«Дар освобождения», курс 1 «Глубочайшая медитация», занятие 6

[Говорящий 1] (0:00 - 10:56)
We've been discussing the nine levels of meditation. Here we go. SHIBA NI, JANG PA ZHIG GYEN DU SKYES NI, MI BSTAN LA SBYOG PA DE So the fourth level of meditation is called maintaining the mind tightly on the object.

JANG PA ZHIG GYEN DU SKYES, your ability to hold the object has become quite powerful. MI BSTAN LA SBYOG PA And thus we say that you are now maintaining the mind tightly on the object. DIN NAS MI BSTAN SHOR MI SRID PAS From this point on, from the opening of the fourth level, it's not possible that you will lose the object completely.

You won't fully leave the object and think about life. You will always have the object slightly in mind. DIN NAS MI BSTAN MI SHOR MI SRID PAS NAMA SUM LA'I KHYAD ZHUGS PA YIN And this is what differentiates step four from the first three.

At the first three, you can still lose the object completely. At number four, you won't be losing the object completely. RUNG KHYAB MI BSTAN MA SHOR BA SHIN DU CING DU ZHUGS CAN POR BYUNG BA'I But there's an equal strength to the dullness and the restlessness that you feel as you are on the object.

Dullness and restlessness are attacking you strongly at this point. CING DUG GI NYEN POR BSTAN DGOS So you will have to use the antidotes for dullness and restlessness. SEM NAS SUM PA DANG ZHIG PA LIS NI CHEN PAS RTOGS KYI ZHUGS Level three and level four are achieved through a strength of the ability to hold on to the object.

We call it awareness, right? DIN NAS NAR SUM PA'I MI LTAR CHEN PA'I NAR SUM PA'ANG NAR SUM, NAR SUM, it's a rare Tibetan word. You see it up there, NAR SUM somewhere.

So DIN NAS NAR SUM PA. NAR SUM PA means foreground. It refers to people who are grown up.

So at this point, he says, your ability to hold the object is grown up. You're not like a kid anymore. You have a grown up ability to hold the object.

NAR SUM. NAR SUM PA. Or we can say, CHEN PA'I RTOGS RTOGS PA YIN Or we can say, your capacity to hold the object is complete or full in its power.

NAR PA NI So now we're on to the fifth level of meditation called controlling the mind. And again, the great blessing of this presentation of 11 levels of meditation is that you know where you are. At any given day, you know how far you are along in your own meditation.

You can say, I've reached level four. I've reached level three. If you still, if it's still possible for you to start thinking about lunch during a meditation session, you haven't gotten to level four.

Okay. Sorry. Okay.

NAR PA NI. ZHIG PA'I SKABS SU SEMS NANG DU GDUG PHRAG PA'I DUR CHING NGO PHRAG MA NYAN CHE BA'I ZHES SHING RTOGS LDAN GYIS NI ZHIG PA'I SKABS SU During the fourth stage, the previous stage, SEMS NANG DU GDUG PHRAG PA you were able to draw the mind in, right? Drawing the mind in is a concept in Buddhist study of the mind.

It happens, for example, when you fall asleep. When you fall asleep, the mind withdraws. Pratyahara, right?

Your mind withdraws from the outer objects of sense and gathers into the inside of the mind. So at stage four, there's that same gathering in of the mind. It's a pratyahara, withdrawal of the mind from the outside world.

But GDUG PHRAG PA means you go too far. You go too far in withdrawing the mind from the outer world. DUR CHING NGO PHRAG MA NYAN CHE BA'I Which makes it very fertile ground for subtle dullness.

You overdo the withdrawal of the mind from outer objects, and that makes you very susceptible to subtle dullness. ZHES SHING RTOGS LDAN GYIS So what state of mind do you think you would have to crank up at level five? Yeah, the watcher mind, ZHES SHING.

You would have to crank up that part of your mind which is watching the rest of your mind. That has to be cranked up. You no longer have to worry about what we call awareness or the ability to hold on to the object.

That's fully developed, that's grown up. But now, because you're on the object and you're tending to move too much to the inside, too much withdrawal, there's a danger of subtle dullness. Then you have to put watchdog mind at the back of your head to watch out for subtle dullness.

DE PHYA RA PHYED PAS DE NGON ZIN GYIS YON TAN GSAM LAS SEMS SEMS DOD You have to set, PHYA RA is a very rare word. Those of you who care about Tibetan, PHYA RA, say PHYA RA. PHYA RA SO PA SO PA These are synonyms.

SO PA means spy, like a military spy. The great Geshe name is SO PA. I mean, Tibetans always wince when people call him Geshe SO PA or SO PA Rinpoche.

They're like, he's not a spy. It's SO PA. That's SO PA, which is patience.

SO PA means a spy. PHYA RA is an old word for a SO PA. So you should put the spy line, spy camera going in the back of your head.

This area is under surveillance. I saw these signs recently. PHYA RA PHYED PAS It's cheaper than buying cameras.

You just put the signs up. DE PHYA RA PHYED PAS We did that in the Dhamma. DING NGES GYIN GYI YIN TEN SANGS NE SEMS SEMS DOD So you think about, and you do SEMS DOD.

Do you remember SEMS DOD from the other day? What's SEMS DOD? You uplift the mind.

You uplift the mind by thinking of something cool. I think about the last award I got. Everybody has their own SEMS DOD.

Something that would make you kind of perk up. Something nice that would make your mind perk up. What is the...

He suggests thinking about how cool it's going to be when you become a great meditator. You need to perk up your mind a little bit. Sankhya.

By thinking about how cool it's going to be when you become a great meditator. ,DE DAG SNGA MA NI LA BYING DGOS, ,RAG PA BYUNG MI BYUNG GYI, ,KHYAD YOD, There's a distinction between... The way you remember the...

How many? Nine levels. The way you remember the difference between the nine levels, and in fact, it's a question on your homework, is what's the difference between this level and the last one?

Just give yourself a self-exam. If you know why each level is different from the one before, then that defines the levels. So he says, on level five, there's a difference between the three and four and five, because at five, you don't get obvious dullness and restlessness.

You don't get obvious forms of that. Which implies that at the previous two levels, you did. That's what distinguishes level...

What are we at? Five from four and three. ,GNAB DRUG PA, Level number six.

,SNGA PA'I SKABS SU SEMS, ,SEMS STOD CHAR PA'I RGYEN GYI, ,DIR BGOS PAR DRANG MA YIN CHAD, At the fifth level, you were parking at the mine, and you over-parked, okay? Remember, everything is going to go too far, and then you turn back, right? That's constant, and don't feel bad about it, okay?

You have to make a correction. You apply a correction. Park my mine down.

Think about something good that's happening in my life, and I hope I have a good job tomorrow, and I hope I... Then you go too far, and then you have to bring it back, okay? It's a constant correction process.

And then there will be a danger of... You parked up too much. Subtle restlessness, okay?

You over-parked, and you will get subtle restlessness. ,GOS PAR DRANG MA RGYAS PA NA, If you get subtle restlessness, ,DE RIG PAS ZHING ZHING, ,DANG LDAN BSKYED PA'I, First, before you fix it, you have to detect it, right? With the spy mic, right?

With the spy camera. ,GOS PAR DRANG MA RGYAS PA NA, ,KHYEN DU BRTEN NAS, ,GOS GOS, Then you can stop it by considering how bad it's going to mess up your meditation. Probably it will lead to gross restlessness, which means that you'll just get off the object, and you'll drop down below level number...

Four, okay? All right? If subtle restlessness gets out of hand at level six, there's a danger you could flunk back to third grade.

All right? ,GOS GOS, Just thinking about that is supposed to be enough to bring you down. And then you don't have subtle restlessness anymore.

All right. ,LAM MA LAS, ,DI'I GANG PHYIN BA PHRA MA NYON PHYIN BA, ,MED PA'I KHYEN YOD, What distinguishes number six from number five is that you no longer have a problem of subtle dullness.

[Говорящий 2] (10:56 - 10:57)
All right?

[Говорящий 1] (10:57 - 11:42)
Now you have a little problem with subtle restlessness because you over-corrected for subtle dullness. ,GNAR PA DANG, ,GRUB PA NYID, ,GZHAN ZHING GI RTOG GI GRUB, The power of the mind which accomplishes fifth and sixth levels is the watchdog mind. ,CHA RAR SOGS PA, ,DI NAS ZHES ZHING GI RTOG RDZOGS PAR GSUNG, And at the sixth level we can say that the power of your watchdog mind is consummated.

You now possess a fully empowered ability to watch the rest of your mind.

[Говорящий 2] (11:43 - 11:43)
Okay?

[Говорящий 1] (11:45 - 20:09)
,RDZUN PA'I KHAS SU, ,GZHAN ZHING GI RTOG RDZOGS PA, ,CING DGOS SKYE DKA' YANG, At the seventh level both your awareness or your ability to stay on the object and your watchdog mind are fully completed. By then, by the seventh level, those two abilities, the ability to hang on to the object and the ability to watch yourself to see whether you're getting dull or restless, okay? These two positive states of mind are already developed to their fullest form.

And therefore, it's difficult to get chelo or gopa. It's difficult at this point to get dullness or to get restlessness. At seven, it's difficult to get them.

,DE NAS ZHING GI RTOG SKYE DKA' YANG, ,CING DGOS SKYE DKA' YANG, Now you have to make some kind of subtle efforts. You have to keep trying to perfect things. The power at this point is called effort.

You have to make further efforts. It's like you're pretty good at a yoga pose but you want to perfect it. And it almost takes more energy to perfect a yoga pose that you're good at than it does to learn it in the first place, right?

You have to be in a state of mind where even a very brief, subtle form of dullness or restlessness is not acceptable to you. It's like a person who got really good at yoga. So you can do a handstand, but then you decide that being shaky in a handstand or moving in a handstand is unacceptable.

You want to be perfect. So this also applies to your ability to overcome subtle and gross forms of dullness and restlessness. Any kind of, any hint of restlessness, any hint of dullness is no longer acceptable to you.

DE DAG SNGA MA NI LA CINGGYUR PHRAG MO SROG BA'I NYEN NYEN THOB CHER CHE DGOS MI DGOS KYI KHYER YOD The difference between this and the previous, I'm sorry, the difference between this and the previous level is that you no longer have any serious concern that you might fall into subtle or gross dullness or restlessness. That's a MA YIN GAG, right? What's MA YIN GAG?

It implies that you might have some less serious concern, right? You have no serious concern that they might come back. DE'I CHEN GOS PHRAG MO TZAM GYIS NYEN CHER MED KYANG Even though at this point there's no major danger of falling into either subtle restlessness or dullness, DAG DU DE NYID PONG THAB MA NI TSUL DGOS PA YIN Nonetheless, you still must make some considerable effort to prevent the two.

You're still making considerable effort to prevent the two, all right? At this point, number seven. SNGAGS PA DANG RGYUD PA'I KA CHING DGOS KYI TSUL MED PA'I DGOS PA YOD LA RGYUN PA'I KA DE'I CHING DGOS CHUNG YANG CHUNG DU GYI DGOS THUB PA At the fifth and sixth levels, you can have some worries that dullness and restlessness are going to attack you, all right?

You can have some worries. But LA RGYUN PA'I KA DE'I CHING DGOS CHUNG YANG CHUNG DU GYI DGOS THUB PA At the seventh level, if you just make a little bit of effort, you can stop them, all right? With a slight effort, you can stop them by the seventh level.

DGOS THUB PA'I CHING DGOS KYI TSUL PHAG DU CHER CHEN RIN GNOD So, there will be no major interruptions of the flow of meditation by this point, by dullness and restlessness. By the seventh level, there are no longer any serious interruptions. SEMS NAS GSUNGS PA NAS RGYUN PA'I BARGYI SNGA PA'I DIR THING NYEN TZIN SHES CHE YANG CHING DGOS SOGS KYI PHAG DU CHOD PA'I CHE CING GCOGS PA'I YID RJE GYI SKABS YIN They define everything from the third level up to the fifth level as being, you are in a state of meditative concentration, mostly in a state, mostly the majority of time, you're in a state of meditative concentration, but you will be interrupted constantly by dullness and restlessness, okay? So, you are in meditation, you are in deep meditation, but from the third level up to the seventh level, up through the seventh level, it feels like you're getting interrupted all the time, all right?

CHING CING GCOGS PA'I YID RJE GYI SKABS YIN So, the feeling inside the mind as it is like, I don't know, it's like you're working on your computer, but somebody's interrupting you from time to time, all right? Like you have a flow of concentration on your computer, you're writing a translation, okay? And then people, from time to time, somebody interrupts you.

So, the feeling inside the mind from the third level to the seventh level is one of being interrupted from time to time by dullness or restlessness. RGYAS PA'I SKABS SU NYID So, now we're up to stage eight, all right? At level eight, THOB PAR MYUR BO CHE CHEN ZIN GYI TSUL BA CHUNG SRED BRTEN NA CHEN GYI RIM CHING DGOS PHRA NO'ANG MED PA Okay?

At the beginning of the session, you exert a little effort to shut down any subtle dullness or subtle restlessness, all right? At the beginning of the session, of the meditation session, you have to put forth a little effort to shut down any form of dullness or restlessness. And then, CHUNG GYI RIM means for the length of the whole session, they don't come back.

So, it takes some effort at the beginning to correct the car to the middle, and then you just let go of the steering wheel. And it's gone cruise control, all right? And there's no more effort needed to stay there.

You put up a little bit of effort forth at the beginning, at level eight, and then the whole session goes smooth without any dullness or restlessness. ZHING DI DAG GI SKABS RIM BZHIN PAD NA BGRA BO RTOG DANG LDAN PA DANG RTOG DGAR ZHIG NYEN PA DANG SKABS RIM BZHIN YANG BA YIN PAS He says you can compare all of the levels up to here as being, they are changes in the strength of your enemy. They are changes in the strength of your enemy.

So, in the first levels, the DRAG BA was RTOG DANG. The enemy is strong, okay? In the first few levels, the enemy is a strong enemy.

A word, you know, someone to worry about, all right? RTOG DGAR ZHIG, then in the middle, you feel like the enemy has been slightly, what do you call that? Compromised or weakened?

There's another word. Not subdued yet. They're halfway, like they lost their tanks.

[Говорящий 2] (20:12 - 20:15)
And people, there's a military word, isn't there?

[Говорящий 1] (20:16 - 31:57)
They've been compromised, I guess compromised. Their forces have been compromised somewhat. Neutralized, in the middle stages of meditation.

And then at the end, RTOG RDZOGS PA NYEN, then at the end, they're like, you know, they threw away their guns and they have their hands up. And you can still call them enemy, but they don't have any power to hurt you, right? Okay?

SEMS PAR BSTAN, CING RGAGS KYI RTOG RING PHYIN NYAMS PA YIN PAS The power of the dullness and the power of the restlessness have been lost. They can't touch you anymore. They've become, there's a word.

There's a bad, there's kind of a hard word for it. Impotent, yeah. They have become impotent.

They can't hurt you. NYAMS PA YIN PAS RGYUD PA NAS GSUM Sorry, RGYUD PA NAS GSUM ZHES SHING GI RDZO BA BSTAN MI DGOS SO So, from the eighth level on, what state of mind do you think becomes unnecessary? Watchfulness.

Yeah, okay. Watchfulness is no longer necessary. Because watchfulness's job was to ring the alarm.

Nowadays they have this alarm on the car. If you get too close to the curb, or you're backing up and there's something within two feet, an alarm button goes off. So that can be shut off.

It's not going to happen. You won't get close to the garbage cans. There's not going to be any, there's no chance for any collision to come.

You're not going to fall into subtle dullness or subtle restlessness. And that's the point at which they say, LOD RAB BSGOM RAB, what's that? Yeah, the best meditation is the best letting go.

That's the point at which you can say, okay, just drive the things off. SEMS MED RGYAS PA'I SKABS DIR BCU BA BYUNG ZHES BSTAN NA THUN GYI RING CING GYI SOGS KYI BAR DU BYED PA MED PA'I BYED PA MED PA'I RGYUD PA'I RGYUD PA'I YI CHEN GYI SKABS YIN This is called the level at which you are in the flow and there's no more interruptions, okay? So there's not a possibility of interruption.

Like you're just working on your computer and there's no possibility of someone calling you on the phone or some, you know, nobody's going to talk to you. You're on a flow and there will be no interruptions. The feeling of the meditation at that point is like, ah, you know, I'm not going to, nobody's going to be interrupting me for the next half hour.

I really like airplanes. I love airplanes. They say it's a 12-hour flight, there's no, I'm like, ah, you know?

Because they just bring you orange juice and you just work. And there's not going to be any phone calls or interruptions and like that. Then they started to put phones in the business class and my boss found out and he didn't check it up yet.

SEMS NAS GRUB PA DANG RGYAS PA TSUM DUG GI RTOG PA'I GRUB The seventh and eighth levels are said to be achieved through some amount of effort. You do have to put forth some amount of effort to cruise at that point. GRUB GRUB PA NI BAD ZUNG DANG PHYAL BAR SBYUG PA STE Which gives you a clue about the ninth level, which is what?

Effort. Effortness. Totally effortless.

I like to say, you know, you get, you're like, what do you call it? What do you call it when a child is like? Fidgeting.

Yeah, you fidget. You fidget down on your cushion, you know? You do this chicken, I don't know, it must be a dance.

And then you sit down and you like, you know, in your neck and you get your head and then you go like this, right? And then, boom. When the hands hit the knees, you're in.

You're in your deep meditation. The hands hit the knees. You see, without even having to think, there isn't even the effort it takes to think I'm going to meditate.

Or let me collect my thoughts, you know? Or let me watch my breath or something like that. You don't need any of it.

Your hands hit your knees and you're there. You're already there. It's a beautiful feeling, right?

NG, NG, DROD PA YIN DE YANG RGYUD PA'I KHABS SU YANG YANG GRI PA LA DE NAS GYUR PA'I TSUL MED PAR GSUNG GI DROD PA YIN What's happening, says Pabongka Rinpoche, is that you have got so used to level eight that it has become automatic. You're on autopilot because of the hours you spend at level eight. DROD PA YIN PAS TSUL BA CHUNG SRED KYANG MI DGOS PAR You don't need the slightest effort to collect your thoughts or to calm your breath down or, you know, try to reach your object or anything like that.

You just, your hands touch your knees and you're there. KHAR BSTAN BYANG BA BYANG BA ZHIG GIS DONG PA DONG PA LTAR In the monastery, we're required to memorize hundreds and hundreds of pages of text. When you go to the debate ground, you can't take a book.

I took a book one night and they laughed me out of the debate ground. They said, no, no, you can't bring a book to the debate. You have to know the book by heart.

And then you can come. So then you have to memorize the book. And then there's different ways of knowing a book by heart.

You can say, what do we do? BUN RDZOGS DGE'I DGE'I DGE'I DGE'I LAS CHE What was that again? CHE BAY Okay, not like that.

They require that you know it as second nature. It doesn't get a chance to be retired or a marshal. It doesn't get a chance to be retired.

Okay, what else do you want? It has to be totally, what do you call it, reflexive. It has to be a reflex.

Like to pull out a quotation in a debate it has to be reflex. No pausing. So Rinpoche, Pabongka Rinpoche is comparing a person who's reached level nine to a person who's memorized the text flawlessly and reflexively.

They just spout it. They don't stop to think about it, right? The thing is in the shilki, shilki means you just glide.

Shilki, say it, shilki. Shilki. Shilki.

You just glide. Like an angel. Daini, yeah, it's like silky, but it's shilki.

Okay, probably it's a loan word. Daini dosamche chikpe, chine junje tunpa yin. This is a single-pointed state of mind.

Dosa, what's dopa? What's do, do? What's dopa?

What's dakam? Desire, what's dakam? Desire realm, okay, the lowest realm.

There are three realms of existence. We are in the desire realm, which is so-called because people are mostly thinking about food or sex, okay? Most of people's efforts in this realm is directed towards food or sex.

It's called the desire realm. Then there are higher realms. There are worlds that we don't see where there are the beings, that are very happy temporarily, called form realm.

They're very beautiful. It's like go to some expensive resort in Phoenix, right? And people are walking around in nice clothes and jewelry, and all they have to worry about is, is the limo going to be in front when I get out of the restaurant?

And that's like a form realm. Then there's a formless realm where you don't even have a body anymore, and you're just hanging out in a blissful state of mind. And these are temporary paradises, okay?

Each of those three realms is reached by a different state of mind. To get to the desire realm, you have to be doing emails most of the day, all right? In this life, then when you die, you will go to the desire realm, okay?

Because your mind will be busy, and when you die, in a state of mind where you've had email stuff all day for 10 years or something, if you suddenly get hit by a car, that will throw you into the desire realm. If you meditate most of the day, or you meditate a lot, or you're in a three-year retreat, I don't know, your compost toilet eats you suddenly. I don't know.

Okay, but anyway, it'll probably happen to somebody. Then you go to the form realm, you see? Your mind goes to this Phoenix Resort state of being, okay?

It's temporary. We consider it an obstacle. But you feel very happy, okay?

That realm, after you die, can only be reached by a person who has spent most of their time meditating in this life. So the number of people in the world who go to that realm are, there's only a couple, okay? Then formless realm means they've been in meditation almost all day, in deep meditation.

And then if they die, they go to a thing called the formless realm, okay? So the reason I'm mentioning that is that different levels of meditation, different depths of meditation are sometimes named by where you go if you suddenly die doing it, all right? So desire realm meditation means a meditation which was not so good, and if you died doing it, you would be born in the desire realm.

Form realm meditation means if you died doing it, you would end up in a form realm in your next life. So when I say form realm meditation, does that mean you're doing it in the form realm? No, it means you are in such a deep state of concentration that if you were to die that week, you would be reborn in a form.

So you have to learn that. You have to know that. There are four form realm meditations.

There are four formless realm meditations. But why did it come up here? He said level nine is a DGOS SEM TSAD GCIG PA.

It's a DGOS KHAM GYIS SEM. It's a desire realm state of mind, which is single-pointed, all right? It's a desire realm state of mind, which is single-pointed.

To see emptiness directly, which is the purpose of this whole exercise, your mind must already be into form realm meditation. Say SANTEN.

[Говорящий 2] (31:57 - 31:58)
SANTEN.

[Говорящий 1] (31:58 - 31:59)
DANG BU.

[Говорящий 2] (31:59 - 32:00)
DANG BU.

[Говорящий 1] (32:00 - 32:00)
MIR DO.

[Говорящий 2] (32:01 - 32:01)
MIR DO.

[Говорящий 1] (32:01 - 32:02)
MI CHOG.

[Говорящий 2] (32:02 - 32:03)
MI CHOG. ME.

[Говорящий 1] (32:04 - 46:29)
It's a specific sliver of the meditational spectrum that you have to be in to see emptiness directly. Our whole exercise of meditating is to get our mind into that small sliver of the whole spectrum of meditation. And in that sliver, you're able to see emptiness directly, okay?

It happens to be the very, very first brushes of a form realm meditation, okay? If you get to the point that you need to get to to see emptiness directly, and you died suddenly in that moment, you would be born in a form realm, okay? It's a SANTEN GYI.

SANTEN. DANG BU. It means the first form realm level, okay?

So I have a question for you. He just called. He says, he says, DE NI DOD SEM.

He just called the ninth level of meditation a desire realm state of mind. Single-pointed, but desire realm. Is it enough to see emptiness?

So could it be shamatha? It's not, okay? Level nine is not enough, okay?

Level nine is not the state of mind you need to see emptiness directly. It's not good enough, okay? The point at which you put your palms on your knees and you're into deep meditation immediately with no effort at all is not good enough, all right?

If you want to be depressed, okay. She NE JE TUM PA YIN. She NE JE TUM PA.

JE TUM PA means getting hot, okay? It's approximate. It's approximate shamatha, but not real shamatha.

It's like, it's like right up there close to shamatha. JE TUM PA means really, really close, but not there. No cigar?

Close, but no cigar. Okay. DGOS PA DI YONGS SU BYAS PA'I RTOG PA'I GRUB You get to level nine through a power called high familiarity at level eight, okay?

So, by doing level eight over and over again, you get to level nine. DE DAG GIS BDAG PA'I SKABS NAM STO NGUR BZIN PA'I NYAM DANG NI SKAD SKABS NAM STO RE MYUR SO BA'I NYAM GSOS PA'I SKABS NAM STO THAMS CAD PA'I NYAM CHUNG Then he compares, he's saying, as you pass through the nine levels, you will get sort of a feeling. What's it feel like to pass through the nine levels?

Number one, in the first couple of stages, you feel like you're just getting to know your enemy, okay? You're just getting to know your enemy. You become able to tell you're having illness, okay?

It's cool, right? Like, in the first part of your meditation career, the only accomplishment you can claim is that you know when you have illness, okay? Or you know when you're restless.

That's all. And that's a big progress. That's big progress.

To know you're distracted is big progress. Because before that, you were just distracted all the time and you had no idea, right? So, to recognize the enemy is the feeling of the first part of your meditation life, okay?

Second part, NYID DE'I KHAB RNAM DO RE NYEL SO BA'I NYAM You feel like your distractions are cutting you some slack sometimes, okay? Like they are relaxing from time to time. Your dullness and your restlessness are not attacking you actively all the time.

It seems like they're taking a break once in a while. That's the feeling of the second part of your meditation life. Third part, SRIDDHA KHAB RNAM DO THAM BYED PA'I NYAM Then in the third, in the final stages of your meditation career, it feels as if the interruptions to your meditation have become exhausted, okay?

They're not just taking a break once in a while. They're too feeble to bother you anymore. They just seem to be like they're just, like, what do you call it?

Senile or something. Your dullness gets senile, okay? DOR NA SER NE DAM PO DANG NYID PA'I NYID NI NE RGYUN RING MTHUN YOD LA He's going to wrap up the nine levels of meditation now.

He's going to wrap up the nine levels of meditation by repeating how each level differs from the one before it, okay? I said before, I think I made a mistake. I said how it differs from the previous two or something like that.

It's not what the Tibetan said. We are going to review how each level differs from the one before it, and that will give you a stronger memory of what the levels are. And this is on your homework, okay?

Here we go. DOR NA SER NE DAM PO DANG NYID PA'I NYID NI NE RGYUN RING MTHUN YOD LA What distinguishes level one from level two is the length of your fixation on the object. How long can you stay on the object?

The only difference between level one and level two, well, the main difference is that in level two, your mind is on the object a little bit longer than at level one. How will you know that you've got to level two? There'll be a little more continuity, okay?

There'll be a few minutes of continuity, okay? NYID PA'I DANG GSUM PA NI YEN RGYUN RING MTHUN YOD What differentiates the third level from the second is the length of your distractedness. The sustained, what do you call it?

The length at which you can have a sustained distraction becomes what? Less, okay? Good, yeah.

You'll know you got to three from two if the time that you are thinking about lunch gets less. But it's still there, and it's still sustained, but it's shorter than it was before. GSUM PA ZHIG PA NYID NI MI'I BSTEN ZHOR SRID MI SRID PA'I SKYE BA YOD What separates level four from level three is whether or not you are even capable of losing the object anymore.

At four, you are not capable of losing the object completely. At three, you are still capable of losing the object completely. So how do you know that you reached four?

Yeah, when you don't lose the object anymore, when it becomes impossible for you to lose the object during the meditation session, you have reached level four. ZHIG PA DANG NGAG PA NI PHYI BA RAG PA SKYE MI SKYE What differentiates five from four is whether or not you can still get gross forms of dullness, all right? If you can honestly say, I don't get gross forms of dullness.

How do you describe gross forms of dullness? Like, you feel like you're gonna fall asleep. You feel heavy.

The mind and body feel heavy, and you feel like you could fall asleep. If you reach a stage in your meditations where you never, ever feel like you're gonna fall asleep, okay? Then you have reached that level five, okay.

NGAG PA DANG RGYUR PA YIN YIN PHYI BA PHRAG MA LA RTOGS SU DGOS MI DGOS What separates five from six is whether or not you have to worry a lot about getting subtle dullness, all right? What separates five from six is whether or not you have to worry a lot about getting subtle dullness. This is all just words now, okay?

I'm just, you know, telling you words. In January, we explore the real thing, you know? We say, we'll do like meditations.

We'll say, did you lose the object today? Did you lose the object in the last five minutes? You know, or are you getting dull right now?

And like that, we'll do it experientially. This is, I'm planting a seed. I'm planting a crop which I'm going to reap in January, okay?

I'm just planting seeds. And then I want it here in January, and then we're going to bear fruits, right? It's going to bear fruit, okay, as Alison would say.

And, let me see if I remember, let me see if I remember. DER MA ZEG CHUG PAR DGOS PAR PHRAG MO DGYUR BA'ANG LHA MA LAS MYUR MO He adds another qualifier to level six. You will also get less subtle restlessness than you got before.

DGOS PAR DGOS PAR NYID NI What's the difference between level seven and six? PHYING DGOS PHRAG MO GZHOR NYANG GI RTOG SEMS PHRAG MO DGOS MI DGOS DANG Is there any serious possibility that you will get, that you will fall into subtle dullness or subtle restlessness? Done?

By the way, I'm a little bit dissatisfied with that, right? I mean, if you look at the difference between six and five, and seven and six, the difference between his descriptions is not so clear. He's going to come back later, and he's aware of that, all right?

Just so you know. He's coming back later to make some more comments on it, because it's not, even for me to teach it, it's uncomfortable. I don't see a big difference between them, okay?

DGOS PAR DANG DGOS PAR NYID PHYING DGOS YOD MED DANG The difference between seven and eight is whether or not you have any dullness or any restlessness at all. DGOS PAR DANG DGOS PAR NYID DGOS PAR DANG DGOS PAR NYID PHYING DGOS YOD MED DANG The difference between eight and nine is, you know, what? Do you have to make the slightest effort to go into deep meditation?

Do you even have to collect your thoughts? Do you have to say, I'm going to meditate now, like that? No, you just, boom, you're in, all right?

Now he qualifies the seven, the thing about level seven. DBYIN PA'I SKABS KHYING DGOS TZAM LAS DE'ER SHOR THOB KYI NYAN CHER CHE MI DGOS LA At the seventh level, you're just shutting down dullness and restlessness, but there's no great need to be overly concerned during the session. You shut it down, but you don't have to be very, what do you call it, vigilant, like that.

He calls it concern. You don't have to have any great worry that they're going to come. They come a little bit, and you shut them down, but it's not like you have to think, oh, I'm at risk of those happening.

You don't feel at risk of them happening. They happen slightly, and you shut them down, but you don't have to have a sense of being at risk for them, okay? DGOS LA DE'ER NA DRAG DANG THAB NA DE'I RTOG GZHAN DU DANG ZIN NAS DOG GZHAN PHYIR MI DGOS PAR When you are in a boxing match, okay, and the other guy is tuckered out completely, then you can let your guard down.

You don't have to be like, because a guy who's not tired out yet, he can still throw a lucky punch and throw it, right? There's a thing in boxing where you have to stay aware. You just have to constantly stay aware, even if you're a superior boxer, because the other guy could just get one lucky punch in and knock you out, right?

But at stage seven, he's so tired out that you don't have to look for the lucky punch. You don't have to worry that dullness or restlessness is going to be able to suck you a good one when you're not looking, all right? You don't have to be looking out so carefully, all right?

Okay. DE'I RTOG GZHAN DU DANG ZIN NAS DE'I RTOG GZHAN DU DANG ZIN NAS DOG GZHAN PHYIR MI DGOS PAR DOG GZHAN DU BYOR PAR BZIN YIN PA SUN Then you just stop them. You punch them, you know?

If the guy makes some kind of, ah, you know, he's totally exhausted, you've got him being, and he's like, he goes back for a punch, and then you just, you know? Like, it's no big match at that point, you know? If he decides to try to throw a punch, he's going to be really small, you know?

And then you just go. You know, like that. No great need to be very vigilant about a powerful punch being thrown at you by dullness or restlessness, right?

That would be a good place to stop the text and give you a break, but I don't care.

[Говорящий 2] (46:30 - 46:31)
I don't care.

[Говорящий 1] (46:32 - 1:02:23)
NYIN NYAN DUG PAR This is cool. Those of you who have purchased the English translation of the book, which is well done, all right? We're not trying to make money.

We're just, we've got it on consignment, and we're selling it to you for what we buy it, I think, right? So we're not making a penny on it. It's good to have the book, okay?

It's good to take the book home with you and have it. If you get the book, be aware that we've just, everything we've done in the whole week is a single day from Pabongka Rinpoche's teaching, okay? That was day 21 out of 24, all right?

Like he was moving, okay? No, they had 12, 14-hour sessions, and they're brutal, especially if they have to pee-pee. Okay.

So now we're on day 22. We are starting day 22 of the record of Pabongka Rinpoche's teaching by? Chidjar Rinpoche, the tutor of the current Dalai Lama, and my Heart Lama's Heart Lama, okay?

Here we go. Jigme Du, Tamden Dawa Drape Sule. He's, you know, he started his talks with announcements, and then somebody hit you up for some project, or somebody, and then he quoted Master Chandrakirti, okay, he quotes Master Chandrakirti.

Because in day 22, he's going to move from what to what? He's going to finish how to meditate deeply, and then he's going to tell you how to use that meditation, how to apply that meditation. What are you going to use that meditation for, okay?

Tamden Dawa Drape Sule, kun tsok de ni shog yang kapo gyin gyur pe, nganpay kyapo de ni gyewo ngangpa yi, dun dun dang ne gyewo nungi shug tok gi, gyaway yun dun gya tse par chok dun ro. This is a famous quotation, okay? A bird needs two wings, okay?

A bird needs two wings. Shog yang means wide-spreading, powerful wings. Kapo means they are wide-spreading wings, you know, like the kind the angel wraps around you from the back.

Gyi gyur pe, they are spread wide. And those are, he calls them, let me get it straight. He calls them the apparent and the real.

The apparent and the real. And he doesn't say anything more about them. Nangpay kyapo de ni gyewo nangpa yi, thus does the king of all geese fly ahead of the flock of the other geese, meaning bodhisattvas, all right?

Dun dun dang ne, he or she flies at the front of the V, right, dang ne, gyewo nungi shug tok gi, and with the power of their goodness, gyaway yun dun gya tse par chok dun ro, they travel to the other side of the vast ocean of the qualities of an enlightened being, meaning they gather into themselves all the qualities of an enlightened being. They go from, what's that place? Starts at the Venice Beach to Osaka, okay?

They cross the ocean, meaning they collect all the vast good qualities of an enlightened being. Che sungpa tar gunso tar dun dun bi, chang chuk gi sem nyid, the apparent, or the deceptive, and the real, or the ultimate, he says, as referring to the wish for enlightenment. It is referring to the wish for enlightenment, okay?

A wish that all living creatures in many worlds, all worlds, could become enlightened and escape their suffering, we call the deceptive form, or the apparent form, of their wish for enlightenment, all right? It is still wrapped up in the deceptive world, all right? It is still on the level of the world around us, which is fooling us, all right?

And then there's a higher form of that mind, which is called dun dun chang chuk gi sem, say, dun dun, dun dun, chang chuk gi, chang chuk gi sem, which they call the ultimate form of the wish for enlightenment, the ultimate form of the wish for enlightenment. And that is, it's just another word for the direct perception of emptiness, all right? It's just another word.

The ultimate form of the wish for enlightenment is just another expression for seeing emptiness directly, all right? We talked about it the other night, I think, right? You need both wings.

Just the most lovely bird you could imagine, but if they had one wing cut off, they would just flop on the ground. We had a, what do you call it? Last time we went to San Pancha, there was a, who was that thing?

A pelican, there was a pelican. And apparently he had broken a wing or something, and he was flopping around the beach. And the local people were going to kill him.

And then one of the students in the class, he said, one of the students in the class said, I'm going to take care of the pelican, you know? So the whole six-day, seven-day teaching, he took care of the pelican. And the pelican bit him countless times, and he was running around his room, and he had to clean up these huge poops from his room.

And then the last day, it was cute, because the last day he said, well, I've got to leave, I've got to go back to America. And he paid some Mexican person to keep the pelican. And he handed the pelican to the Mexican person, and the pelican flew away.

On the handoff, he flew away. So I guess it was just strange, essentially. But to have a single wing, it's no use for a bird.

He will bite, he can't eat, he can't do anything, right? So if you do good deeds, if you try to help, if you try to save the world without understanding where the world is coming from, you are like a bird with one wing. You are as ineffective as a bird with one wing.

If you try to save the world without knowing where the world has really come from, you are like a bird with one wing, all right? SHESA PATAR KUNTZAR DEN DRIN LAM RIG CANG GYIG YI SEM NYID DANG SOG NYID KYI GO LAS You can also read this two wings as sunam. You know, we say, sunam yeshe, LEN CHUNG BA'I DANG PO KUN NYID DANG PAR DAG.

The two kinds of collections of good karma. One, which is a collection of merit, and a collection of wisdom, right? NYID KYI GO LAS, RGYAL BA'I SARG GYUR PAR BYED PA If you want to save the world, and if you have the understanding which will give you the capacity to save the world, then you become an enlightened being, both wings.

DE LTAG PA'I TSUL THOD DGOS PA SOGS KYIS SOGS SHES RANG RANG BUN DU CHU SHES DOR DU LTAR Then, Pabongka Rinpoche, because he was starting a new day of his teaching, he reviewed the need for learning, formal instruction in these things. He reviewed the need to study. He reviewed the need to do the preliminary practices, which you will learn, okay?

This book is one of the best books ever written on the preliminary practices, how to prepare the mind for meditation. CHOS SHES DOR DU He gave a summary of what he had taught in the previous days. LUN DUR SO BA'I SA CIG RNAM SUM TE And he brought everybody up on the outline, how far they had gone in the step to enlightenment.

Oh, we covered that, we covered that, we covered that, we covered that. ZHIG NAS LA SLOG TSUL KYIS TSUL BRTEN PA'I SNGA'AM DUG DANG DUG TSUL LOS KYIS NYES PA'I SNGA'I NYEN PO'I DU BYED RGYAS RTEN TSUL DANG He reviewed the conditions that you would have to gather together to start your study of shamatha, your practice of shamatha. DUG TSUL LOS KYIS And he said you could call it either five or six conditions.

Is that correct? He said you could call it either five or six conditions. Is that correct?

Yeah, because there's six, but there's five in the first. You all right? Am I right?

Say yes, you can go on. Okay. You'll have a three-year retreat to work it out.

DUG TSUL LOS KYIS And then he went into the actual details about how to reach shamatha, as opposed to the conditions you have to get ready before you sit down. NYES PA'I SNGA'I NYEN PO'I DU BYED RGYAS RTEN TSUL He described to us once again the five problems and the eight fixes for them. DE LA BRTEN NAS SEM NAS DGOS Then he described how you go through nine levels as you go through the process of applying the eight antidotes to the five problems.

Good, are we all right? DRUG LUG RNAM KYAR SHES RNAM KYAR SHES RNAM means he repeated these subjects for us. He repeated those instructions for us.

ZHIG PA DE'I THOB DROG GI DRUG LUG NI So there are, you'll get used to this later, okay? There are five problems. There are eight antidotes for them.

There are nine levels of concentration, meditation that you go through. And now he's going to talk about, he's just summarizing, okay? Six powers, or six forces that support moving through the 11 levels.

Nine levels, sorry. DE'I THOB DROG GI DRUG LUG NI There are six powers that you're using, forces. SEMS DE'I DANG PO THOB PA'I THOB You get to the first of the nine levels through the power of THOB PA.

THOB PA means formal education in how to meditate, right? Hearing from your Lama the instructions for how to meditate. So that the force that you use to get to level number one is just education, spiritual education in how to meditate, okay?

GNYIS PA SANGS PA'I STOB You reach the second level of meditation, which is what? Keeping the object in the mind with some continuity, some brief continuity. That's achieved through SANGS PA.

SANGS PA means careful consideration of what you've heard in class. Going home and thinking about what you learned in class. That's the second of the six traditional powers.

SEMS PA DANG ZHES PA NI BRTAM PA You get to keeping the mind on the object with passes where you lose the object, and you get to maintaining the mind tightly on the object through the power of your ability to hold the object, right? It's called reoccurring awareness. GNAR PA ZHUGS PA NI ZHES ZHING The levels called controlling the mind and quieting the mind are accomplished through the power of your watchdog mind, your watchfulness, okay?

DUM PA DANG RGYAS PA NI TSUN DRU The seventh and eighth levels are accomplished through the power of making some effort, applying some effort. And then level number nine is accomplished only by, what do you call it, habituation or familiarity with what you were doing at level eight. Getting used to level eight takes you to level nine.

RIGS PA NI BRTAM PA STEG ZHES PA DANG ZHES PA NI BRTAM PA ZHUGS PA NI ZHES ZHING I talked in detail, these are just summaries of what I already talked to you in detail yesterday, Pabongkha Rinpoche, right? GNAR PA DE LA YI ZHES ZHING YOD TSUL NI Then there are four sorts of modes in which the mind goes through these levels, right? These are called the four modes of the mind.

SEMS NAS DANG NGO NYID RGYUN LAS ZHUGS PA DANG In the first two of the nine levels, they are accomplished through some kind of purposeful concentration of the mind. It feels like purposeful concentration of the mind. BAR BA NA CHE CING ZHUGS PA Level three to level seven, right?

Three, four, five, six, seven. Five intermediate stages, from three to seven, including seven. They feel like you're flowing but with interruptions.

They feel like flow but with interruptions. Like you keep getting phone calls when you're trying to talk to somebody, or something like that. Which is, what do you call it?

It's debilitating, right? It's exhausting. You're trying to concentrate on someone's interrupting you.

And that's, level three to level seven is unpleasant in that sense. Your meditation is, somebody's constantly, what do you call it? Tapping you on the shoulder and getting you drowsy or getting you distracted, right?

RGYAS PA NI TSOR DANG PHRAD PA DE PHRAD PA MED PA ZHUGS PA At the eighth level, you are making some effort to be there, but there's nobody interrupting you. It's a flow without interruption, but with effort. Then, DGOS PA is a flow without interruption, which is spontaneous and has no interruption, all right?

Got it? DE YANG SEMS LAS DAM PO DANG NYID PA'I GNYIS KYI SKABS CING DGOS SHES CHE CHUNG SHES CHE ZHING DING NGIN ZHING MYUNG SHES LAS NYID DBANG BA'I CING DGOS KYI DING ZHING KYI BAR DU CHOS MI CHOS KYI THA MA'I SBYOG RIN This is a joke, okay? What's the feeling you have from levels three to seven?

Interrupted. You're trying to concentrate and somebody's interrupting you. Why doesn't that apply to level one and level two?

There's no flow to interrupt, okay? Got it? That's why he's making a joke.

Like, level one and level two, there's not enough moments of meditation to say you were interrupted.

[Говорящий 2] (1:02:25 - 1:02:26)
Okay.

[Говорящий 1] (1:02:30 - 1:10:32)
CHEN GOS PA'I SKABS YIN PA'I LAS DAG ZHAG CING BAR BU NA'I SKABS CHEN SHES CHEN MI DGOS PA MIN KYANG DING NGIN ZHING LAS NYID PA'I RIN DI CHOS CHOS SONG ZHING CHING DGOS KYI BAR DU CHOS KYIN CHOS KYIN NI ZHUGS PA'I NA CHES CHING ZHUGS PA What is it that characterizes the eighth meditation level? What was the feeling? What did he say?

Huh? Yeah, was it? Oh, no, I'm sorry.

How did he describe the first two levels? What did he say the feeling was? DUM DE BYUNG You had to concentrate.

You had to gather your thoughts. You feel like you have to gather your thoughts. Like you want to make a call, an important call.

You have to call British Airways today, or you're calling Argentina for an interview, and you don't just pick up the phone. You sit there for a few minutes and you think about what you're gonna say, like that. You gather your thoughts.

Is it the case that from level three to level seven, you never gather your thoughts? Right, so the question comes, why didn't we call that gathering your thoughts also? Why didn't we call level three to level seven?

You're trying to concentrate and you keep getting interrupted. God is going both ways. Is it the case that you don't have any dullness and restlessness at the first two levels?

It's not the case. But they are defined as interruptions to a flow of meditation. And there's no flow of meditation in the first two levels.

It's not that you don't have it. It's just that you have so little meditation, we can't say it's interrupted by it. Then the opposite is also true.

It's not that you don't gather your thoughts at levels three to seven. You do, as you do at levels one and two. But why?

kṣet-nigrpa-miṅghyaṃ cing-yin-zen-la-ne-pa-ren-li-je-che-song-shin cing-ga-gi-pa-ga-che-gin-chu-kin-ju-pe-na che-ci-ju-pa It's just that you do have a flow of meditation in levels three to seven, and you are che-gin-che-gin. Say che-gin-che-gin. Che-gin-che-gin.

It's not chicken-chicken. Che-gin-che-gin means, those of you who are learning Tibetan, K-Y-I-N-G, repeated means constantly. Che-gin-che-gin.

He's always doing that. Che-gin-che-gin. Che means to do, right?

Che-gin-che-gin. He keeps doing that. It's sort of a bothering tone.

Che-gin-che-gin. They are interrupting, interrupting. Che-gin-che-gin.

They keep bugging. They keep interrupting. So we call levels three to seven, the feeling of them is that you have a flow, but someone keeps interrupting you.

And it's exhausting. ye-pe-gap-tun-gi-go-ren-yil-bu-be-zo-jun-se-ma-te-ni cing-ga-gi-ma-che-pa-tun-kyong-be-che-me-ju-pa The feeling at number eight is that you are engaging in the object with no interruptions. You have a flow with no interruptions.

Tun-kyong. Tun-kyong means you can maintain the entire session without an interruption. And you are not interrupted by dullness and restlessness.

gu-pa-tsul-me-du-mik-pa-jok-pe- su-gi-du-pa-jok-pa The feeling at level nine is called spontaneous engagement in the object. Just spontaneous meditation. du-pa-tsul-gi-du-pa-mik-pa-la-jok Now comes an interesting section.

Okay, what time we got? I'll start it with you and we probably won't finish each other evening. Here begins an interesting section.

I said that level number nine was not shamatha. Level number nine, the highest of these nine levels, is still not enough to see emptiness. You have to go further.

You need level nine plus enhancements. What do you call it? What do the athletes use it to enhance themselves?

Yeah, level nine with steroids is shamatha, all right? So what are the steroids? What do you have to add to level nine to see emptiness with that state of mind?

What's missing? I mean, that should be rather disturbing, right? Oh, you know, you just took us through like five days of these levels and now you say I get to level nine and I still can't see emptiness, right?

The mind is still not fit enough to see emptiness at level nine. What else, what more do you want from me? What more do you want from me?

Shamatha. sem-ne gu-pa-tok-ne Once you reach the ninth level, jing-ga tra-mo-tan-cha-wa you are free of subtle dullness and subtle restlessness. ting-ngen-zen-la-pe-me-do yin-ring-ne-tu-pa You can stay in a deep state of meditation without any kind of, what do you call it, effort.

Effortlessly, yin-ring means for a long time, yin-ring. Na-an, na-an means but, na-an means but. shi-ne je-tun-pa-le-mu-min That's only an approximation of shamatha.

It is not actual shamatha. It's only close to shamatha, but it's not real shamatha. mu-to-pa-la-ting-ngen-zen-la-la-yang-kong-shin-ji-pa-che-pe So here's the crux of the point, right?

Here's the crux of the point. How do we move from nine to real shamatha? What do we have to do?

What more do you want from me? He says, mu-to-pa-la, if you want the real thing, ting-ngen-zen-la-la-yang-kong-shin-ji You gotta go back to your practice and keep getting a greater familiarity with it. You gotta keep at level nine, stay at level nine, and get more and more accustomed to level nine.

Fluid in number nine, okay? ji-pa-che-pe, lu-sen-shin-jang-gi-ga-de-kye-pa-chen-to-kul You need shin-jang, say shin-jang. Shin-jang.

Say shin-tu-ja-wa. Shin-tu-ja-wa. If you're in the monastery and you want to say somebody's a real, I almost said asshole, okay?

And you say, like you come home and you're really upset at them, and you don't say he's a kya-pa-sa-ken, which means an eater of certain substances, okay? I saw the Dalai Lama in Tucson, you know, and he has this ox-bent train that I translated, and the Dalai Lama said, you know, people bug you, you have to be patient, you know? And then they bug you again and you have to be patient, and they bug you one more time, you gotta keep your patience.

But if they bug you after that, chal-de-kya-pa-sa-ken, which means a poop eater, okay? He didn't say poop. And then the translator was like...

And then he said, you know, you can try to repeat your patience, and then you can express your displeasure. His Holiness is really, really funny. In Tibet, he's a...

We call him a what? He's a riot. He's a riot.

In Tibet, he's a riot.

[Говорящий 2] (1:10:33 - 1:10:33)
Okay.

[Говорящий 1] (1:10:35 - 1:10:37)
Luckily, he has this kya-sa-ken.

[Говорящий 2] (1:10:38 - 1:10:39)
Okay, chal-de-kya-pa-sa-ken.

[Говорящий 1] (1:10:40 - 1:19:26)
So, why did I mention that? Oh, yeah, shin-jang. So, if a guy comes...

If you're really upset at somebody, you don't just call him a bad name, you say shin-do. Shin-do means unbelievably X. Shin-do means like indescribably stupid.

Shin-do-ku-pa. You know, it's not just dumb. It's shin-do-ku-pa.

He's like super-ku-pa. Super dumb, all right? Shin-do means...

Jang means... Get this, okay? This is difficult.

It's very hard to describe shin-jang. Shin-jang is very difficult to describe. Jang means you're good at it.

When Rinpoche got to explaining shin-jang, the only way he could describe it, he used to love to watch the Olympics, you know? He made me sit and watch the Olympics with him over and over again, you know? Through many Olympics, right?

But he would love the gymnasts. And shin-jang means that agility, okay? Which results from frequent practice.

Not just frequent, but constant practice. The agility of an Olympic gymnast is shin-jang, okay? But it's divided into physical and mental.

It's divided into physical agility and mental agility. And then it's also tempered by the idea of great pleasure. Okay, it feels really good.

Mentally and physically, you feel high, right? You're extremely agile, strong, practiced. Very good at what you do.

Extremely good at meditating, right? And then you get this kind of pleasure. It feels good, like someone who's really good at yoga.

Then you get into a pose and you're... Listening to Lady Ruth do yoga is funny because she's constantly going, ah, ahem, you know? She gets into a really hard pose, and she's like, ah, you know?

Like she's having, you know, really good time in the club, okay? So it's the same with meditation. What will take you from level nine to shamatha is an intense pleasure, physical and mental, in the process of meditating.

And it can only come through constant practice. By definition, it is a result of constant, devoted effort to meditating. And then you will reach high levels of pleasure.

People who, you know, go to a dharma mentor class or something, yoga class, and it's very difficult. But there are some people there, not me, who are really enjoying it, you know? They are really in a zone, you know?

Like they're having a really good time when he forces them to do strange things. And that's shinja, okay? They're so good at it that the most difficult poses become highly pleasurable to them.

So that's shinja, and it can be mental, and it's mental and it's bodily. When you sit down to meditate, physically, you feel extreme pleasure in your body. Your body is tingling.

Your back is just automatically in a groove. You sit down, your knees lay down. Your legs can still fall asleep, okay?

There's still some tingling, there's still some problem. But you just feel extremely pleasurable to sit on your meditation chair, and you feel light as a feather. Your body feels light and extremely strong, and you just attack your meditation.

That's shinja, physical. Then mentally, you just feel like you are really deeply engrossed in your favorite song. That's one thing to be engrossed, right?

It's one thing to be enveloped in your favorite song. It's something else to feel blissful about that. See, you feel blissful while you're engrossed in your favorite song.

The concentration, five minutes of that concentration is like an hour of sleep. You come out and you feel so refreshed and happy, okay? It's very, very pleasurable to be able to concentrate.

And then when someone's interrupting you, it's almost like someone's depriving you of sleep, you see? There's a resistance to that interruption, as if you were in a deep sleep. You don't want someone to interrupt you, you see what I mean?

But once your concentration gets good, the interruption doesn't hurt you. Someone can, you can sit there, if you have really good concentration, someone can interrupt you every five minutes and it doesn't really affect you. That's beyond that, okay?

sem shinjan gi gawa de khyenpo chen tokpa la You must get to shinjan. You must get to shinjan. What are we going to call it?

I used to translate it as practice ease, but that's kind of corny, I don't know. You have to imply that it comes from constant practice. You have to imply that it involves agility, skill, and you have to imply that it involves bliss.

I don't know of a good word. Meditation bliss, it's a... How about mastery?

See, mastery doesn't imply the bliss part. Let's call it bliss meditation, I don't know. Anyway, de yang shinjan ni le There are two forms of shinjan, okay?

There are two forms of meditative bliss, okay? I'm not young. sem shinjan nu You get physical, and you get mental.

Which do you think comes first? They say mental, okay? He says the mental one comes first.

mental de wa ni le lu The being skilled at meditation comes to what first? Let's put it that way. The skilled part comes to what first?

Your body or your mind? Your mind, okay? But the bliss part comes first.

Where first? Then they say your body. The skilled part comes to your mind first.

The bliss part comes to your body first, all right? By becoming skilled in meditation mentally, that triggers a bodily reaction. Then that bodily reaction creates a mental bliss, all right?

Like it's a three-part flow. de wa ni le lu shinjan de yang lu kyi ne nge ne kyi lu shiway nyam chen go la Sorry. de nyam chen go la'ang le pa chi venpa tawa shik ta shak shula lakpa tsamul repa tawa shik chok I'm going to do this one because it's a little technical, and we're in the mood.

And then we'll stop, okay? He's describing the question that Teddy had the other day. He was describing, Teddy was describing a heavy feeling in the top of his head.

And how does that relate to meditation, and what should I, you know? And that's an important sensation during meditation because it is an indicator of the movement of certain karma. So here's a rare case where outside of tantra, he's discussing prana.

So Pabongkha Rinpoche goes into a description of the movements of prana triggered by deep concentration. So pranic energy, inner energy, is moving through your body triggered by deep states of meditation, right? They are looking, ne ngen len, ne ngen len is an extremely difficult word and an extremely difficult concept.

Say ne.

[Говорящий 2] (1:19:26 - 1:19:29)
Ne. Ngen. Ngen.

Len. Len.

[Говорящий 1] (1:19:29 - 1:36:58)
Ne ngen len. Ne ngen len. Extremely difficult idea, okay?

It refers to extremely subtle seeds for negative states of mind that there are even discussions whether arhats still have them, all right? So arhats, someone who's reached nirvana, by tradition, you know, traditionally it's defined as someone who has permanently ended their mental afflictions. They cannot get angry again in their life.

It's not possible, okay? They cannot get jealous again. They cannot have desire again.

It's not possible. They have reached nirvana. There are discussions whether or not they still have very, very, very deep seeds for a relapse, all right?

And that's called ne ngen len. Ngen means condition, ngen means bad, len means take it, okay? Ne ngen len means to take on a bad condition, but the whole word refers to extremely subtle and deep-seated seeds that could cause a relapse even in a person who's reached nirvana, all right?

So there's discussions about these seeds, all right? Ne ngen len gyi lung, and then there are pranas related to those seeds, all right? There are movements of wind in the body which are related to deep-seated, extremely deep-seated tendencies toward negativity, mental or physical, all right?

So there are pranas which are, which relate to those seeds that move in the body. Ne ngen len shiwa. At certain states of meditation, the pranas which are related to deep-seated tendencies towards any kind of negativity are blocked by the deep meditation.

Deep meditation blocks the movement of prana that is related to deep-seated tendencies toward negativity, okay? At very deep states of meditation can prevent the movement of negative prana in the body altogether, all right? Even tendencies, deep-seated tendencies, not, what do you call it, manifest negativity.

Even deep-seated seeds, tendencies can move on prana, but those are blocked by high states of meditation, shiwa. De nyam chen, then you get, that's what's happening in Xinjiang, okay? That's what he's describing.

Why do you feel high? Why do you feel, what do you call it, in the groove? In the, what do you call it?

In the zone. This is in the zone. Xinjiang means in the zone.

Why do you suddenly feel in the zone? What's happening? He says it all goes down to your inner body.

It all boils down to your inner body. The prana which is linked to the deepest tendencies towards negativity in the human being is stopped. That prana is stopped.

Shiwa, nyam chen. Then you get this blissful reaction because you have been plagued by those negative winds for your whole lives. Billions of years you've had subtle movements of thought in your being which were disturbing and harmful to your health and to your life.

And then suddenly those are blocked. You don't have a single movement of prana within your body of a negative nature anymore at all. And then you suddenly feel, you know, you've been banging your head against the wall for billions of years and then suddenly you stop.

And then Xinjiang. Okay, wow, that feels good. Xinjiang.

Nyam chen. Go a la'am. He says even the top of your skull, you will get some kind of indication.

The upper part of your head. Go a la'am. Lepa chi benpa.

Lepa chi benpa. Lepa chi benpa means, and this is a very difficult subject and it takes a lot of personal experience. And you have to be at a high level of meditation to even get it, right?

Some heat collects here at the top of the head. And even physically you get some change in your appearance. And then heat collects here and then there's a feeling of, I don't know.

The other day, you know, my boss was asking me to fix the knobs on drawers, on some drawers. And they had a whole set of knobs they had bought five years ago and no one had put them in. And I found out why.

Every one was a different knife, you know? Every drawer was a different screw. I had to go to, what's that, Home Depot, and buy 12 different sizes of screws to fix it, you know?

And then, but then they were very high quality handles. They were knobs, but they had cord lead into the middle of them and they had substance, you know? And when you open the drawer, it feels different.

It has some kind of, you know what I mean? Weight to it. So that's, your head feels like that.

The upper part of your head, there's some inner heat. There are physical reactions that happen to your head. And then it just feels like it's encased heavy.

And then the scripture says, deva mimba mayimba. It's not an unpleasant heaviness. It's a kind of a pleasant concentration of energy in the top of your head, okay?

Lepa cipampa tabo she. And then he gives an example to explain what it feels like. In the monastery, you are always, one of the main things to do when you're bored is to shave each other's head, okay?

Because you constantly have to shave your head in the monastery. So, you know, they don't have electric shavers. Somebody has to sit there carefully with a straight razor and shave your head.

And it's kind of like a day off. It's like going to the beautician. You say, you know, today we go, there's no debate today.

Let's do drashan. I'll do you, you do me, you know? And you sit there and it's kind of pleasant, you know?

Except in the winter, okay? And then it feels cold, you know? They put the, they splash water on your head and they start shaving.

And if it's cold outside, it feels uncomfortable. For some reason, they do it outside. I don't know why.

Maybe it's less mess. People do it outside their meditation cell for each other. But then sometimes what the guy will do, he'll go, they'll make a little fire and the guy will, he'll heat his hands.

And then he'll shave your head. And he'll keep heating his hands on the fire. And then they go, wah.

And you're supposed to go, wah, you know? And then they kind of hold their hands on your head. Sometimes they take a stone, like it looks like lava stone or something, and they heat that in the fire.

And then they hold it for a while. And then they put their hands on your head. And it feels like, wah, you know, like you get some reactions, okay?

That's how it feels when the prana changes in the upper part of your head. It's too concentrated. That's what it feels like, all right?

BYAG LA BSLAB PA TZAM PA RED PA LTA BU ZHIG CHUNG DE MA THAG SEMS MYUR MONGS PA'I PHYOGS SU GYUR NAS DGE BA LA GANG DOD RUNG SKUB MI RUNG BA NENG NEN GZHI NAS SEMS ZHING CANG KHYAS You will reach, right after that, a point where there's a resistance, right? If there's any resistance of the mind towards doing good things, right? Like somebody says, let's go to, I used to say, let's go to a movie.

And everybody would say, yeah. And I'd say, it's gonna be $18. And they're all like, yeah, but it's Star Trek, the new Star Trek movie.

What was the other thing? What was the Princess Leia thing? Star Wars.

You know, we were like in New York, and somebody said, hey, John Stilwell can get everybody tickets to the opening night of the new Star Wars movie, right? And everybody plopped out 50 bucks like that. Suddenly everybody had 50 bucks.

And then we were like, could we have a donation for the readers, you know, $6. And everybody's like. You know?

So, this resistance that you have to do a good deed, right? The resistance that you have to doing something nice. Nengye-wa-la-karma-du-du-ku-mi-ru-wa-ne-ngen-lenpa.

See, he's describing nengye-wa-la-karma-du-du-ku-mi-ru-wa-ne-ngen-lenpa as that subtle resistances to doing goodness, right? Subtle resistances to doing goodness where you are unable to rouse yourself to the goodness. Ku-mi-ru-wa means you are unable to.

Ku-mi is what you do to an Indian boa when you want it to turn. You like whack him with a stick, right? That's called ku-wa.

How would you say that in English? Very just too soft. Proud, proud is good.

Okay? Due to your subtle resistances to doing goodness, it's difficult to pride your mind, okay? But at this point, because the pranas which resist have been pacified, subdued, those pranas have been shut down.

Then suddenly, you can do anything with your mind that you want to, and that feels great. Your mind is under your complete control. Your mind is your slave.

Instead of a wild elephant. And it feels good. It feels great.

You feel high. Oh, I could do anything. Sim-jang-ke.

Sim-jang-ke. Then you feel mentally, you feel in control of your mind. Sim-jang, mental sim-jang.

Dey-chu-ru-sim-jang-je-me-le-ru-lu-la-kya-pa So, because of the shutting down of the prana, which is linked to subtle negativities, right? Another kind of prana rises in the body. A different kind of prana rises in the body.

What is that? They call it the le-ru-lu. The le-ru-win, okay?

What's le-ru usually mean? It means a tantric retreat where you spend one month doing mantras, right? It's called a le-ru.

But what is the word le-ru mean? It means you are fit to do, you know, like if you're supposed to, you're supposed to go play baseball. You know, somebody said, on Saturday we're going to play baseball.

You have to be fit. You have to have a glove. You have to have the right shoes.

And your body has to be, you know, that you're not going to have a heart attack running down from first base, okay? So, you know, you work out and you get in shape to play a baseball game. Then you are le-ru.

Le-ru means you are in shape to do that thing. Le-su-ru-wa, fit for work. Le-su-ru-wa means fit for work.

So there are ne-ne-le prana and there's le-su-ru prana, le-ru prana, okay? Le-ru prana. So a different kind of prana rises in your body, which makes you very fit, strong, clear, excited, engaged, right?

That different prana, lu-la-kya, lu-la-kya means what? Lu-la-kya. It covers the whole body.

It pervades the entire body. This new prana, I can do anything prana, spreads throughout the whole body. Gyu-pe, gyu means it courses throughout the body.

Lu-kyi-ne-ngen-len-don, jel-me. Then that prevents you from ever having that negative prana again. Jel-me, lu-gye-way-cha-wa-la, ser-na-lu-me-par, jin-du-du.

I got to look up something. Yeah. Ser-na-lu-me-par, jin-du-du-gu-lu-pa.

Ser-na-lu-me-par means you are happy to undertake any virtuous thing without any, what do you call it? Shubha means have it not up for it, right? Without being not up for it.

Shin-byo-shin-yang-way-lu-shin-jang-kye. And then suddenly your body feels like a feather. They say like cotton, like a wisp of cotton in the wind.

Your body feels light. If you do yoga well, you don't have to go crazy. I mean, the point is not that you can do a handstand.

The point is that your body feels like a wisp of cotton during deep meditation. And then that's the reason to do yoga, right? So your body feels light, strong, fit, and you sit down in meditation.

de-la-ten-ne-re-cha-shin-du-de-way-la-shin-chen-gyi-lu-shin-jang-kyi-de-way-nyam-chen-po-kye, from this practiced feeling of the body and lightness of the body, suddenly you get a bliss. Okay? What do you call it?

You get like jolts. Not jolts. You get...

It's like a euphoria, but it's physical. Yeah, endomorphin rush in the body. Okay?

It's not just tingle. It's like a feeling of bliss, ecstatic, physical bliss. Near orgasm, right?

All right. It feels like really light, strong, and turned on, the body, okay? da-du-nya-pa-shak-te rang-ru-la-so-pe-ma-wa-shen-yang ka-yang-me-char-wa-ru-kyang-me-ten-la-ten-nyam-chen-gyi-sen-shin-jang From that, you get mental shin-jang, where it feels like you are sinking into the object.

So that's the first time he's mentioned that feeling. Somebody mentioned it with their teacher, where you're sinking into the object. You feel like you are lost in the object.

And you don't get any other perceptions coming up in your mind, okay? You're not even aware of your body. You're not even aware of your body.

You're not aware of your body anymore. And your mind feels like you have sunk into the object. You don't feel separate from the object anymore.

So it's, de-nyam-chen-po-kyi-ne-sem-ga-ya-ya-wa. And then you get this really happiness as opposed to physical bliss. So first comes physical bliss, and then comes an emotion of deep, deep happiness, deep pleasure, okay?

We're almost done, okay? I just don't know where to stop in all this pleasure. Uh, maybe we stop there.

Uh, ni-pa-ne-mi-ti-pa-ta-pa-chu. I'll go one more line, then we'll pick it up in the middle of the place, okay? Ni-pa-ne-mi-ti-pa-ta-pa-chu.

And then you get kind of a, what do you call it? Paradox? What do you call it when there's a problem?

Dilemma. Who said dilemma? That's good, yeah.

Then you get sort of a dilemma. Have you lost the object?

[Говорящий 2] (1:36:59 - 1:36:59)
Ah.

[Говорящий 1] (1:37:01 - 1:37:40)
Yeah, because you're sunk into the object, right? Uh, you're sunk into the object, and then you feel like, where'd the object go, okay? Because it doesn't feel like it's out there anymore.

It feels like you're in it. It feels like you're sunk into the object. And then you might get a little weird feeling at that moment that I lost, maybe I lost the object, but you're in the object, all right?

Okay? We'll stop there. Nibbo, it's page 360, the third line, okay?

He's about to get to shamatha, and you can feel it, right? You're close to shamatha.