«Дар освобождения», курс 1 «Глубочайшая медитация», занятие 3

[Говорящий 1] (0:00 - 1:07)
We finished describing different kinds of objects in meditation that are used in the context of tying your mind to the object, chaining your mind to the object, right? And that's how we got on to the object of meditation. But it was in the context of the second typical problem of meditation, which was the object getting away, okay?

But the object is, I guess, the pole gets away. But anyway, yeah, the pole gets away, right? The mind is the wild horse.

The pole is the object, right? And the pole gets away somehow. All right?

So, he was giving you different poles you could tie your mind to, right? You say, eh, I think this thing is close to me. Make sure, because then it's creepy.

All right. Having done that, he goes on to discuss which one's right for you. Here we go.

[Говорящий 2] (1:08 - 1:21)
I think we're at Mach 1, right? Okay. Yeah, we're at Mach 1.

[Говорящий 1] (1:23 - 8:19)
Okay, we're at the second point now. Okay, here we go. In actual practice, he says, we should pick the meditation object which comes to you easily.

Which, you know, when you try to focus on it, it comes up in your mind easily. Say, my group, our group. Here's the important part.

And until such time as that object, until such time as you have great meditation on that object, nipa kama phopa. Don't move to another object. Until such time, pick an object which fits you.

And it might be Mahamudra. It might be watching your own mind. It might be an emptiness meditation.

It might be thinking about your own mama. I like doing Thanksgiving meditations, just thinking about what people have to say. Choose one that suits you.

And that, my group partner, I'm telling you, is good at it. Nipa kama phopa. Don't switch to another object.

Gom gopa len. Dole sungri nipa shivo. Shivo.

Sama gom gopa limpa. Limpe. Don't think you have to cover all the four meditation objects that we talked about last.

That was, that we described in, in Bhagavad Gita. Don't, don't think, oh, I didn't cover all of them. Pick the one which suits you and stick with it.

Ganapisambhava kamacchupa citta samsakra. Put your mind on one which fits your heart. It's your, it's your own personality.

Deyam dhagun phawa. There was a, this is a, a scholar who goes to the dhagun phawa. Sura, Sura.

Nipa citta dhagun sankhru. Nipisambhava dhagun ca. Pick a single meditation object and make it fun in your mind.

Nipa mamo nipa me. Yini namo chupade. If you keep switching from one meditation object to another, Yini namo chupade, your mind will be disturbed by negative thoughts.

Stick to one object. Pick, pick it carefully and then stick to it till you get bored. Whether it's your llama or it's antelopes or whatever you choose.

Shreyasamvatara. When you are practicing meditation, pick a single object. If you keep switching the object, you won't get shamatha.

You won't be able to develop nirvana. Khena. Sushintse khekse.

Sushintse khekse may nirvana da. Most of you had this in a sutra last week. May, did you have it in a sutra?

Sutra? Sutra? If you were ever a boy scout in Arizona in 19...

I mean, we had a fire making contest. And you had to get a stick, and a string, and a little string. And you have to, you know, spin the stick until it's small, and then you're not a problem.

So, then Sushintse khekse. When you're making a fire by rubbing the stick, you have to have a stick, right? Dogona, remember, if you keep switching sticks, you won't be able to make a fire.

Deva said, not only that, Not only that, but when you are trying to develop shamatha or a higher meditation, except for periods... This is especially for those of you who are going into spiritual retreats, right? Except for periods when you sleep, or periods when you're eating, or shamatha-dholam means when you are going number one and number two.

Except for those periods, keep the fire stick to the fire stick. He says, keep the fire stick to the fire stick. Don't quit.

Keep going. Except for the times when you have to take a break, keep coaching. Because if you...

Switching sticks is one problem. Going for five minutes on one stick, and then stopping, and then going for five minutes two hours later, it's not going to work. It may take you a year.

It may take you six months. But, But don't put large gaps in the practice. Keep the practice up daily.

If you're not in a spiritual retreat, keep it up daily. If you're in a spiritual retreat, it's going to be more difficult. Don't be like a person who gets tired of one thing and then moves on to another thing.

Shatre ni nyelso sok chena minjungo. And don't... It's the same as your yoga practice.

Don't practice hard for two days and then skip two days. Do a little bit every day. Rather than heroic efforts on two days, and then nothing for two days.

Okay? Why when they talk about the... What did they call problem number two?

It's not called losing the output. It's called forgetting the instructions. And it doesn't mean that.

It means losing the output. But he says, you know, instruction does come in here. Because if you're taking, for example...

If you're going to meditate on a Buddha image, right? A enlightened being. Then you can go look at the statue for a while.

And then you go sit down in your seat and close your eyes and try to think about it and bring it to mind, right? In Thai, we would call it kom. Say kom.

Listen. Listen to this. Ready?

Kom. Kom.

[Говорящий 2] (8:21 - 8:24)
Kom. Kom. Kom.

Kom.

[Говорящий 1] (8:24 - 12:34)
Kom means to get used to something. To become accustomed to something. To constantly being around it.

Kom means to meditate. And what is the root of the object? See?

Meditation. The root of meditation is that. Means you are around the object of your meditation.

And then it starts coming to mind all the time. Automatically. Like the image of your heart, lung.

It just starts to come. You're sitting there having a, you know, root here. And there's a lot of thoughts in your mind.

And that's kom. And that's the result of kom. Getting accustomed to a lot of thoughts in your mind is what meditation is.

And it's the result of meditation. Kom. In the end, he says, in selecting the object of your meditation, it depends on the level of your heart.

You have to have a heart level. You have to have someone close to you. Someone that you live near.

And you can go to them and say, What object do you think I should be meditating on? We'll get to the subject later. But once you find your heart level, you should stay near them.

And then you should be asking. They should be around. And you should be able to ask them to go and find it.

That's the whole point. So you should be able to say, What object do you think I should be using? In the end, you should make a decision about it.

You will know that you got your meditation object in your mind when you have a rough outline of it in your mind. That's enough. For example, if you're trying to visualize the Rama, the physical appearance, if you could just get the silhouette down nicely, you would have already found the object in there.

You see? You're already tied to the object. You don't have clarity.

You don't have intensity. You don't have other qualities that we'll talk about. But in the beginning, you have reached the object if you just get a silhouette that you can hang on to.

That's enough. And that's a good way to start with a Rama. Just as if they're sitting behind a sheet with a light behind them and you see their outline.

That's how you start. If you can hold that outline, you haven't lost the object. You're okay.

But if you lose the silhouette and you start thinking about lunch, that's problem number two, which is called forgetting the instructions, but which means losing the object, even a very rudimentary object. Losing it. The antidote for problem number two is antidote number...

The antidote for problem number two is antidote number... Because we used up the first four already. Right?

I saw her speaking about how close she was. Then I walked her. Then I worked again.

And then I got good at it. That was all number one. That was all problem number one, which was not getting my drilling ready.

Now we're up to problem two, which is you lose even the rough outline. The antidote for that is antidote number five. What is antidote number five?

Chemba.

[Говорящий 2] (12:34 - 12:40)
Chemba means keeping the object in mind.

[Говорящий 1] (12:40 - 23:03)
You can say... In Tibet, the word means remembering or recollection. But here it means like some kind of awareness.

You're keeping awareness of the object. The object is still aware of the object. Let me give you an example.

Lark-dey tell of suma-pa. Chemba shoot chen-du. Ling-ping hur-dey suma-bo.

In Tibet, everybody had a rosary around their wrist. And he's talking about how you can hold the rosary. You can hold it loosely, or you can hold it firmly.

If you can apply the second... Sorry. If you can apply the fifth antidote when you have the second problem, it is similar to a firm grasp on a rosary, or a cup.

Like the McDonald's, let's say. This is going to burn your hand off if you drill it on yourself. It's so weird that they have a fountain for that.

So it means hold the cup a little bit with awareness. So don't be sloppy. Don't drop it on your wrist.

And keep some part of your mind on holding it firmly. Don't let it fall out of your hand or on your lap. Suma-chen-du.

And then you'll be able to sustain the grasp of yoga. You'll be able to hold on to it for a period. In the Yoga Sutra, that's the difference between hara and nana.

Abhiyashtanga. In number six, which is just the focus on yoga. And in number seven, which is the sustained focus on yoga.

The word jhana was originally pronounced in India, jyan, chan. And when they got to China, they called it chan. And when they were Japanese, they heard jyan.

Jyan comes from jyan. Jyan, okay? Alright.

Hara-sat-so-sat-jan-na-ten-ni-ten-ni-tya shin-en-ni-ka-le-chen-yo. Different people have different abilities to sustain an awareness of their problems, right? You know people who are spilling things all the time.

Yeah, you do. Who knock over cups all the time like that. And then you know people who just never drop anything.

And that's a capacity of awareness. Whether you have a good capacity for maintaining awareness of eating a cup of coffee in the end, or whether you have a poor capacity for that, will ultimately reflect in your capacity to develop samatha even in your life. If you have a good minute-by-minute capacity to stay aware of what's going on around you, like even in traffic for example, then you will find it easier to develop samatha.

Jamyang kundu-me. What exactly is that awareness? He's going to give you a more detailed description of it from a book called Jamyang kundu.

There's two compendiums. I don't know which one it is. I believe it's probably the abhidharma samatha, a compendium of abhidharma, but it could be a different one, a different samatha object.

Jamyang kundu-me. What is it to have awareness towards the meditation object? jibbing-ngo-bo-lo-sen, jib-bo-me-de-le-chin-mo.

It is a mental quality which performs the function of enabling you not to lose or forget an object which you are growing in familiarity with. Got it? So, the awareness of coffee.

For example, the first time you had to hold a cup of coffee in your life. You were a child. Somebody gave you a hot cup at some point and they said, Okay, here, hold it a little tighter at the top and don't let it spill on you.

And then you weren't so good at it. You weren't accustomed to it. Later, the awareness increased because you became more used to having hot things in your head.

Meditation is the same. So, the awareness, the capacity to hold the cup firmly, would increase as you get more used to holding cups of hot things. Like a child.

So, the idea of getting good at maintaining a meditation, like maintaining a meditation object, is defined as the familiarity you build up with that object. So, let's say you're practicing your Lama, your root heart Lama. It's your meditation object.

The first day that you try to visualize that, it's going to be a little crude. And it won't come easily. After a year, I mean, you can spend a month on their eyes.

You can spend just a month on the shape of your Lama's eyes. And then you can, because you're getting used to the eyes, then the object of meditation becomes vital. It's dominant.

So, meditation can be defined as an increasing familiarity with an object, and because you're meditating every day on it, and it becomes more and more familiar. I had a really intense experience. I was staying in Yangtze River in the 70s.

And I'd been next door to a teacher who wrote down this book. My Lama's heart Lama. And everybody said, come on, Mike, let's go see the teacher.

He was like 75 years old. I said, who am I to bother such a high Lama? People were like banging on his door all the time.

I said, he's not alone. He's old. He's a high Lama.

People are always bothering him. Just, you know, I never went over there. And then I told my Lama that later, and he yelled at me.

They threw a pool, a river of pool. I never met him. He's not good.

I never got to meet him. I lived next door for a month. And I made a mistake.

Anyway, somebody I know went over there with a piece of white paper. And they said, let me check. Let me check.

Could you draw a Buddha for us? And he went like this. And it was perfect.

Because he was drawing it from his meditation. I had the drawing. I didn't want to do it.

But it's beautiful. And he just drew a Buddha on the spot. Because he was meditating all day long.

I didn't do that. But it's really beautiful. OK.

So as you get more familiar with the object, it will arise in your mind spontaneously. And he gives the example of dinner when you're hungry. OK?

So it's not like you have to struggle to bring up a vision of your favorite dinner when you're hungry. You get hungry, and that triggers the vision, right? Got it?

Your meditation shouldn't become like that. With the ease that you remember your favorite food when you're hungry, you should remember your heart, mama, when you feel like nothing. Like that.

Like that. The minute you sit down, it comes. What do you call it?

Un-driven. Un-driven. You're not trying to do it.

It just comes. Like spontaneously. It just pops up.

So the function of awareness is to prevent your mind from wandering off to nowhere. So your awareness should have this quality. DE LA NYI NGO RGYAL RE KUN THA BU KUN GYUR SANG DRAG PA DE NYID NGOS DANG NYID Therefore, we can say that holding an object before your mind's eye is what we mean by focusing.

Holding the object before your mind's eye is what we mean by learning to focus. DE LA BI YAN WA DRIN DANG DANG DRIN YAN WA DRIN DRIN You must learn to tie your mind to that object in such a way that the mind doesn't wander off. NYIN KUN DE KHON NGAG CHAR BO CHEN PO DROD You have to try to struggle to eliminate other objects around the object.

And there's a thing in Buddhism about the perception of a person. Right? The perception of petty is crucial.

It's to eliminate everything else in the world. I arrive at petty by eliminating every other object in the world. So in a way, when you're meditating, you're bringing up the object by eliminating all other objects.

There's nothing else in the world. Just think that. In the middle of a meditation, you can think there's nothing else in the world but this object.

Not even me. Not even me. Just this object.

And that'll make it easier.

[Говорящий 2] (23:14 - 23:18)
Oh, this is very interesting. What's the third problem?

[Говорящий 1] (23:22 - 30:37)
The garbage cans. Huh? Yeah.

All of them. Either you get dumb. Either you get sleepy.

Or you start wondering. It's the same as listening to my talk. Now, your mind has to thread between the two minds of garbage cans, right?

Either you'll get sleepy and just kind of space. Or you'll start thinking about... Or your mind will leave the room.

If your mind stays in the room, you might get sleepy. Or your mind might leave the room. Why has that occurred?

Why do you have dullness? And I'll give you a clue, okay? Why do you have dullness on the object over wandering from the object?

Because you were on the object. Okay? So, Pabongka Rinpoche makes an interesting note here.

You get to the next problem because you fixed the last thing. Got it? You get to the next problem because you fixed the last thing.

You can't get dull on the object if you don't reach the object. Okay? Like, if you never get to your lamas form, you can't get sleepy about it.

Or if you never get to your lamas form in your mind, you'll never pick up lunch and leave the form. Got it? What it means is, the moment you overcome your first big obstacle, and you're able to hold the object, immediately you're going to have two other problems.

You'll start spacing, or you'll start thinking of something else. You'll either get dull, the mind will get dark, dull, or the mind will go somewhere else. Why?

Because you succeeded. You got the object now. Now you can have problems with the object.

Got it? Okay. There are different forms of dullness and agitation.

There are different forms. I'm going to call them dullness and restlessness. You can call them dullness and agitation.

You can call them a lot of different things. There are also a lot of ancient Sanskrit words and Tibetan words to describe these problems. He says, if you cannot distinguish between dullness, darkness, and restlessness, then there's a problem that you will never identify.

There's a big deal in scripture about identifying your enemy. Like you're in a battle in Tibet, people didn't have red uniforms or blue uniforms. It was just a bunch of people milling around on a big piece of land killing each other.

And you didn't know who was on what side. So when you walk up to some guy, you don't know if he's on your side or not. Because there were no uniforms.

So then there's a chance that you might not recognize the real foe. Dark, shallow is the real foe. If you can't distinguish between dullness, darkness, restlessness, and another word called wandering, you have to know the difference.

You have to know the different ways in which your mind will lead you. There are like four or five different ways in which you will screw up once you get the opportunity. And you must be able to distinguish between them.

Why? Each one takes a different antidote. You've got to be able to say, oh, I'm dull right now.

I've got to use antidote number six or whatever. Now I'm distracted. I have to apply it to this other antidote.

So if you cannot identify the different problems that your mind is going to have with the object, you're not going to know which tool to pull out and fix it with. So you have to be able to identify the different ways in which your mind will sneak away from the object. Here we go.

So first he describes it. It's a Latin word called mufa. Mufa means darkness.

But it's describing a state of mind. It's darkness. It's the third word of the books.

Mufa means darkness. Here's what it means. Your body and your mind feel heavy.

You need to grow a tomahawk. You feel like you're about to fall asleep. That's darkness.

That's a really extreme form of growth. It's so bad you're going to fall asleep. I was in a very deep meditation 36 years ago.

I remember. I was having a really deep meditation. And it suddenly started to fall apart.

And I was like, what's going on? What's happening? And I examined my whole mind.

I went from corner to corner, flesh to flesh. Where's the problem? What's the problem?

Why am I losing the object? And then I said, oh, I'm sleepy. I didn't get enough sleep last night.

So I just stopped when I took a nap. OK? Like, sometimes you're just sleepy.

And there's nothing you're going to be able to do. If you didn't have enough sleep the night before, even though there's hard feelings, you're like, I don't sleep enough. I'll sleep with a hard feeling.

I don't sleep enough. The problem with your meditation may be as simple as getting another hour of sleep. And I asked him, remember, Jay, when I first got to Harlem in 1904, and I said, remember, Jay, teach me how not to sleep.

Teach me how not to need to sleep. And he said, forget it. If you sleep as much as you need to, if it's seven hours a day, if it's eight hours a day, if it's nine hours a day, you won't be able to meditate well.

You don't sleep as much as you personally need to. Some people need six. Some people need nine.

Don't judge yourself about it. That's who you are. You don't have to be on a circle and saying, you've got to sleep.

That's what's good for him. But you sleep as much as you need. Because if you don't, you won't be able to meditate.

Mukha is overwhelming sense of happiness, bodily and mental. And you feel like you're about to fall asleep. It's extreme romance.

He says, karmically speaking, mukha can be karmically neutral, or it can be karmically non-virtuous.

[Говорящий 2] (30:39 - 30:44)
Like in traffic, OK?

[Говорящий 1] (30:45 - 34:06)
Someone has to get in your lane. And you back off, and you wave to them, and you let them go ahead and do it. That's a virtue.

All actions that you do are one of three types. Virtue is to let them come in front of you, and you slow down, and you wave to them. Non-virtue is you speed up, and you try to make it so they can't get into the lane.

But what's between them? You kind of just let things happen the way they're going to happen. You don't slow down.

You don't speed up. That's called rumaten. Rumaten is karmically neutral.

You're not going to get a bad karma from that, and you're not going to get a good karma from that. It's just like, you're just driving. Darkness, mukha, darkness in the mind, the feeling that you're about to fall asleep, at best, it's karmically neutral.

At worst, it's a bad deed. We are derelicting, we are derelicting ching wei di jie guo. However, it will always lead to some trouble.

It may not itself be karmically bad. It may be to be sleeping in a meditation is not a bad deed, but it will make you do a bad deed. Got it?

It will trigger some kind of problem. Many of human beings' problems with each other are simply a lack of enough sleep. And you know that.

Sometimes when you start to get anxiety about your life, or it doesn't seem like things are... You know, everything's dark. It's no more mysterious than you just didn't get enough sleep.

And you have to take a nap and everything will be suddenly okay. It's not that things change. You just got enough sleep.

Ching will not try to be like that. Now we get to maybe the most important part of the meditation scripture. Okay?

This is the most important part. Dullness, mental dullness in meditation can be divided into two different kinds. One is called obvious dullness, which we call gross dullness, and one is called subtle dullness.

One is a very obvious kind of dullness in the mind when you're trying to meditate. And one is more sneaky. And the sneaky one is the one we gotta study.

Because you can mistake it for good meditation. Here we go. There are two forms of dullness.

Obvious dullness and then subtle dullness. Now, in the obvious form of dullness, you have not lost the object. And you're still on the object.

Right? We're on to problem number three. Number two is where you are losing the object.

In number three, you're on the object. You are picturing your lama, or you are thinking about emptiness or whatever. You're on the object you were supposed to be on.

And you have necha. Necha. Say necha.

[Говорящий 2] (34:06 - 34:07)
Necha.

[Говорящий 1] (34:07 - 34:09)
Selcha. Selcha. Necha.

[Говорящий 2] (34:09 - 34:10)
Necha.

[Говорящий 1] (34:10 - 34:11)
Selcha.

[Говорящий 2] (34:11 - 34:11)
Selcha.

[Говорящий 1] (34:12 - 34:16)
I'm gonna just branch off here and give you those. Necha means...

[Говорящий 2] (34:24 - 34:25)
Fixation on the object.

[Говорящий 1] (34:25 - 37:10)
Fixation on the object. Necha. It means the part of the thing.

Necha. Fixation on the object. As opposed to selcha.

Selcha means brightness. Selcha means brightness. I want to call it freshness.

The word means clarity. And that word in English is dangerous. Why?

If I say you have good fixation on the object, but you don't have clarity, what comes to mind? You think the object is clear. You think, oh, the lama has two eyes and not one.

Or you know, like that. And that's not what clarity means in this case. Clarity means how fresh is your mind?

How fresh is your state of mind? It does not refer to the object. It's not like is the object blue or red or bright or dark.

Clarity, in the study of meditation, means is your mind dry-eyed and bushy-tanned? Does your mind feel fresh, refreshed, and excited and engaged? Clarity doesn't mean what?

The object's not fuzzy. It doesn't mean what. It means how sharp is the mind and not how sharp is the object.

So in the case of obvious dullness, which one do you have and which one do you not have? Fixation and clarity. Which one do you have?

You're fixed. You have fixation on obvious, but you don't have clarity because your mind's not fresh. You don't feel fresh and bright and engaged.

It doesn't mean the object's fuzzy. Got that? Remember that.

There's a lot of people who misunderstand that. In nature, you can sometimes make a rock out of it. So glows, dullness is where you do have fixation, but no clarity, meaning the mind is not fresh.

The mind is tired and down. Got it? Not bright.

And later he's going to say, look, this stuff you have to experience. I can talk to you about freshness, but until you meditate for a few weeks or months, you won't know I'm talking about living. You'll get there.

You'll be in a meditation one day, and you'll say, oh my God, I'm fresh. I got freshness. Or you'll be saying, I ain't got freshness right now.

All right. nippe dzin dzang ma shok wa me tsa tsa tsa tsa yi yon yon dzin dzang yi shuk dzo le, tsa tsa yon yon me ching yon yon So what do you guys guess subtle dullness would be?

[Говорящий 2] (37:13 - 37:17)
In rock dullness, you have fixation, but you don't have clarity.

[Говорящий 1] (37:23 - 43:42)
Yeah, in subtle dullness, you do have fixation, and you do have clarity. Your mind is fairly engaged. But, he says, phle, shu phle, your mind is, what do you call it, loose.

You have fixation, and you have clarity. But there's no, they call it luar, say luar. You are going to have to spend a few months trying to figure out what luar means.

You have to experience it. Luar means an intensity to the freshness. An intensity of the freshness.

You can have somewhat, some degree of freshness is not enough. You have got to have intense freshness. It's the difference between a good movie and an okay movie.

Sorry, a great movie and an okay movie. How are you into it? How deep are you into it?

It's the difference between your favorite song and your second favorite song. They play your favorite song. I'm going to play some rock.

Can you see if you've got a sound system in place here? I want to play a CD. I'll bring it up to here.

So I have a piece of classical music that you love. It sends me. And I want to be honest with that.

Is this love? Rather than trying to work out how you're doing it. But the intensity of your involvement in a piece of music that you intensely love, that's luar.

Subtle dullness means you do have a freshness of mind, somewhat. And you do have fixation. But there's no intensity.

It's not an intense clarity of mind. It's not an intense brightness of the mind. It's just an okay brightness of the mind.

Kind of a loose brightness of the mind. Right? If you want to know the greatest obstacle of all of the meditation, this is it.

Some of them. Say it. I think I could describe it as the marijuana in life.

Okay? It's like, you know, when you smoke marijuana, you feel happy, right? And you do feel as though you're having some sort of special engagement with objects.

Like, objects are more colorful or more intense, right? But it's really sort of a dull state of mind. It's not like when you just did a good yoga and you ate a good salad, you know, and you're like, wow, you know, and you're like, intense.

It's healthfully intense. It's different than if you're like, wow, you know. It's a bright intensity, okay?

It's a bright intensity. Your big challenge in meditating, and in January we'll be doing it for real. We're just discussing the manual for flying the F-14.

We are not flying the F-14, okay? In January we fly it and we stop talking, okay? But when we get there, your big job is going to be, can I catch myself in some moment?

Because everybody else in the world is mistaking that for good meditation, okay? And it doesn't help you. It doesn't do anything.

You can't see emptiness for some moments, okay? It feels great. You can sit there for three hours and hold your breath.

And you have some brightness of mind, but there's no intensity, all right? So that becomes our big enemy. Slightly defective great meditation is the worst kind of mahala, all right?

Slightly defective great meditation is worse than bad meditation. Because bad meditation you know you have to do some mahala. But slightly defective great meditation you might spend years there.

You think you're doing good, all right? All right. Nga reka shepa ni.

Nga reka shepa ni. Nei chai nga pala. Sen plus shige wa.

Shige wa soma la ser. What we mean when we say no intensity is where you do have fixation, but you have sort of lost the... the mind is sort of sloppy or loose, okay?

There's no intensity. There's just sort of a looseness. All right?

La ser. Ni kap si de la ne chepa ni soma. Chiwa, cha mo, giwa, iche.

This is interesting. And you've got to think about it. I'll say it and then let's all think about it for a minute, okay?

He says, if your fixation gets too good, you'll flop into sub-abode. If you overdo the fixation, it will send you into sub-abode. For me, I've got to think about that.

If you overdo the holding to the object, and it's like holding a football too tightly, and then it spurts out of your hand, you see? Or holding a cup too tightly, and then it just pushes out, you see? Overdoing the fixation will flop you into sub-abode, okay?

You have to think about that. Probably you have to check it. Well, that will be on our list, okay?

In January. Let's try to see what it's like to lose the intensity because we were holding too hard. We were trying to hold on too hard.

Think about it, okay? When we say that you have intensity to the freshness of your mind, what it means is, you have a pleasant, what do you call it?

[Говорящий 2] (43:44 - 43:47)
A pleasant degree of concentration.

[Говорящий 1] (43:48 - 44:24)
A pleasant degree of concentrating on the object. That's intensity of your mind. It's a refreshing quality of concentration.

What's a better word for concentration? When you say, when somebody's driving, you say, wait, wait, you should be... Let me concentrate.

Maybe let's try to concentrate. Concentrate on your driver's back. Somebody's like, oh, oh, oh, oh, oh, oh, oh, oh, oh.

And you say, bring the Germans. Pay attention. Pay attention, friend.

Pay attention.

[Говорящий 2] (44:25 - 44:36)
Concentrate. It means concentrate. So, intensity of the freshness is a kind of pleasant concentration.

[Говорящий 1] (44:37 - 49:27)
Got it? Intensity of the freshness is a refreshing concentration. Necha Sarchak from Sao Tien, Vietnam.

I want to tell you, he says, I want to give you an example of having freshness and having fixation but not having intensity of the freshness. All right? I want to give you an example for that.

Lhakme Thong from Phuket, Zimbabwe. Suppose you're holding your rosary or monks have a popa. You know popa?

Popa's a little wooden ball that you go to the morning pyramids by. They will serve hot tea if you can, if you show up. Otherwise you don't get hot tea.

That's why everyone comes to them. All right. Lhakme Thong from Phuket, Zimbabwe.

When you're holding your monk's ball or your rosary, you can be holding it firmly with a cup, right? Or you can be holding it loosely in which case you might spill the tea. All right?

So the difference between intensity with your freshness or lack of intensity with your freshness is similar to holding a bowl in your hand, a bowl of hot tea, and holding it in a responsibly semi-firm way or holding it in a careless way in which it might spill and hurt you. That's the difference between intensity and intensity. It's a quality of the degree of steadiness in the holding, all right?

It's hard, right? It's hard to describe the mental things in words. I like his next example very, very much.

I really like his next example. And this is the beauty of this book, okay? The difference between this book and Tsongkhapa's book from the 15th century is that he's got this warmth and he's got this gentleness and he's got this, I don't know, it's just friendly somehow.

It feels warm. He says, you know, think about your lungs. Think about your heart lungs, okay?

In general, you have faith in them, right? You do have faith in your heart lungs. But, but, you know, most of the day it's not, like, overwhelming.

Like, you start the car or something like that. Like, you have faith in your lungs and you think about them in a in a devoted way. you shouldn't talk, say, you shouldn't talk about anything.

But every once in a while you're thinking about your heart lungs and you're suddenly breaking into tears. It's like too much. You know, just overwhelming.

You're just like, oh my god, you know, I have this person in my life. And then you just, you just break down. That's intensity of devotion as opposed to devotion.

So, freshness with intensity is similar. It just, the freshness shoots up from the lungs. Bok chenpa.

Bok chenpa means it shoots up from the lungs. Just intense, intense engagement in life. Life in your favorite piece of music or in your favorite movie or the best page of your favorite book.

And, you know, your mom's calling you and you don't hear her. Right? Or your favorite TV show.

Boys at the Bottom of the Sea. You know, they're about to kill the giant squid. You know, you're like.

And then your mom is calling you for spaghetti dinner and you don't even hear her. You see? That's intensity.

All right. There's a word for that in Tibetan. Say it.

Nang. Nang. Nangepa.

Nangepa. Nangepa. Someday we'll study it.

There's a word for that. Anyway. So you can say that the intensity with which you are embracing the heart of Amma in those special moments when you break out crying is different from the intensity of love.

Right? That's the difference of of how do you say it? I don't know how to say it.

Holding the object. You're not feeling it.

[Говорящий 2] (49:29 - 49:39)
It needs to be holding onto the object. Firmly. It doesn't look like glue.

What do you call glue? It's not glue.

[Говорящий 1] (49:42 - 50:11)
You're adhering it in a stubborn way. Super glue. As opposed to Elmer's glue.

Really. It's a difference of the tightness of the body. Somebody said body.

It's a difference in the tightness of the body. Maybe that's a good way to say it. Hmm.

Jindal nalode. Deni lakhe yata shivoh. So these are good examples to describe what we call intent.

[Говорящий 2] (50:13 - 50:13)
Really.

[Говорящий 1] (50:18 - 53:47)
Deni nalode matarla hajong sa shivoh shigye khen prabhme su. My Rama said. Who's saying that?

My Rama said. This is Peter who's saying that. My Rama said.

These are things which you can only really know through personal practice. He says sikhi chepa meh. These are not things you can describe perfectly in the world.

I could talk to you about intensity and correctness all day. But be like you know, go home and mention it to somebody. What did they say at the lecture tonight?

They were talking about intensity and correctness. You're like, what are you talking about? Then you're like, I'm not quite sure.

And it's something you have to learn in general. Or hopefully before that. We will explore these things.

You know, let's go looking for some of Baba's example. In Prescott. He's probably there somewhere.

Behind a tree. And we have to go look for him. Okay.

So I'm trying to make chepa. When we say clarity or clearness yulapi chepa we are not referring to the object. This is what I said all the time.

Now he's going to say it. But nyochen chepa ma selcha dhantara dhant I don't know what that is. Nyochen chepa Understand that when we speak of clarity we are not speaking about how clear the object looks.

We are speaking about the freshness of the mind. The brightness of the mind. When you don't have freshness of the mind it almost feels like a shadow passing over your head.

It feels like you know like a big truck driving by you and the shadow engulfs you for a moment and then leaves. That's how losing your mental freshness feels like. It feels like a shadow has passed you.

Now he gets to a very crucial point. In subtle dullness do you have fixation? Do you have clarity?

So there's a very great danger that you will mistake that for good meditation. See? He's saying that.

And frankly you meet people in some traditions or even in this tradition who just face it all the time. Because they meditate in subtle dullness a lot. They are holding the object well.

They are not moving. They are not blowing their nose. They are not doing texts and they are not grabbing cups of tea.

They are sitting in cross-legged position with a straight back and they haven't moved in half an hour or 45 minutes. But the mind is stuck in subtle dullness. They are spacing out.

They are just zoning out. They are not in a zone. They are zoning out.

[Говорящий 2] (53:51 - 53:54)
And it's a very hard distinction, right?

[Говорящий 1] (53:54 - 56:12)
It's a very subtle distinction. And your life depends on making that distinction, right? Whether or not you will see the high objects that will save your life and save the lives of those you love depends on can you make this distinction?

Can you divide these two things? By the way, a person who doesn't meditate very big doesn't have this problem. Alright?

They'll never have fixation anyway. And they certainly don't have clarity. They are just thinking about one.

Okay. To distinguish these two things is difficult. You can sit in subtle dullness in meditation.

You can even get to a point where your breath stops, alright? Generally speaking, when you reach the spontaneous retention of the breath, which is in yoga it's called what? Kevala kumbhaka.

When you reach the spontaneous suspension of your breath, it's an excellent sign. It's a really, really good sign. It means you are close to seeing everything.

If you suddenly become aware that you haven't breathed for five minutes, you are close to seeing everything. So generally speaking, it's a good thing. But it can also happen in subtle dullness.

So it's dangerous. And you can sit there for a whole day and not move. So it's dangerous.

It's a dangerous thing. If you don't learn anything else about meditation in these ten days, learn that. Spacing out is not beneficial.

It's dangerous. Remember, you've been taught nama, ve, vela, tumme. So some meditation masters, in the days of yoga, used that.

Nudra lagoma. Say nudra. Nudra lagoma.

They had it the same. It was nudra lagoma. It means I got to get it straight.

[Говорящий 2] (56:12 - 56:23)
It's poetic. Great meditation is great release. That's not the word.

[Говорящий 1] (56:24 - 56:28)
Great meditation is great surrender. Something like that. They had it the same like that.

[Говорящий 2] (56:29 - 56:37)
And they said just release your whole nama out there.

[Говорящий 1] (56:38 - 1:03:04)
They interpreted the famous saying great meditation is great release to mean just sew it up. Don't think about anything. In America they say don't think about anything.

Whatever thought comes in your mind, simply let it go through the mind. Watch it go, watch it come. Don't hold on to it.

Don't connect to it. Don't make it go. Don't identify with it.

Just let it go. This is nudra lagoma. This is a misinterpretation of the expression great meditation is great letting go.

How's that? Great meditation is great letting go. There was such a saying by the Buddha.

Great meditation is great letting go. It doesn't mean that. It doesn't mean to just sit there and not try to think about anything.

Try to think about nothing. Which the better you get at, the more you are thinking about. It's a contradiction.

It's poetic. Alright, here we go. Now, very interesting and very important point.

What will happen to you if you fail to identify subtle dharma in yourself? What will happen if you keep that up year after year? What do you think?

It's the pot thing. It's the pot thing. Let me see your hand, man.

You know. Okay, he doesn't say pot thing. He doesn't have pot.

He says, There are certain deep kinds of meditation which are so deep that if you practice them your whole life and you die in that state or under the influence of those states, you will go to other realms. And they are very cold realms. You spend many thousands of years in some kind of space dump.

Okay? In our tradition, it's considered undesirable because it's temporary. And you fall.

It's like you can reach a place if you meditate wrong your whole life. If you continue to meditate your whole life and you die suddenly, your mind doesn't come back to a place like this. Your mind goes to some higher temporary loving place.

But he says you can't even get to that with self-knowledge. Self-knowledge will even screw you up from doing that, which is a non-goal. Okay?

You can't even get a non-goal if you have self-knowledge. That's what he's saying. Same theory on J-Nirvana.

If you keep up this self-knowledge thing, you will become some kind of space to death. Space to death is J-Nirvana. Okay?

J is space. No. J-Nirvana means in my when I was young, they called it the absent-mind of the practicing mind.

You just go around and you're like, where do I put my iPhone? You know? I have my keys here somewhere, you know?

And you know, what do you call it? They're always thinking about mathematics or something and they, you know, they're always reading stuff somewhere, dropping stuff. That's called J-Nirvana.

Absent-minded professor. If you want to be an absent-minded professor, do some of those methods and be free with it. Alright.

This is something more serious. You will lose your capacity for intellectual thinking. You will be unable to have a serious discussion with anybody about anything.

Politics or science or morality or, you know, philosophical questions. You will lose the sharpness of mind required to you will lose intellectual rigor. You just become sort of, you can't grasp fine points anymore.

Because you're just spaced out hour after hour. These are the current results of spacing out people. Vinny said something funny.

He says, What's a group talk? Talk is memory. What's group?

What's the Sanskrit for group talk? Sadhana. Just kidding.

Okay, what's a sadhana? Sadhana is what you've been going to do for three years all day. Please, you don't know what it means.

What is a sadhana? Yeah, the word sadhana means to reach someone. Who?

Yeah, you know. Group talk means a ritual that you engage in maybe six times a day or four times a day in order to reach a divine being. Group talk means a way of reaching.

And as Anatole noted, it can mean two different kinds of people. What are they? One is to meet them, okay?

You get to meet an anchor. They come to your cabin. Even though the doors are completely finished here.

They still come. They're like Santa Claus. They can help you a little bit.

And they... You make contact. That's one meaning of sadhana.

What's the other one? You become them. You turn into them.

And then you hang out with them. He says Savadhanas is a juta. What's that mean?

Savadhanas is a sadhana for Dhunda. What's a Dhunda? Dhunda is an animal.

Animal lupus. You want to be reported as a turtle or something? And this is not talking about dolphins and safe humans and stuff like that.

[Говорящий 2] (1:03:05 - 1:03:07)
This is talking about...

[Говорящий 1] (1:03:07 - 1:06:50)
No, this is talking about really strong turtles or something like that. Their mind state is dull. And Americans don't like to hear that.

They like to think that animals are having a good time even though they're killing each other much less than all day. You know. But they are dull.

You can't sit and talk to a turtle and explain the difference between savadhanas and... You know. If you want to take a rebirth as a creature his mind is extraordinarily dull.

Which is the standard explanation of animals. It's not always the case. There can be animals who are providing rules or who are showing themselves as animals to teach you something.

But there are also animals who are just dull. And they die because they're dull. Cows get slaughtered because they're dull.

And they sit there and eat the grass and they never figure out if they're going to get killed. They can't talk to each other and warn each other. It's just the nature of their mind.

If you want to be like that then keep up the savadhanas meditation. It becomes a sadhana for that. Got it?

Not true. It's almost as if you were purposely doing a sadhana to take a rebirth. It's nothing more.

Okay. He finished the first half of problem number two. What happened?

Huh? We're going to talk about the other mind environment. Okay.

He finished donut. Now we're on to what you call agitation, you call restlessness. Thinking about lunch as opposed to falling asleep.

We had a big discussion in India over the years. Can you have a prana fire and a dharma fire at the same time? You know?

The fires of the body are collections of prana which perform functions. So when you have to digest food, you know, the samadha fire comes. All the prana collects near your stomach and it helps you chew up, grind up the food, right?

A prana fire helps you eliminate food and menses and other things. And then the dharma fire helps you sleep or eject things to your mouth. So we're having this debate about can you have two bodies operating at the same time?

And we went to a restaurant to talk about it. It was very nutty. And we must have eaten something really bad.

And we both in a ditch across the street had the experience that you can have both bodies operating at the same time. Why didn't I mention this? Oh yeah.

Could you have donuts at every lunch at the same time? I mean, we could try. That would be like a goal.

Could you fall asleep and think of lunch at the same time? It's possible. We could work on it.

This might not be a fun game. Yeah. Huh.

So now we're on to restlessness. Thinking about lunch as opposed to falling asleep. Now we're on to the next class.

Hmm. You have time for the first class? Would you like one more class behind us?

[Говорящий 2] (1:06:51 - 1:07:20)
Okay. I just want to make sure I'm all set up. Yeah, we just finished the second week of class.

[Говорящий 1] (1:07:21 - 1:09:05)
We won't finish the second week of class. So we'll do a little class behind me. Okay, here we go on to the next class.

And we will stop on time. Sorry. Oh.

But we'll have to do something. I don't know. Welcome Week.

Restlessness. Kung Tule, the same book, some entire songs. What does it mean for the mind to be restless during meditation?

Do you think sermon days and do you think you shall be charged of a certain number? Mashiva. Mashiva.

It is an unsettled mess of the mind. But it's specific when the mind is distracted to something that is distracted. The mind is distracted to something it finds attractive.

The mind is distracted to something it finds attractive. Like lunch. Or the last boy you met.

Or the car that you want. Or the promotion that you want. Right?

Those are all gopas. There's a quality in the object. What is it?

It's attractive. So, restlessness to the opposite of dullness is defined as the mind distracted to something it finds pleasant. And then the mind becomes unsettled.

Shinnei Gikwara Chöpei Nacchano. And it functions to disturb and block you from reaching samatha. You cannot learn to make a deep state of meditation if you have this kind of mind.

Did I give you a break for a little bit?

[Говорящий 2] (1:09:09 - 1:09:10)
Did you notice those feelings?

[Говорящий 1] (1:09:13 - 1:11:11)
I'm sorry. That was not what I talked about. Okay.

Nacchano Chöpei Nacchano. Guta Yuga. Guta Yuga.

It is the mind wandering to things it finds attractive. Guta Yuga. You do this samatha.

He wants to give an example for an attractive object. He's going to give an example of the object that you might have trouble with if you let this happen to you. Karma, Drakkar, Dharma, Nirmala, Kepala, In Tibet, they didn't have Taoism.

They had Drakkar. Drakkar is Drakkar is known for... I saw Drakkar.

I was in Datsara in 1973. So there was still no Drakkar anymore. And people dress up in these huge masks and they wear these big costumes and then they come out and they go and everyone's like you can't understand a single word.

I asked everybody, what's she saying? What's she saying? He said, nobody knows.

And it's supposed to be the story of some old king or something. And it's like this swan life done in an opera and they're screaming in Italian and you don't know what it's about. Anyway, that was the other thing.

Let's say he says, we go to a Drakkar during the day. Then you get home and in the evening you're sitting having dinner and suddenly the main actor or main actress comes to mind. That handsome boy.

That's a desirable mental image. He's giving an example.

[Говорящий 2] (1:11:14 - 1:11:19)
What's his name? Who's that hunk down there?

[Говорящий 1] (1:11:25 - 1:15:28)
It's not George, what's his name? It's Brad Pitt. Brad Pitt popping into your mind is a desirable object.

Okay. I mean it if you're into that. Because you just went to see his movie and Antimobility pops up in your mind.

You went to see Salt and you get home and it pops up in your mind. That's what it is. Restlessness.

This is interesting. He says, we draw a distinction between distraction and restlessness. We draw a distinction between distraction and restlessness.

And it's not evident in the original. It's not evident in the original. Drakkar would be reading me all about Narasimhadeva Tattvatthana.

You have a person at work who is constantly thinking of you. Your supervisor. The thing you're popping up in your mind during meditation is that the restlessness that we have just defined.

Why? So that doesn't classify as restlessness in the study of meditation. It is not the second line of garbage cans to be distracted by thoughts about your moonballs and how he was mean to you today or your ex-wife or whatever.

Alright? It's not... It's bad but it's not restlessness.

Okay, here's another example. What if you're trying to develop single-pointed concentration towards the holy form of your heart teacher and suddenly you start thinking about a project to raise money so that they should have a divine love. Is that restlessness?

They would say no. They would say it's a virtuous object but it's not a desire object. So there's some kind of negative connotation.

Desire has some kind of negative connotation like food or sex or TV or something like that. But to be distracted to a virtuous object is not classified as a desire object. So if you start thinking about fundraising projects when you're supposed to be concentrating on your non-performing form is that shamatha?

It's an optical shamatha. Even a virtuous thought that doesn't apply to your chosen meditation object is a serious obstacle. And you have failed in your meditation.

Even to have kind thoughts, charitable thoughts about something other than the form of your holy mama if you have chosen the holy form of your mama as your meditation object is to fail in your meditation. Meditation means you're focusing on the object that you chose. And other objects are all that.

Even if they're virtuous. Got it? So that doesn't qualify as a rationalist ego to think about fundraising projects.

By the way, when you're in a retreat oh man. We'll have 10,000 projects within six weeks. Avoid it, okay?

You can do them when you get up. You can think about it when you get up. Keep your mind under the object.

Don't make grand plans about you know, I'm going to build the world from here and put a big Buddha face at the top.

[Говорящий 2] (1:15:28 - 1:15:29)
You know.

[Говорящий 1] (1:15:30 - 1:16:21)
No, I swear. In a three year retreat you'll get like thousands of little plans like that. You can write them down and burn them down and save everything.

Okay. Today I'm going to talk to you about how to hold on, Archie. So, an interlock group.

Wow. Somebody comes and asks a question. Somebody comes up and asks Pabongkha Rinpoche a question in the past.

He says, now listen. If I think of a fundraising project in the middle of trying to develop Shantung on my own enormous, beautiful, fantastic income. Why?

Is that an obstacle to Shantung or not? What do you think? It is.

Because you're not single-pointed.

[Говорящий 2] (1:16:22 - 1:16:22)
Okay.

[Говорящий 1] (1:16:25 - 1:21:06)
So why not classify it as restlessness? Isn't it being restless to think about a virtuous project when you're supposed to be doing nothing else? Isn't that restless?

Yes or no? It is restless. I mean, your mind is restless.

It's going on with nothing else. So this guy asks a person a perfectly reasonable question. He says, why do you reserve distraction towards desire objects as an obstacle to Shantung in problem number three, but you don't list thinking about stuff like your angry boss or your fundraising project?

Why don't you list those as problem number three? Why do you only classify it as problem number three, distraction towards pleasure objects? Somebody asked a question.

Because they are equally obstacles to your Shantung. He says, the fact is that being distracted to virtuous projects is less. And even being distracted to people you're angry at is infinitely impure than distractions about what do you want to do and what do you want to get.

What do you want to do and what do you want to get distractions are 99% of all distractions in a normal person. Unless you're just talking about it. 99% of your distractions are what do you want to do and what do you want to get.

And in truth, even if you do have a thought about your boss, it normally won't last very long. And especially if you have a thought about partying with someone else's guy, that's not going to last very long. But if you start thinking about all the stuff you want for you, now that you can't sustain.

Given that fact, we classify distraction to a desire object as being the obstacle to Shantung at this point, in problem number three. Because they're so prevalent and they're so sustained. It's not that the other ones are not optimal.

It's that this one is 99% of your problem. Thinking about lunch is more frequent than thinking about your boss. By far.

And more sustained. Especially if you don't get lunch. Like the RTD breaks down.

Right, Ralph? I mean, whatever. Makes me happy.

Okay. Now I'm going to try to do some meditation. Generally speaking, when we try to meditate, the thing that disturbs our mind is not only stuff we want to get for ourselves.

Also, it's a lot easier to get a thought about something you want than it is to think about someone you don't like. It's just easier. It's more, what do you call it, natural to the mind.

Therefore, in the practice of developing deep meditation, when your mind goes to an object which is unpleasant to you, we classify it as distraction. When you are thinking about virtuous activities such as fundraising projects, or doing prostrations, like that. This is also kind of distracting, but not less distracting.

But they also block your samatha, and you have to try to fight them. I think the lesson we can learn from that last discussion is that, and this is very very important, okay? Most of the people in this room I believe are very good people.

I believe that most of the people in this room are really working hard to help. But to start thinking about that when you're supposed to be developing single-pointed meditation on a particular object is a bad deed. It's a mistake.

[Говорящий 2] (1:21:06 - 1:21:06)
Okay?

[Говорящий 1] (1:21:07 - 1:23:42)
So don't, especially in a three-year retreat, don't pull yourself. Okay? Your job is to budget your samatha, whatever you choose.

Your job is that. Okay? Don't start thinking about the World Trade Center and putting a Buddha face on the top of the World Trade Center when you're supposed to be getting budgeted, you need to come to the palace.

Alright? Because that becomes an obstacle. Then the World Trade Center becomes an obstacle.

Goodness becomes an obstacle. Got it? Choose your meditation object carefully and then stick to it and eliminate all other thoughts.

Especially in a retreat. Because you're going to be thinking about 10,000 projects you can do in a day. And you'll waste the whole time.

The biggest waste of time in a three-year retreat is thinking about what you're going to do after the three-year retreat. But you can think about after the three-year retreat. Alright?

I'll teach you for about another 10 minutes. What I'm trying to do is finish by tomorrow for people to just come to the weekend and get the whole thing on meditation. No other emptiness.

... He begins to make a distinction between restlessness and self-restlessness in the same way that he made a distinction between selflessness and restlessness. What was about to fall asleep?

What was settled down? You have fixation. You have self-clarity.

You don't have that. Look. I can refer to the temper on a night.

That's another good example. The word nara refers to temper on a night. I don't know how they temper people.

They raise the heat on it and they cool it for seven minutes or something? I don't know. They put a temper on a steel.

A tempered blade will hold its sharpness much longer than a blade that hasn't been tempered. Nara can also mean temper on a blade. Something that makes it more intense.

Its cutting power becomes more intense. The ability to hold sharpness becomes more intense.

[Говорящий 2] (1:23:49 - 1:23:52)
If you lose the object completely, right?

[Говорящий 1] (1:23:53 - 1:24:17)
For example, if you are trying to meditate on your lama's divine, fantastic, beautiful, unparalleled eyes, and then suddenly, he calls it jayasikha. Jayasikha means meltdown. You have a mental meltdown.

And you get a drug attack. You lose the object completely.

[Говорящий 2] (1:24:18 - 1:24:23)
That's close.

[Говорящий 1] (1:24:24 - 1:33:48)
That's the same. Okay? You meltdown on the object and you go to someone else.

That's close. Do you have fixation? Not.

Not even fixation. Go to Raghavan. Can only achieve the path.

Maintain link to a strong wire. Send research as she'd make. Talk for all human.

So you know, for example, KW Okay. Here's subtle one. That's the same.

Very subtle. Very beautiful. He says, imagine a stream in the winter.

River. In the winter. The top creases over.

And then under the top, the water is flowing. So picture that. A river.

The top branches is frozen. But there's still this current moving under the ice. He says, in subtle restlessness, you haven't lost the object.

You have not lost the object. But a certain corner of your mind is running below your consciousness. Below your manifest thoughts, there's a subcurrent.

What do you call it? Undercurrent of thinking about something you like. And it's a very beautiful word in Tibetan.

Those of you who are studying Tibetan, say charla ke. The important word here is k-h-a-d. Ke means just about to burst off.

There's thoughts about lunch are running just under your conscious mind. And it will just take a little crack in the ice and you'll go, hey, what's for lunch? You know, I didn't think you'd deliver this afternoon.

Isn't it Monday? I thought Tuesday. And the lunch thoughts running under the ice broke out.

So subtle restlessness is what? Those desire thoughts are not stopped. They haven't come to the conscious mind yet.

You haven't thought about lunch yet. But it's running under the mind, right under the consciousness of my new car, my new job, my new boyfriend. It's there.

All those thoughts are running in the subconscious mind. That's subtle restlessness. And it will break out.

It will crack. The ice will crack and then it will move into close restlessness and you'll start thinking about your boyfriend. Then you've lost the object and your restlessness has gone from subtle to obvious.

All right, good. Next. Very interesting point here.

I've had several more years of your life. If you check the meditation chart, which you should do for fun, okay? Go home tonight and see how many things on there you know so far.

Those of you who have the chart. You know, in your free time Go over the chart and see how much of it you know of. The other stuff you're going to get tomorrow.

The antidote for this problem of dullness and restlessness is called watchfulness. Watchfulness. In Tibetan they call it sheshin.

Say sheshin. Sheshin. Sheshin.

Sheshin means you reserve a corner of your mind to watch the rest of your mind while you're meditating. In Tibetan it's called sopa or jara. Sopa or jara means a spy.

It means a spy. You have an undercover guard in the corner of your mind and you say, look, you don't participate in meditation, okay? You watch the meditation.

You say to a corner of your mind, hey you, you watch me meditate. If you see me start thinking about lunch, ring a bell. Alright, got it?

That's sheshin. The correction of problem number three is watchfulness. He's watching me meditate.

The corner of your mind that's watching you meditate. And the minute you start getting sleepy, he goes, ding, ding, ding, ding. Or the minute you start thinking about lunch or about your fundraising projects in the middle of your three-year retreat, he's like, ding, ding, ding, ding, ding.

Now, question for you. Does that fix the problem? No.

Okay, so the Buddha picture says nye-mo-bu-ni-she-shin-min. Nye-mo-bu-ni-she-shin-min. Watchfulness is not the actual antidote to number three, but traditionally it's called the antidote.

All it does is what? It just alerts you to a problem. It doesn't fix the problem.

It alerts you to a problem, but it doesn't fix the problem. But traditionally, it's considered the antidote. Which must mean that the antidote comes next.

Alright? But if you don't have an alarm go off, you will never apply the antidote. Because you won't know you have a problem.

Because if your mind is 100% in the meditation, and you don't have part of your mind watching your mind, you'll never catch yourself. You'll just keep doing that self-promotion thing, that marijuana meditation thing. You've got to have part of your mind that can read the water, and that's called she-shin.

That's the antidote to problem number three, traditionally. Obviously, you're going to have to have another antidote coming soon. I still got four minutes, and I'm going to use it.

However, the watchful state of mind, the watcher? What do you guys want to call it? Monitor?

Okay, you can call it all that. Alright. He says, for example, it's as if you had set a lookout on a hill to watch the movement of the enemy troops.

Got it? Okay. In order to detect whether you have fallen into dullness or restlessness, you have to apply the sixth of the antidote, which is just watchfulness.

Watchful, mental lookout. How about lookout? A mental lookout in the back of your head.

She-shin ten-gyo. I still got three minutes. This is a very, very interesting and subtle point.

If you overdo the lookout thing, what will happen? You'll break your fixation. Okay?

If you overdo the lookout thing, that will break your meditation. That will break your fixation point. You can keep bright eyes and butchy tail lookout, but that's going to ruin your fixation.

Don't overdo the lookout thing. Check in from time to time. Am I speaking about lunch here?

Alright. Very interesting. She-shin ten-gyo.

On the other hand, if you underdo the lookout thing, ten-gyo-zen-la-kyo-shu, sen-kyo-myo-she-pa, you can have a problem developing in the meditation that you won't be aware of. A problem will come up. Your meditation will start to go off.

Meditation will start to degenerate, and you won't know. If you underdo the lookout thing. If you overdo the lookout thing, you lose your fixation.

If you underdo the lookout thing, you have a problem during meditation, and you don't even know you're having a problem. You have to learn a little how. She-pa, ku-me, mon-kyo-shin-shin-gyo.

It's like realizing that someone has broken into your practice hall and you're about to clean it up. Okay? Like, you've got to know that it happened.

You've got to know when it has happened. Then you can do something. I still got one minute.

So I'm going to start on this really difficult one. The teachings on Mahamudra.

[Говорящий 2] (1:33:51 - 1:34:05)
What is Mahamudra in this sense? It's where the object of meditation is your own mind. How would lookout figure in that?

[Говорящий 1] (1:34:08 - 1:35:10)
Well, somehow it would feel like having an automatic lookout. If you were engaged in your mind as your object of meditation, it would be by nature already a lookout. So, when you're doing Mahamudra meditation, the lookout part is all about running.

That's what he's trying to say. Gyu-wa-me-kyo-shin-gyo. Gyu-wa-me-kyo-shin-gyo.

Set a part of your mind to the job of watching the rest of your mind run. Shi-shin-ja-me. Try to get your spine to, your lookout should be positioned ahead of time.

Kap-kap-shi-ching-ga. And from time to time you should check in on your mind. He's not doing it all the time because then you would lose your accession.

He's doing it, he hasn't gone to sleep completely and stopped looking out or else you would just lose your meditation. You would get into the problem and not know you're in the problem. Okay.

[Говорящий 2] (1:35:36 - 1:35:40)
Okay. That's it for the first part. One more line, okay?

Ching-gyu-pa-he. What's Ching-gyu?

[Говорящий 1] (1:35:42 - 1:36:56)
Bodhisattva Charita written by Matsyusha Deva. Matsyusha Deva said, those that are selling makeup lot, young and young, doing meditation, check in very frequently on the condition of your body and your mind. Are you sitting up straight still?

Are you still not moving? Are you still holding the physical possibility of the world? And how's your mind doing?

Is your mind wandering yet? Has your mind gotten dull yet? Okay?

Na-mya-ru-ta-gya-wa. De-ge-ko-na-do-na-mi. This is what it means to put a look out.

This is what it means to put a look out. Someone who checks from time to time on the condition of your mind and body will know this. Chan-su.

Thus it was spoken. Alright. We didn't finish tonight's class, so do as much homework as you can.

I didn't want to get behind, but I also don't want to burn you out. So, we'll call it there.