«Дар освобождения», курс 2 «Прорыв к высшей реальности», занятие 3

[Говорящий 1] (0:04 - 23:41)
Let's go back to the sunlit room, ready? Watch your breath. Just a single object, your breath.

There's only one thing in the world, it's your breath. Picture the room. Small room on the side of a mountain.

The sunlight pouring in softly, gold sunlight. Golden color. Out the window you can see blue sky, mountains across the valley.

Come into the room, bring your mind into the room. And the golden sunlight. Your teacher is in front of you, knees to knees.

You can feel the warmth of their body against the front of your body. Then you both raise your eyes and look into each other's eyes. And just look at their eyes.

Just one thing that you're thinking about. Just one thing that you're looking at. There's nothing else in the world.

No other places, no other thoughts. Just the one thing. Just looking into their face, seeing their eyes.

Feel this love coming from their eyes. Relax into that love, surrender to that love. Don't think about anything else.

Just feel the love coming from their eyes. Relax, be contented without talking. No movement, silence.

Contented with the silence. And take that as sustenance. Surrender into their eyes, relax.

Don't think of anything else. And feed from that. And slowly come out.

Then you can open your eyes. Okay, we're going to start the poster. So get your poster ready.

This should be interesting in a small room. Try to get it to where you can ride on it if you have to. Maybe you can curl it up or something, I don't know.

You can make noise, it's okay. We're going to be working here at the bottom. So if you want to just get that part up.

You're working at the bottom of the picture. Can anybody not get a poster if they want a poster? You're okay?

Okay. Alright, so we're going to start here. Where the monk has the monks at the bottom of the path.

And I'll be referring to the numbers. You can see handwritten numbers. One, two, three, four, five, six, seven, eight.

So number one here, under the monk's feet. It says Semjogpa. What's Semjogpa?

It's the very first level, right? Just put the mind on the object. Just putting the mind on the object.

You've got the instruction, the translation is below. And we're talking about number one. It's called setting the mind on the object.

In the instructions below, you'll see a number one in brackets. Followed by a one with a half parenthesis around it. That number, the second number, refers to which number level it is.

So the second number is telling you that you're at level number one. And we translated it here as setting the mind on the object. So the monk is just starting out the meditation, and they're just setting the mind on the object.

How many crooks in the path, if you include the beginning and the end of the path? How many bends in the road? Oh, now you're rolling again.

Anyway, roughly it's supposed to be that the bends in the path roughly correspond to the nine levels. Not exactly. I think he throws in two at some places.

One is here. Two is here. Three is here.

Okay, and it goes like that for us. So he's at Samjhagpa. Samjhagpa doesn't have nepa, doesn't have staying on the object.

Some tiny, like do flies stay on cow pies? Briefly, okay? Tiny, tiny little landings on the object, okay?

What do you call that in aircraft carrying? Touch and go, yeah, touch and go. He got some award for doing touch and go, so, you know.

So just touch and go on that, you know. And then he's getting ready two different weapons, as you see. In his hands, there are two different instruments, I should call them perhaps.

He's going to try to tame this elephant and this monkey. All right, which you can guess what they might refer to. In ancient India, when you try to tame an elephant, you need two different instruments, okay?

I forget, they're called mahout, I think, in India. A mahout, an elephant trainer. I hear they bond with an elephant, like you have one elephant for many years and they only respond to one mahout, you know.

So then they allow that, through many years of training, they allow that person to ride on their back. If you're a mahout, you need two different instruments, okay? In his left hand, you can see a hook with a chain, okay?

So I'm going to call it the chain, all right? You can see a hook with a chain. There must be some word for it, I don't know.

But that one's used to draw the elephant back. So when the elephant gets out of control a little bit or goes too far or wanders off, then that's a chain that you use to pull the elephant back, okay? In his left hand.

With a little hook on the end of it, okay? I'm going to refer to it as the chain. The chain in Tibetan is called dzenpa.

Say dzenpa. Dzenpa. Dzenpa is, I think, how do we translate it down here?

I think it's recollection. Did we translate it? Oh, bringing the mind back to the object, okay?

You can call it recollection sometimes. You can call it bringing the mind back to the object. So the chain in his left hand represents bringing the mind back to the object, which implies what?

That it left, okay? So dzenpa or recollection, you can call it recollection, is required to bring the mind back to the object once it has lost the object. So we had nine levels.

We have six powers. We have four states of mind. But I didn't tell you about the five and the eight, okay?

There's a five and an eight also. By the end of the week, you're going to have to know these five different sets, these five different groups, okay? Nine levels.

Six powers. Four states of mind. Five problems of meditation.

Five classical problems of meditation. Everyone who ever tries to meditate goes through these five problems, okay? So you're going to have to know the five problems.

And then there are eight corrections or antidotes to the five problems. So you're going to have to know a nine, a six, a four, a five, and an eight. By the time we're done, you should have those in your mind, you know?

You should be able to—I want you to know them backwards and forwards, okay? In theory. You just—these are—when Ken Rinpoche learned to drive, which was a three-year traumatic experience for both of us, he had never ridden a bike.

He had never seen a car until he was, like, 40. Anyway, it was pretty scary. The written test was easy.

Why? He memorized the driver's manual in, like, a week. And then he got 100 on the test, okay?

The driver's—the driving test was a different thing. But—so it's good to have the manual in your head. And then you can just pull it up.

You can say, oh, I'm having a problem. What problem? Problem number one, okay?

So you can relax, Nicole. Let's go over problem number one. I hope it's okay to throw at you pieces of the nine and pieces of the six, okay?

So don't—by the end of the week, you should be able to say, oh, nine goes in between problem, you know, and this power and that level is happening, okay? You should be able to do that by the end of the week. Not right now, okay?

I'm just throwing out things to you. But given where the monk is, we better talk about the purpose of tenpa, okay? So tenpa, or bringing the mind back to the object, is required because the first of the— let's go over the first of the classical problems of meditation.

What's the first problem you will encounter when you decide to become a meditator? Yeah, say le lo. It's the only Tibetan word that sounds like the English.

Le lo. And it means laziness, okay? I prefer to translate it as not feeling like meditating, okay?

That's different, right? Maybe they're the same in the end, but I don't feel like doing my yoga today is probably the same as laziness, right? But it sounds better.

So it's just this thing, you know, like you're not being evil or bad. You just don't feel like it. So le lo, problem number one of meditation, classic problem number one, is I just don't feel like it today.

I'd rather do something else today, okay? So that's the first problem. How do you— And that has four corrections, and that's why there's more corrections than problems, okay?

Because number one has three extra corrections. Say depa, dumba, surwa, shinjan. Depa, dumba, surwa, shinjan.

Those are the four corrections for le lo. I like that. What is it?

Le lo. You got me on my knees. Okay.

No, le lo. Okay. It brings you on your knees, okay?

So what's depa? What is depa in Shraddha? That's what they call Guruji's grandson.

They corrupted his name. What do they call him? Shraddha.

It's Shraddha. Okay? His real name is Shraddha.

Shraddha means what? Faith, okay? It's related to hrda.

[Говорящий 2] (23:42 - 23:43)
Heart.

[Говорящий 1] (23:43 - 26:13)
Which is heart. Yeah, they come from the same root, okay? So faith means heart.

Like hrdaya. Heart sutra. So, Shraddha.

Faith in the high traditions of ancient India doesn't mean what it means in English. It's a much different thing. Shraddha or faith means admiring a thing for a bunch of reasons.

Okay? Admiring a thing for a bunch of reasons. It's called dangway depa.

In Tibetan it's called dangwa. Dangwa means clarity. In the sense of clear water.

So the word for faith in Tibetan is clear mountain spring water admiring the qualities. Right? Which implies that you have a list of qualities in your mind about why you like something.

Okay? So, which are called yuntens or gunas in Sanskrit. Okay?

So you have a, in your mind you have a list of stuff. In your mind you have a list of cool stuff that you like about something or somebody. Okay?

So shraddha towards a person would mean, let's say towards a teacher, when you have shraddha, in this tradition, in this lineage, it should derive from a mental list of good qualities that you make about them. And we compared it in the November teachings to falling in love with your high school boyfriend or girlfriend. So, whether you're totally aware of the process or not, when you meet a new girl, when you're 16 or 18 or whatever, you are making lists of things you like.

In your mind, you are making lists. Like, I like her hair, I like the way she dresses, I like the music she listens to. Stuff like that, etc.

And usually the more things on the list, the stronger the faith will be. You see? And the more lasting it will be.

If you base the relationship with somebody on one or two qualities, it's very likely to change. So normally, good shraddha, strong shraddha, should be an ever-expanding list of cool stuff that you notice about somebody or something. In this case, what?

[Говорящий 2] (26:15 - 26:17)
Meditating. Meditating, okay.

[Говорящий 1] (26:17 - 31:09)
Just meditating. Okay? So, the very first antidote to not feeling like meditating is to sit down and make mental lists about the cool stuff that's going to happen to you if you meditate.

So that's... You do it automatically with a girl, you do it automatically with your food, you do it quite naturally with your enemies, people you don't like. You're constantly making lists of things you don't like about them.

Like, if I ask you, who's the person who most irritates you, you could say, so-and-so. And then if I said, why, you would have at least ten immediately recollectable anti-qualities, you know, things that bother you about them. Because you have meditated on them, because you have allowed that to take over your mind, and you've reviewed it constantly, and now you have a nice solid list of five to ten top irritating things about them.

And you can tell whole stories about them to people, like 20-minute accounts of some harm they have done you or something irritating about them. So now, try to do it with meditation. Try to do it with your...

Think about meditation. If you can't name ten reasons to meditate off the top of your head, quickly, at any given time, you won't meditate. You'll get lay low, okay?

So, you should be able in your own mind to call up reasons why you're meditating. In the same way, it's not difficult to call up reasons why you're in love, right? Let me count the ways, right?

So with your meditation, it should be, let me count the ways, okay? People, give me something. Just raise your hand and I'll call on you.

Give me some reasons to meditate. Just off the top of your head. No, raise your hand.

Okay, Darcy. Yeah, I mean, we kind of... What do you call it?

We tend to talk down of that as a reason, but it does make you calm and peaceful. It makes you calm and peaceful. Insight.

Yeah, it makes it easier to crack spiritual problems, or go to deeper perceptions of things. Yeah, just in general, if you meditate regularly, properly, your mind is really sharper than other people. So like Michael Gordon, if those of you who know him, I mean, he made a $50 million company, was bought by Estee Lauder, I think.

And I asked him one day, you know, why do you think? And he said, well, I just have, my mind is faster, and I say, why? And he said, he said, Geshe-la, I learned TM when I was 18 or something.

Transcendental meditation. Which I think is sort of like, I don't know, the Gumby of meditations. But, I'm sorry, SpongeBob now?

What are we up to? We haven't gone past SpongeBob? Are you sure you're not just having an older child?

No, there is, no, there's those, those rubber band things that the parents have to pay for. Plain old rubber bands with a twist in them. That are somehow extremely significant.

Okay. She's got, yeah, yeah. Okay.

I wish I had the company that makes them. Anyway. Why did I mention that?

Oh yeah, TM was that. But anyway, he never stopped. Like it's, my boss used to talk about this guy they found in Iwo Jima, 30 years later, still defending one of the caves.

You know, his rifle was all rusted away and nobody ever told him to stop. You know, and he was ready to kill somebody who walked in the cave. And, why did I talk about that?

Oh yeah, so he never stopped his TM. Everybody else stopped, they called it off. And he didn't get the message.

And, he did five minutes of rubber band meditation. And it worked, okay. His mind became extremely sharp for business.

Next?

[Говорящий 2] (31:10 - 31:10)
Stop suffering.

[Говорящий 1] (31:11 - 31:12)
Say again?

[Говорящий 2] (31:12 - 31:12)
Stop suffering.

[Говорящий 1] (31:13 - 31:54)
Yeah, stop suffering. That's a good reason to do anything. Is that, if you become a, a good person, not even a Buddha, I think, just if you become a good example, it will proliferate.

People will see you and they'll say, I would like that also. I gave the Harry Met Sally example in, in mainland China and I, I was, I was sternly told afterwards that that, that wasn't appropriate for a Chinese artist. Apparently a monk is not supposed to get up and make orgasm sounds in China.

[Говорящий 2] (31:54 - 31:57)
Okay. All right.

[Говорящий 1] (32:01 - 34:41)
Oh, do you know the Harry and Sally, Harry Met Sally? For the one person who didn't hear that story. I didn't see the movie, I just saw that select section from it.

And, in some, I don't know, Academy Awards thing. But anyway, they were, apparently the guy meets the girl and they go out to dinner. And then they're having a quiet dinner in a very expensive restaurant.

And, for some reason the lady goes into orgasm and making those sounds. Okay. They're sitting at the table.

He's not touching her, he's sitting across the table. And then, some very wealthy lady walks in with a white suit and gold chains and, you know. And, she sits down and she's like, everybody in the restaurant is like, staring at them.

And she sits down and she stares at them. And then, the waiter's over here, standing there waiting for her with this towel and the menu, you know. And then, finally he like, hits her on the shoulders.

What, you know. And, he says, Madame, you know, here's the menu, what would you like to have? And she doesn't take her eyes off of Sally.

I guess it's Sally, I don't know for sure. But she says, I'll have what she's having. Okay.

So, with meditation, is that, if you seem to be happy, if you seem to be unusually happy or unusually successful, I mean, somebody come up to Michael Gordon and say, what happened? You know. And then he'll say, I meditate every day.

Or you'll say, I meditate every day. And it makes me really happy. And then, we always talk about bodhichitta, it's some ideal, you know.

Like, some bodhichitta, somehow you're going to get bodhichitta and then somehow it's going to save the world. But it's more likely to happen that you just seem very happy person. And you seem to be very contented and satisfied and concentrated and tender towards people.

And then people will ask you, what are you doing? You know, I'll have what she's having. You see, I mean, they'll say, whatever you're doing, I want to know what you're doing.

Okay. So, there's the, where did it go? I think there's this new model of bodhichitta that you are so happy that other people get attracted to you and then they ask what you're doing.

And you say, I'm meditating. And then you say, you got to know, all you got to know is the nine, the six, the four, the eight, and five.

[Говорящий 2] (34:45 - 34:45)
So, yeah.

[Говорящий 1] (34:45 - 36:03)
Another one? Another reason? Yeah, he said it makes the power of your good deeds stronger.

And I think that relates to, you know, we're undertaking a ten-year journey through the lamrim, through the steps to enlightenment. So, the selling point that Pabongkha Rinpoche gives for meditation is that it will enable you to succeed at each of the steps. At each of the, realizations are called lamgirimba.

Okay. Lamrim. So, lamrim refers to a book, a genre of literature.

But lamrim also means each of those realizations that you need to, those are like small Mount Everest that you have to climb to get to the goal. So, when he sells meditation in the book, he says, if you learn to meditate well, then when you get to death meditation, you have the instrument is ready. And then when you get to leisure and fortune, the instrument is ready.

And then when you get to the perfections, the instrument is ready. So, it's an instrument that will be applied to each of the lamrims as you go through. Next?

Is that all?

[Говорящий 2] (36:05 - 36:10)
You work at the planetary level and you can see patterns 500 years out.

[Говорящий 1] (36:10 - 39:02)
Yeah, yeah. She said you could work at a planetary level and see patterns 500 years out. Which is called munche.

Okay. Say munche. Munche.

Abhijna. Which means, the ability, it means, what do you call it? Miracle powers.

Siddhis. And these are considered lesser, but they're important. For example, the ability to read other people's minds, which is particularly useful in a bar.

I'm just kidding. The only time I've ever been to a bar was when my bus broke down outside a bar on the way to New Jersey. But also useful when you're trying to help people.

Because then you know what's wrong with them. You know what they need. You can read their mind and know what they need.

So that's one city. We could just start listing cities, right? You can fly.

I think useful, you can see the future. And it doesn't start in connection with seeing emptiness directly. It's direct.

You see events 500 years out, for example. But on a day-to-day level, it's intimations of what's going to happen which allow you to act in ways which are more successful in your life. So you have intimations or hints or feelings about what's going to happen.

And they're true and you don't even notice it. You just act on them. You're acting about a month ahead of other people or a week ahead of other people.

And you may not even be conscious of it. And you're just more successful than other people because you're actually getting incomplete pictures of what's going to happen. So you invest in a certain stock or you hire a certain person or you take a certain retreat camp or stuff like that.

People say, oh, they seem to make the right moves. And you may not even realize why you're doing it. And it's because you have a slight, you're developing a slight abysmia, a slight clairvoyance.

So all of those depend on meditation. And they are not, even just to be a good baseball player, to know where the ball's going to come somehow or to make the right move in the military or stuff, you just know what's coming next and you do the right thing. Okay?

Next, another one?

[Говорящий 2] (39:03 - 39:06)
You won't have any spiritual progress if you don't meditate.

[Говорящий 1] (39:06 - 43:29)
You won't have any spiritual progress if you won't meditate. Yeah, if you're talking about the five levels of, the five paths, which are expressed in a famous scripture from China in a certain mantra. Jedi, Jedi, Bolo, Jedi, Bolo Sanjedi, Bori Soha.

Jedi, Jedi, Bolo, Jedi, Bolo Sanjedi, Bori Soha. Which is Gati Gati, right? So what Chelsea's saying is that to move up through the five levels of spiritual development, the classic levels that the Buddha talked about, which we're not getting into here, you must be in a state of meditation.

You cannot move from one level to another unless you are at level nine or level eight or something like that. You can't progress. It's not possible.

You only get, what do you call it? Rinpoche used to say graduating, promoting. He used to say you only get promoting if you are in deep meditation.

You can't move between levels unless you're in deep meditation. So it's not possible for you to go higher than you are now unless you can reach deep meditation, like level eight or level nine, something like that. I don't know.

I'm pretty disappointed in this list. Yeah, try. More single-pointed than all aspects of life.

Yeah, more single-pointed than all aspects of life. I would say, along with that, in my mind, the ability to really enjoy a thing. You see?

Because we tend to, Americans seek to enjoy them in quantity or in the number of events, the number of activities you can undertake, right? And I think rather we don't have our capacity as much as some other countries to, like in France. I used to think of French people.

I thought they were just too hung up on food and that it was a bad thing and that they probably ate all day. And then I got to France, and I sat down for a meal, and I was on my laptop. It was in Paris, in Montmartre.

And I pulled out my laptop, and the waiter looks at me, and he's like, Monsieur, this is a restaurant. And you can't taste the food. And I put the laptop away.

And then I ordered a meal, and it comes out with a big plate with two asparaguses on it. And I'm like, I thought this was the country where everybody ate. And then he's like, and then he went into this long explanation of why you have to focus on the taste of the asparagus, and you chew it slowly, and you taste it.

And you take time, and you taste it. And it came out that he expected me to stay in the restaurant for at least two hours. No, and he was serious.

He said, you can't enjoy the thing unless you give it some time and you give it some attention. And then I realized they don't overeat. They just enjoy it because they're focused on it.

And they, what do you call them? They like get the most out. Eating two pieces of asparagus, somehow they see 14 different experiences in there.

And it's really happening. And that happened all over France. We were in, I forget the name of the town.

Anyway. It was the same thing. Explaining why this garlic soup had 18 flavors in it.

And then it really was there, an American would just gobble. The Americans are like, Pringle. What kind of Pringle?

And then I played a French pie like that. So yeah, it's a single point. What I'm saying is that the capacity of being concentrated allows a much more enjoyment of life.

Just to be able to concentrate on anything for an extended period allows you a deeper enjoyment of everything. Anything, yeah?

[Говорящий 2] (43:29 - 43:32)
You mean stop death and create a blissful paradise?

[Говорящий 1] (43:33 - 45:02)
That's another one. She said stop death and create a blissful paradise. Yeah.

But why? Because you see emptiness. I mean, nobody's said that yet.

I mean, that's number one. You can't see emptiness directly if you don't get the love of mind. It's not possible.

It will never happen. You cannot stop your jealousy, anger, desire, other negative states of mind. You cannot help other people really unless you see emptiness directly.

You are excluded from that experience forever if you can't get the love of mind. So that, and there's other levels. That's not the end of concentration.

There are seven higher levels of concentration beyond level nine, but we don't need to go there. Level nine is enough to see emptiness, and then you can stop there because that's like making a telescope that can see, I don't know. You don't need a Hubble telescope to kill a deer, you know?

They exist. Those levels exist, but they're not meaningful if all you want to do is shoot a deer. You just need a certain scope, you know?

And that's enough. So that's the big reason. Any more?

I'll do one or two more.

[Говорящий 2] (45:03 - 45:07)
If you meditate in the morning, do you actually lose your calm for the day?

[Говорящий 1] (45:07 - 47:33)
Yeah, if you meditate in the morning, you change the rest of the day, okay? The act of meditation changes the rest of the day. A couple of reasons, okay?

One is that you're working at the core of the mind. When you meditate deeply, you're not really in your head, okay? You're in the mishigpe tigre.

You're in the tiny space within your heart chakra from which the world is flowing. So if you meditate every day at that place, then that actually changes the events of the day. It's like that movie.

What's that movie? Groundhog Day, is it? Is it?

I didn't see it. I heard about it. They go through the day again, but it happens differently or something?

Like he goes through six different versions of the same day or something? Oh, that isn't what I thought it was. I was thinking more like a movie where the character does a small different thing.

Oh, okay, yeah, early in the day. And then later in the day, the whole day changes. Or those movies where people come from the future and they say, we're going to shoot you if you touch anything because then Napoleon won't be born and Lincoln won't have a chance.

You know, like that. So if you meditate in the morning. Somebody told me you have to talk to Americans in terms of films because that's the only thing that's real to them.

So anyway. Now they say it's true. I saw it in a movie.

So anyway. Where were we? Oh, yeah, you can change the whole day.

You change the way the day flows by meditating at the core of the heart chakra, which is where you are when you're concentrating. You, what do you call it? You change the course of the history for the day.

The day will happen differently because you're fooling around at the seed core. There was something else there. I don't remember.

What else did you say? Change the day.

[Говорящий 2] (47:34 - 47:34)
The karma.

[Говорящий 1] (47:35 - 49:12)
Oh, the karma for the day. Yeah. I don't know.

Oh, yeah. I wanted to say one more thing. Dom-le chung-we tsultrim.

I think it's called dom. I can't quite remember. I think it's called dom-le chung-we tsultrim.

Here's an interesting thing for you to think about. If you spend a half hour in meditation in the morning, you won't have time to argue with somebody during that half hour. There's a whole theory of Buddhist meditation that says the reason it's so cool is that you don't have time to do all your normal bad deeds while you're meditating.

Like, you can't kill anybody while you're meditating. You can't lie to anybody while you're meditating. Anytime you talk, we learned that after the last three retreat.

The minute you start talking, you start lying. Or you start exaggerating, in my case. But we almost can't speak without making some kind of, you know, small lies, small exaggerations.

And then if you sit quietly without talking for a half hour, you miss that. You've got, so 23... 0.5 divided by 24 is about 2.5% or something? Anyway, you get a little... Your day will go better because you've got 2.5% less bad karma than you would have had if you had stayed silent for half an hour. Okay, one more.

[Говорящий 2] (49:13 - 49:25)
You get a kind of spaciousness where you can consider what you think about what you're learning. And it seems to apply into all the events of the day. So you can become a more assertive person rather than...

[Говорящий 1] (49:26 - 51:00)
Yeah, I think you get more introspective. Yeah? And...

You learn to watch the state of your own mind. Right? So then it's a lot better.

If you start to get angry or things like that, your own mind is... You learn to watch your own mind. Most people...

Why is consciousness the fifth skanda? And why is colors and shapes the first skanda? You know, physical stuff.

In the scripture they say it's because of ease of observation. Like, feelings are lower than consciousness because it's not hard to be aware of how you feel. It's easiest to be aware of colors and shapes.

It's fairly easy to be aware of how you feel. But it's rare to find a person who's reflecting on the fact that they are conscious. You see?

You take consciousness for granted. You are aware. You are not dead.

You are not a log. You are not a stone. You have consciousness.

You are... Right now you're aware. That's a tremendous karma.

Extremely rare karma. And you have awareness. You have awareness of the world.

To be aware of your awareness is very rare among people. If you're meditating, you can do it. You're aware of the state of your own mind.

And then you can fix your mind. But most people aren't even aware of their mind. They're just in it.

All right. So... I'm going to push a little more.

I hope you don't mind. What were we supposed to do?

[Говорящий 2] (51:01 - 51:04)
We were supposed to have dinner. We were supposed to have dinner.

[Говорящий 1] (51:04 - 51:05)
At what time?

[Говорящий 2] (51:05 - 51:06)
20 minutes ago.

[Говорящий 1] (51:06 - 51:07)
20 minutes ago?

[Говорящий 2] (51:07 - 51:08)
They're probably running late anyway.

[Говорящий 1] (51:09 - 52:35)
They're probably running late. Okay. We'll go another 5 minutes.

So we just... We just addressed the first of the eight... Corrections.

The antidotes. Okay? We were talking about making lists.

Depa. Shraddha. We were talking about making lists of why it would be cool to meditate.

Okay? And those got to be in your mind at any given time. You know?

Like, somebody come up to you and say, Why do you like maple-covered donuts? And you say, Well, there's the... the crunchy part.

There's the slick part. There's the... the little bite of the maple taste.

And, you know, you got to be able to do it with meditation or you won't meditate. So... Conversely, if you find yourself avoiding meditation, you might want to...

Do a little meditation on how good it is to meditate or all the benefits of... Got it? If you find yourself not feeling like meditating, review the benefits of it.

That's the classic antidote for the... The first of the four antidotes for the first problem. Depa.

Which leads automatically to Dumba. Which is the second... fix for the first problem.

Which is what?

[Говорящий 2] (52:37 - 52:38)
Desire, wanting.

[Говорящий 1] (52:38 - 53:35)
Yeah, you want it. You want it. You see?

If you... Going back to the high school girlfriend analogy, you make a list of how cool she is, how she listens to the right music, you know, all the cool things about her. And then what does that trigger?

A desire. A desire to ask her out. I mean, I'm talking high school.

Like, you're scared, you know? And then... But you've got all these...

Sooner or later, the list overcomes the... This being scared. And you're just compelled to ask her out.

You know, even if you're going to get, you know, what do you call it? Blown off. Because you've been making a list, you're inspired to try.

You know? You try. Dönba means I want it.

You know? I want to try it. Dönba.

Dönba. Dönba. Then...

So what? Say again?

[Говорящий 2] (53:36 - 53:36)
So what?

[Говорящий 1] (53:37 - 57:43)
Means what? Yeah, then you move. You move.

So what means you move? You do something. Okay?

You do something. You ask her out. Okay?

You check. You keep seeing her and making lists in your mind, more and more lists in your mind, until it reaches a... What do you call it?

Watershed threshold level. And that drives you to want her. And then the wanting drives you to take the risk.

And you move. You say something. You do something.

So what? So, so what means... If you want those meditation things bad enough, you will get on the cushion.

It means get on the cushion. Okay? You will get on the cushion.

Okay? You'll sit down and get on the cushion. Okay?

That's dönba. You got a few more minutes. What's shinjang?

Shinjang means you get really good at it. You just get really good at it. Shinjang.

Okay? Mentally and physically. It's always divided into mental shinjang and physical shinjang.

Your body... You sit down to meditate. And it just click.

You know, your hands come down on your knees. And physically there's just this click. You're in the groove.

Shinjang means in the groove. Shinjang means in the groove. Like yoga.

If you do yoga a lot, I get a lot of, what do you call it? Sinus congestion. And there's something about the yoga.

It opens up some kind of channel that I get a discharge of... What do you call it? Is there a polite word?

It's not. No. It used to take maybe 45 minutes.

And yesterday I did half a sun side of thinking. And it all came out. You know?

Like that. What used to take 45 minutes came out on the one side of a sun side of thinking. And that's shinjang.

Okay? So shinjang means you're just physically in the groove the minute you start. And then mentally...

Mentally you're deep within a few seconds. And you're pretty... You guys are good.

I felt it in the room. People in China are awesome. I don't know why.

I don't know. China and Taiwan, they're awesome. I think it's thousands of years of...

Despite all the recent political things, there's something there. And you say let's meditate. And then a thousand people are just totally silent.

And nobody's even like sniffling or anything. And it's weird. In a prison also, high security.

What do you call it? Maximum. 20 years to life for us, they have the same feeling.

You say let's meditate. And this curtain comes down. Boom.

That's shinjang. Okay? So those are the four.

Paradoxically, you don't get to shinjang until the end of the process, right? So I've been studying some scriptures of why... How do you put...

How does antidote number four come to a person who's just starting to meditate? And then the scripture says, well, relatively. Okay?

Like you don't really get to number four until much later. Meditation doesn't become high enjoyment until later. Okay?

It doesn't become blissful until later. But it certainly prevents lelo. Okay?

So real shinjang might take a while. But it certainly stops you from... What do you call it?

That resistance to... You can call lelo as a resistance to meditating. All right.

So we got the first of the five problems. We got the first four of the eight antidotes. We're up to the second of the nine levels.

We've talked about the... We didn't talk about the first of the six powers. And we don't have any of the states of mind yet.

Are you with me? Then you get to have dinner. Okay?