heart chakra, or naval chakras, safer.

Which is as big as a grain of sand. And keep it there. What's happening?

You see, you're narrowing, narrowing, narrowing. It's called shiraki number 10. Going from the more gross to the more subtle.

From gross to subtle, gross to subtle. The noise inside your ear becomes gross in the next hour. You see?

At 5 o'clock the noise inside your ear is subtle. At 4 o'clock you've gone to the prana and that is gross. And you keep going more and more subtle.

Dropping levels. Dropping levels. Drop, drop, drop, drop, drop.

And then that helps you overcome your negative emotions. Your desire for food, your desire for fame or attention. My favorite one.

Or that kind of thing. Naturally, as your mind gets more subtle, your desire for those things will lessen. It is not a permanent fix.

It is not a permanent fix. You get up, you get out of meditation, you get in your car, you drive. The noise of the glass track becomes subtle.

And you're worrying about Highway 60. You're worrying about 12 cars on Highway 60 around you. You could care less about a single motorcycle.

See? Everything can be subtle, everything can be rough. It's not a safe meditation.

It's done by a lot of Westerners. They think, if I can just get quiet, I'm meditating. It's okay.

It's a temporary fix. When you get up and you get in your car, it's all going to melt. You won't remember the blood in your ears anymore.

Because you'll be trying to survive on Highway 60. The second part of number four is the ultimate fix. What's that?

If somebody tells me, you can go home. Yeah, emptiness. Go to emptiness.

Go to the emptiness of that object. Instead of trying to feel calm about the car that's not working very well, understand that you can fix it by giving other people's rides. Understand?

Go to the real fix. Stop fooling around with trying to feel better about a car that doesn't work. Because that's the number one step of the last step.

Stop trying to feel good about a car that doesn't work right. Stop trying to feel calm about a car that doesn't work right. And scary.

And it's making bad noises. And it might kill you on the next trip to Cambodia. See?

Stop relating to it that way. Stop trying to be calm about bad stuff. Rather, change the karmic states which are creating it in the first place.

And that's the ultimate form of meditation. That's the final meditation object. I want my car to work better.

So I'm going to give rides to anyone I see who needs one. Because that's what makes my car work better. Didn't you ever wonder why you pay a lot of money and you get a car and it sucks?

And then you buy an old saw with a broken window that doesn't even roll. Right? And it goes forever.

I went online to find out how to fix the headlight on a 1980 Volvo station wagon. I had to wade through all this stuff. There was an article.

There was a wiki answers thing. And some 15-year-old kid was writing in. And he said, can someone tell me how to destroy a 1980 Volvo station wagon?

Because my parents made me take it. And it won't stop. It won't break down.

And I want a decent car. And does anybody have suggestions? And then all these people wrote in.

And they said, pour sugar in the gas tank. And pour water in the oil. And it was a whole nice list of how to destroy a 1980 Volvo station wagon.

So the real fix for a bad car. You see, some people spend a lot of money and get a bad car, right? A lemon.

And then some people don't spend any money. And they get stuck with a 1980 Volvo that refuses to die. Understand that it's all karma.

And it all comes from giving other people rides who need rides. Right? And meditate on that.

And that's the final object. We have completed the four most ancient meditation objects suggested by Lord Buddha. And nobody explains them.

You won't see explanation there. He just makes a list. They've been listing the four of them for hundreds of years.

And everybody forgot what they were. So now you have that teaching. We'll break and we'll come back at 8.

Have a nice... Take some good rest. If you're interested and you're bored, you can go to Paradise Cafe.

And other people will be there. And you can do this afternoon's homework together with them while you eat dinner. All right.

[Говорящий 2] (1:07:10 - 1:08:14)
May we love each other. Namaskar. Okay.

Have a nice dinner.