«Дар освобождения», курс 2 «Прорыв к высшей реальности», занятие 20

[Говорящий 1] (0:00 - 0:37)
I think if you slurp or cough during the meditation, it's like somebody's asleep and they're being sustained by the sleep, and you like bang on their shoulder, you know. Try really hard not to. Again if it starts to come through your nose, just open your mouth and breathe through your mouth and let it drip.

It doesn't hurt anything. One good slurp. It's like shaking somebody awake.

Somebody's deep asleep and they were really tired and then you like, so try, try really hard.

[Говорящий 2] (0:57 - 7:04)
Watch your breath, please. Then go to the golden room. You watch the sky outside.

Then look down and see the mountains, separated from you by the valley, covered with light. Come back into the golden room and ask your teacher to please come. Sit with you.

And they put their hands on your hands. Focus very specifically on the touch of their hand.

[Говорящий 1] (7:05 - 7:07)
So you don't even see them really.

[Говорящий 2] (7:08 - 11:24)
You have some awareness that they're there, but the object of the meditation is the touch of their hand on your hand. And be contented with that touch. Don't think you need to go anywhere else.

You're just alone, silent, in a room with your teacher. They're just touching your hand and that's all. No place else to go.

Nothing else to do. If you lose the object, you think of something else. The mind gets sleepy.

You try to cut through. Ignore. Try to erase the luminous golden qualities.

Try to enjoy the touch more. Be satisfied, contented, be willing to study. Feel a sense of relief that you're not bombarding yourself on the laptop.

You're just there, quiet, in a room, and feed off that relief. Feel the sense of sustaining dedication. Now try to observe your sheshin.

[Говорящий 1] (11:25 - 11:37)
Try to watch your watchfulness. Isolate that state of mind and watch how it steps in when the mind wanders or gets dull.

[Говорящий 2] (11:39 - 15:31)
Observe your own capacity for observation. Then watch the part of your mind that pulls your mind back. The capacity of the mind to pull the mind back to the object of meditation.

Again, try to connect with your nav, with a feeling of relief almost, or contentment that you can be still and stay still and quiet. It's enough. And slowly come back to this one.

Slowly open your eyes.

[Говорящий 1] (15:38 - 19:49)
We were talking about a description of level nine. It's not in your chart. It says, ,'DOD SEMS SREG CIG PA ZHIN NAS BYAS THUN PA, ,'DOD SEMS SREG CIG PA ZHIN NAS BYAS THUN PA, We talked about DOD SEMS. DOD SEMS means that state of mind was still in the desire realm. Meaning what? If you had sustained that state of mind for a long time in this life, you would be reborn into a desire realm. And then it was SREG CIG PA.

It was on a single object, a kagra, and it was good. It was autopilot. No agitation, no dullness.

And lots of rar. By the way, when you get home, try to remember what your SREG ZHIN feels like. What does it feel like to watch your mind?

Sometimes look for your watchfulness during meditation. Look for your watchfulness and see how it's doing. And then sometimes watch your mind, bring your mind back.

Look at your recollection, your capacity to bring the mind back. And then sometimes, I think maybe the most important thing of all, check in on your rar. See if you can...

Sorry, that speaker is not working. Is it? No?

That speaker died. Better? Better?

It's back. Check in on your rar. I really can't overemphasize the power of a feeling of contentment with the situation.

That's enough for me. I would like to just be here with you, okay? You had rar in the car with your high school boyfriend from 12 to 4.30, okay?

And then your mom came out and knocked on the window. And just time passed. And I remember that one time.

The lady's... Who is her father? Anyway, banging on the window.

It's that kind of feeling, like I don't have any place else to go. So try really hard to bring up that sense of contentment. A sign of it would be...

A sign that you have it is that in your normal life you're able to sit in a chair quietly, focused, and not get on your computer, and not use your cell phone, and not check your email. Otherwise you really do have a problem. I think all these modern devices...

And every generation has had modern devices ever since papyruses and stuff. They distract you. And they keep your mind busy.

So be very careful. Dundee Sopoa, right? One of the conditions for meditation.

Don't get overly busy or overly stimulated. Television's really bad. Newspapers are really bad.

I think email is a step up on the distraction. I'm not sure you can meditate well and do email in the same day. I don't know.

But I know everybody would die if you didn't do email.

[Говорящий 2] (19:49 - 19:50)
So...

[Говорящий 1] (19:52 - 43:49)
What you might do is set a time of day that you do email. Like, I just do it once a day. You don't need to be up-to-date, up-to-the-moment.

Whatever people emailed you about, you can know about tomorrow. It's not going to matter that much. And we get more and more addicted.

The more you use it... I have to have it on almost constantly now. And I'm checking every few minutes to see if someone's written me a new email about the talk in Singapore in June.

You know what I mean? And it's okay. Tomorrow would be okay to read about it.

So maybe pick a time of day that... Nowadays I try to do my emails in the afternoon. I pick a time when my mind is pretty much useless for anything good.

And then I do my emails during that period. It doesn't require my fresh morning state of mind. And it will disturb my sleep.

Most of the emails I get would disturb my sleep. So, you know, afternoon is a good... Your load time is a good time to do your emails.

But try to just observe your life. Do you ever just go for a walk? Or do you ever just sit in a room quietly by yourself?

Without doing nothing, but without doing anything, you see? Can you just relax and be with yourself for 10 minutes or 15 minutes? And if you cannot, I don't think you can meditate.

All right. So I'm going to the actual text now. I haven't done this yet as far as the meditation side of things.

I've been working against a poster. At this point the poster gets a little sparse. Like they're just naming the states of 9 plus states and they don't explain them.

So what I'd like to do is to go to the original text by Pabongkha Rinpoche. And this happens to be what he's talking about just before he gets to the emptiness part that you started with this week. So he's bridging between level 9 plus and all the emptiness stuff we've been talking about.

That's where he is in the text. DE NI DE SEMS TE GCIG PAS ZHI NAS BYAS THUN PA So you have to get used to the word shamatha. You have to get used to the idea of shamatha and vipasyana.

So now we're on a whole very important subject. There's a very high state of meditation called shamatha. Sham means peace, right?

Sham means peace. Calm comes from that word. And ultimately quiet comes from that word because they both come from krisham which came into Latin and other Romantic languages as quorum, as in calm.

Ksham changes to calm. So calm or quiet, they all come from sham. So sham means quiet.

Ta means a state of that. Like shunyata or shamatha. Different spellings but they mean the same thing.

Shamatha is a state of peace. And the Tibetans translated it that way. They called it shi ne.

Shi means peace and ne means a state of. So they translated shamatha very nicely. Shama and ta.

Shi ne. Shi ne means after he died. So we're not going to say shi ne.

It's a shi ne. Shi ne. Shi ne means shamatha.

That's sort of nine plus. Nine itself is called shi ne je tumba. Je tumba means approximation.

Approximation. It's an approximation of shamatha. That's a mayangak, right?

Approximation means not quite the real thing. So shi ne je tumba is sort of an insult. Level nine is called shi ne je tumba.

Level nine is called almost shamatha. A good approximation of shamatha. It means it ain't.

It's not shamatha yet. It's not shamatha. Now I'm going to pick up the text from there.

I'm going to pick up the text from there. And we'll go with the text for a while. Because the poster, I don't know.

I think when they got towards the end of the poster they were in a rush or something. I don't know. So here we go.

gupa di yong su drib pa'i tok gi druk Level nine is accomplished through the power, right? How many powers? Six.

Through the power of complete familiarity. Familiarity. Yong su drib pa'i tok, complete familiarity.

de dak gi danggul kap nam tok mur simpe nyam Now he's going to summarize the nine stages. And he's not going to tell you... Sorry.

He's going to summarize the nine levels without telling... He's going to give three steps to a metaphor. He does not exactly correlate them to the nine levels.

He doesn't say, you know, the first step feels like the first three or something. He just says, over the course of the nine levels it'll feel like three different feelings going on. Number one, de dak gi danggul kap nam tok mur simpe nyam dang During the first third of the chart, during the first third of the poster, you feel like you're just getting to know the problems in your own mind.

What's dullness? What's agitation? What's a loss of love?

What's subtle dullness? What's subtle agitation? So the feeling during the first third of the poster is that you feel like you're just getting to know your own head.

You're just getting to know your own mind. Number two, mipey kap nam tok re, ngyel soway nyam During the second part of your career, up the path of this poster, you will feel like those meditation problems are giving you a break sometimes. Like they're letting you take a little bit of rest sometimes.

Like they stop harassing you temporarily. On and off they stop harassing you. Like you feel like relief.

Like dullness, agitation, thinking about lunch. Subtle dullness, getting spacey. Subtle agitation, almost thinking about lunch.

All these things are, they're like cutting me some slack sometimes. That's the second feeling. Third feeling, sunpey kap nam tok pan chepay nyam chung Then in the third, in the final stages of this path, this poster, you feel like they are getting fatigued.

Your agitation is tuckering out. Your agitation is getting tired of agitating you. And it feels nice.

Like they're losing their strength to bug you. You've been working on them, and they feel exhausted instead of you feel exhausted. DOR NA SEMS NAS DANG PO DANG NYID PA NI GNAS PA RGYUN RING TEN YIN LA He's going to give the answer to the homework question I posed to you, which was, what is it that separates each successor step from the previous stage?

What is it that separates level two from level one? Why did they make a level there? Why did they feel it was necessary to say there's another level there?

There must be some difference between the new state and the previous state. You can check this with what you thought. Here we go.

DOR NA SEMS NAS DANG PO DANG NYID PA NI GNAS PA RGYUN RING TEN YIN LA What separates the second level from the first is how long you can continue to stay on the object. The relative duration on the object is what separates level two from level one. We're going to keep separating.

Now we want to know what separates level three from level two. NYID PA DANG GSUM PA NI RGYUN RING TEN YIN LA What separates the third level from the second level is the duration of the distraction, meaning it's getting shorter. Three is distinguished from two by the shortening of the distraction.

Less distraction at three than at two. GSUM PA DANG ZHIG GNYIS KYI MIG RTEN SHOR MI SIG GI KHYAD PAR YOD CING The difference between three and four... By the way, this is why they came out with nine states.

This is why there's nine levels. Because there are nine differences. Number four is distinguished from number three in that it is no longer possible to lose the object.

Completely. ZHIG PA DANG RAB PA NI CING BA RAB PA SKYE MI SKYE DANG Level four is distinguished from level... Sorry.

Sorry. Level five is distinguished from level four in that you no longer get obvious dullness. Gross dullness.

RAB PA DANG RAB PA NI MI CING BA DRA MA LA DOGS SUM DGOS MI DGOS Number six is distinguished from number five in that you no longer need to worry much about whether you're going to get subtle dullness. That's a Mahayanga. DE MA ZAD DUG PAR DGOS PAR BYANG MO RGYAS PA'ANG SNGA MA LAS MI NGON Number six is also distinguished from number five in that although it's still possible to get subtle agitation, it will be much shorter in duration than at five.

Why are we going through all this? I had people came up to me and made me aware that this whole class is pretty technical. In about six months, you're going to want to know, did I make it to six or am I still at five?

And this is very helpful. Like in grade school and high school, you know what class you're in. Like if you're a freshman, you can't ask a sophomore girl out.

It's not going to work. It doesn't matter how cool you are. It's not going to work out.

You don't even try. It's not possible. But there's this comfort to know where you are.

If from the age of six to the age of 18, they said, you're in school, but we don't know what class. We don't know if you're an eighth grader. You got to know if you're a freshman or a sophomore because then you know who you can ask out, right?

So it's somehow nice to know what, it's very comforting to know what level you're on because inner things are very difficult to quantify. We went to British Air. We had a meeting with the top 12 people who were interested in having a DCI training.

And one guy just, he was like, wait, I like this whole idea. This diamond-colored thing is very good. But metrics, metrics, metrics.

I'm like whispering to Ningbo and Mercedes, what's metrics mean? And he's like, how are we going to measure the effect of your programs on our people? 40,000 people, how are you going to measure the effects of this worldview on people?

So it's very difficult to quantify your inner life. But if someone comes along and gives you some guidelines, it's so comforting. It really, really feels good.

Even if you're at level two or level three, at least you know how far you have to go. It's very frustrating if you've been meditating for three years. Like in karate, they give you different colored belts, right?

And it means a lot. Like, okay, I got my green belt. I got my blue belt.

I never got past yellow. That's another story. But at least you know where you are.

And you feel some kind of comfort to know where you are. So it's better to know that your meditation is at level two than to not know where you are. So that's why we're doing this exercise, especially this question of what distinguishes each proceeding one from the preceding one.

Okay. So I think we're between six and seven now. RGYUD PA DANG SDU MA NYID NI CHING DGOS PHRAG MOR SHOR NYAN GYI RTOGS SUN CHEN PO DGOS MI DGOS I think we just had that.

RGYUD PA DANG SDU MA NYID NI CHING DGOS Oh, okay. Whether or not there's any great concern that you might completely fall into subtle dullness or agitation. So the main thing is he's added agitation.

Because already we didn't have much danger of subtle dullness. But he threw it into the difference between six and seven also. But he also added that verb about losing yourself, shorwa.

No longer any great need to be cautious about whether you will lose yourself in subtle dullness or agitation. By the way, traditionally there's a little trouble distinguishing six and seven as you can feel, right? And there's more information coming.

SDU MA DANG RGYAS PA NI CHING DGOS YOD ME DANG Number eight is distinguished from number seven in the question of is it even any longer possible that you could have any form of dullness or agitation. There is no longer any dullness or agitation in eight. And that's what distinguishes it from seven.

So you would wonder then what's going to distinguish nine from eight. If you already have no possibility of dullness or agitation, then what distinguishes nine from eight? RGYAS PA DANG RGYU PA NI DE TSUL LA STON PA'I LTOS KYI RGYAS PA YOD DANG Number nine is distinguished from number eight in that you no longer have to make any conscious effort to stay there.

It's effortless. It's completely effortless. You still have no dullness, and you still have no agitation, but now it's effortless.

Now he clarifies the difference between seven and six because he also felt uncomfortable, I think, with it. He goes back to the difference between why is seven better than six. He says, DBYIN PA'I KHAB at the seventh level CHING DGOS RGOG TZAM LAS DER SHOR THOB KYI NYAN CHER CHE MI DGOS At the seventh level, all you have to do is just kind of touch on your dullness and agitation and they're gone.

You don't have to worry that you will be lost in them or that you will swim in them. So it's a difference. You might get agitation or dullness, but you won't wallow in it.

SHOR means wallow. You're not going to wallow in them. Something will come up and you'll just block it right away.

But there's no danger that you're going to be hopelessly wallowing in it. NYAN CHER MI DGOS Then he gives the example that we talked about before. DRAG DANG THABS NA If you're boxing with somebody, if you're boxing with somebody, DER THOB GZHAN DU DANG BZHIN NAS DOG GSUM CHER MI DGOS PAR If you're boxing with somebody and it's in the late rounds and they have lost most of their strength, their strength has dwindled.

BZHIN NAS, DOG GSUM CHER MI DGOS PAR Then you don't have to be like totally on your guard all the time. Like the guy's ability to punch, he might get a punch in, but it's going to be weak. It's not going to have any punch behind it.

So you don't have to be like protecting your head as actively as you did before. So at level seven, you don't have to protect your head against dullness and agitation as actively as you did earlier. CHEN MI DGOS PA, RGAGS SANG GI CHOG PA You can block him easily.

Like he throws a punch and you just kind of swat at it and it's enough because there's no power behind it. So after that discussion, after that discussion, Pabongka Rinpoche took a break for the day. The whole topic that we've covered so far about meditation, he did in a single day.

Like no, those sessions were 12, 18 hours and people in Tibet were used to that. And they would walk around and hand out Tibetan tea, which is sort of like jolt. Like a very strong quote.

All right. Programmers used to like jolt, right? I had it once.

That's a main one. NYIN NYER NYID PAR, GKG PHAM DEN DANG BA DRAG PA'I GSUNG MED KUN SOGS DE NYID SHOG YANG DGAR PO RGYAS RGYUR PAS RNAM PA'I RGYAL PO DE NYID KHYE BA SNGON PA'I DRIN DRUK DANG NAS DGE BA'I DUNG GI ZHUG THOB KYIS RGYAL BA'I YIN DGE RGYAL TSUL KHAR CHOK DU RGOL It's very famous, okay? KUN SOGS DE NYID SHOG YANG DGAR PO RGYAS RGYUR PAS The king of the geese, okay?

Hansa, which came into guns, which became Lufthansa and means goose. The N dropped off in English, okay? So the Hansa flies at the, what do you call it?

At the head of the other geese. The head goose flies at the, if you've ever seen a flock of geese, they're very beautiful. I don't know who picks the head one, but it seems like a heavy responsibility.

He's got to get to Antarctica. And so the head goose needs two wings, okay? Two powerful wings.

What are they? KUN SOGS DE NYID. KUN SOGS DENG PA DENG DANG DENG PA, okay?

They are deceptive reality and ultimate reality. The reality we live in, which is called, it's called deceptive because it fools you. Why?

Why? Ding. Okay, that's deceptive reality.

It looks as though it's coming from the pen. It looks as though the pen is in the pen. It looks as though the power to cure your headache is in the aspirin.

And therefore, all those things which work that way or seem to work that way, but obviously don't work if you question it for 10 seconds, okay? Cars break down, planes fall down, aspirins don't work. They got you fooled, man.

They really got you. You go to Walgreens and you pay full price for the bottle of aspirin. You come home and half of them don't work.

And nobody ever goes back to ask for their money back or have their money back. It's amazing. They got you.

You're used to it. I think you'd even feel uncomfortable if all the aspirin worked or if your car never broke down or if your boyfriend was just totally sweet and devoted and pure permanently, you know? I don't know if you'd feel comfortable with it.

[Говорящий 2] (43:50 - 43:52)
But anyway.

[Говорящий 1] (43:56 - 53:45)
So that reality is called deceptive reality. The world of deceptive reality, kunzo. And then the other, so a knowledge of deceptive reality is one wing, okay?

And then a knowledge of ultimate reality is another wing. It's one thing to convince people that aspirin don't work. It's another thing to tell them how to get them to work.

And my lama, my dear, sweet, matchless, lama always tells me, you can disprove that aspirin work, but you darn well better not leave people there. Don't leave them doubting their whole world. Teach that in the first half of the lecture and then don't have a break.

And then teach them how to make the aspirin work. You can't just leave somebody with your aspirin didn't work and you never noticed it. And good luck.

You can't do that, okay? You have to go on to how to get the aspirin to work all the time. So anyway, you need to point out that things are not what they seem to, they don't work like people think.

And then you have to give them the other side, which is ultimate. You know, the explanation is ultimate one. And that the goose can only lead the other geese.

You can only teach other people if you have both wings. If you can explain why the thing doesn't work, really, and then how to get it to work, really. Which is helping other people with their headaches, okay?

All right. ,GANG PO RGYAS RGYAS PA'I RNAM PA'I RGYAL PO DE NYID KYI'O, RNAM PA'I DUNDE DA NA'I The head goose flies then at the head of the other beings. ,DUNDE DA NA'I RGYAS PA'I RGYAS PA'I RGYAL PO DE NYID KYI'O, And the wind, the power of the wind of virtue, ,RGYAL BA YIN PA'I RGYAL TSUL PHAR BA'I PHYOG TU GROL propelled by the powerful wind, what do you call it?

Propulsive. Propulsion? The propulsion power of their virtue, okay?

Jet fuel. ,RGYAL BA YIN PA'I RGYAL TSUL PHAR BA'I PHYOG TU GROL They reached the... This is a hard thing in English, how to say it.

Crossing a dangerous ocean to another place of sanctuary is considered a metaphor for completion in Tibetan scripture. And what comes in my mind when I hear it is could you make a nonstop flight from LA to Tokyo? You see?

And then often the ocean is compared to some qualities of an enlightened being. So crossing the ocean, flying nonstop LA to Tokyo in 1940 or, you know, when it was barely possible, is often used as a metaphor in scripture for acquiring all the qualities of an enlightened being. You know, the ocean is the qualities of an enlightened being.

To cross it and hit Tokyo nonstop is a metaphor for gaining all those qualities. So the head goose can lead the other geese from LA to Tokyo and cross over, meaning acquire all the qualities of an enlightened being, if they can grasp how the pen is, why the pen appears to come from its own side or how the pen really does come through the seeds, right? And then the emptiness of what it seemed to be before.

Okay? With those two great ideas, oh, things are a white screen and what I see is coming from my seeds. With those two ideas, you can fly to enlightenment and you can lead others there.

That's cool. That was Chandrakirti, Master Chandrakirti. SHES SUMBADAR KUN SROB DANG DUNG DAG LAS CANG GYUR GYI SEM NYID Then he clarifies the two wings can be called KUN SROB BORI CHEN NA and DUNG DANG BORI CHEN NA.

Okay? So BORI CHEN NA means, as you know, SEMS KYIS PA NI GZHAN DON GYUR YANG DAG RDZOGS PA'I CANG GYUR BDOD From the Abhisamavankara, Masanggha, my chair. SEMS KYIS PA NI GZHAN DON GYUR YANG DAG RDZOGS PA'I CANG GYUR The wish for enlightenment is to strive or to want to get enlightened for the sake of everybody, for everyone, to save the world.

You want to get enlightened to save the world. So they say this ultimate love has two focuses. One, save the world.

Two, become an enlightened being so you can do it. So ultimate love has two focuses. That love is called the deceptive wish for enlightenment because it's still dealing in deceptive reality.

And then there's an ultimate form of that wish, which is the direct perception of emptiness. So, Pabongka Rinpoche is glossing the deceptive in the verse by Chandrakirti and saying, one wing is the wish to save all beings. And the other wing is the understanding of emptiness that would allow that.

SEMS KYIS PA NI GZHAN DON GYUR YANG DAG RDZOGS PA'I CANG GYUR SEMS KYIS PA NI GZHAN DON GYUR YANG DAG RDZOGS PA'I CANG GYUR You can also explain it as the collection of virtue and merit. But that's merit and wisdom, okay? But that's another story.

GNYIS KYI DGONG NAS RGYAL BA'I SA GRUB BYAS PA LA DE LTA BU TSUL KHRUB DGOS PA SOGS KYIS GSUNG ZHES DANG BRAL RUNG BU CHU ZHES DOR DU DANG Then this was, you know, this text is a record of a teaching given over 24 days by Pabongka Rinpoche. So then he says, Pabongka Rinpoche went on to explain why we needed to get good teachings on emptiness and meditation, or we wouldn't be able to do it very well. So you'll never be able to understand emptiness very well, and you won't be able to meditate very well unless you get good, clear teachings on it.

So he talked about that for a while. Then he talked about LUNG DRO, okay, LUNG DRO, which means the preliminary practices, which is the subject of a great, of a huge section of this text, and we'll start it in April. We'll go back to the beginning of the text, and there'll be the best explanation in the lineage of the Dalai Lamas of the preliminary practices, okay?

Very, very beautiful. Very, very, very beautiful, okay? And then we'll go back.

We'll start at the beginning, okay? SHES DOR DU, but anyway, on the 22nd day, he reviewed that a bit. And then LUNG DU SONG BA'I SA CHE'I RNAMS SUNG STE, he reviewed the outline of the topics he had taught so far.

And then ZHING NAS LA LAM GZOGS KYI SOGS BSTAN PA LA'AM GRUB, then he talked about the five, or we can say the six conditions that you need to prepare to meditate, okay? Which were, YUL THUN PAR MED PA, what is that? Get a good place to meditate.

Conducive place to meditate. DOD PA CHUNG BA, don't want too many things. CHOG CHE PA, enjoy the things you do have.

DUND ZHIG SOGS PO, try to reduce your stimulation, over-stimulation. DUND ZHIG SOGS PO. Then the most important one, TSUL KHRIMS LAM PAR BDAG PA, don't hurt other people.

Be kind to other people. Collect good karma, because that karma creates the blips. So I hope you had that class this morning and last night.

You had those two classes. One was about the karma you need, the new good karma, and one was about the old bad karma you have to get rid of. To reduce the blips from happening in the first place.

Then you don't have to deal with them, with the antidotes. It's a blip that never blipped. That's what we really want.

This number five is the best. And then it was what? What was this?

Didn't we do this? DOD SOGS RNAM DOG PO, get rid of random thoughts like, sex on the internet, or I got to get to Dunkin' Donuts in the next 15 minutes. These kind of random desire thoughts.

Those were the six. But he said RNAM DOG. He said RNAM DOG.

He said five or six. So what are the five? LEG NYE LA BA, easy to find what you need.

Food and etc. What we're hoping to supply to the three retreatants without a break. PAR CHEN ME LAM, okay?

We're hoping that an uninterrupted supply of healthy food and propane, etc.

[Говорящий 2] (53:46 - 53:46)
Okay.

[Говорящий 1] (53:50 - 1:02:31)
You should see the estimates. Anyway, that's my problem, right? So anyway, honestly acquired, properly acquired, without harm to other beings.

Supplies. And then, GNAS SANGPO, a pure place which has been blessed by a holy being. SA SANGPO, no dangerous animals, not too cold, not too hot.

DROG SANGPO, what is that? Good friends. Good.

And then, GNAS GYUR GYI YOD CES THAR BA, you should have your poster when you go into retreat. You should have your instructions. You should have your instructions all set.

The three retreatants went in with seven years of explanation of the practice they're doing. Thousands of hours of teaching on the practice they're supposed to be doing. Okay?

So that's what he meant when he said five or six preliminaries, or stuff that you need to start. GRUB TSUL DNGOS KYI, GNAS PO NGA'I GNYEN PO'I GYUR CES KYI BSTAN TSUL DANG, Then if you will recall, says Pabongka Rinpoche, we spoke about the five problems and the eight corrections for that. GNYEN PO'I GYUR CES BSTAN TSUL DE LA BRTEN NAS SEMS NAS DGOS, GRUB LUG, and then you will recall that by applying the eight antidotes to the five problems you would pass through nine levels of meditation.

DE LA BRTEN NAS SEMS NAS DGOS ZHIG PA, DE LTOK GRUB KYI GRUB LUG NI, He went through, he reviewed the six powers. Do you want to do that? You want to go through that?

Okay. We'll just go quickly through the six powers. You get to the first level of meditation by the impetus of learning the instructions from your teacher.

You get to the second level of meditation by going home and considering those instructions. Reviewing them, right? Will your meditation poster collect dust in the next six months?

That's why I'm giving you a tube, so at least it's protected. You get your tubes tomorrow, I think. I'm not sure.

They're coming. SEMS PA DANG ZHIG PA NI DRIN PA Third level and fourth level are attained through the mature power of your capacity to bring your mind back to the object. NAR BA DANG RUG PA NI The fifth and sixth levels are characterized by the full maturation or development of your capacity to catch yourself going off the object.

ZHES SHING DRIN PA DANG RGYAS PA NI Seventh level and eighth level are achieved through the power... He said effort, but we said extra effort or the last effort or that last... that final effort it takes to wipe out even subtle dullness and subtle agitation.

Going the extra... What do they say in English? You can't tell me.

Going the extra mile? Yeah. Like you don't quit when it's almost perfect.

You do the little last part you need to... Like a paint job in a house. Then you come back on the third day and you do the touch-up work.

RGYU PA RGYUD DE TOB Level nine is attained through the power of becoming completely familiar with meditation and it becomes automatic. It goes into automatic. RGYU PA RGYU PA DE ZHES PA ZHES PA NAR SEMS NAS DGOS SO SO'I SKABS SU ZHES PA YIN Okay.

SNGA PA DE LA YI BYED ZHI YOD TSO NI He's going to review the four states of mind. He kind of said sort of how it feels as you go through the nine. SEMS NAS DAM PO NI DRIN PA DANG During the first two levels you kind of have to really gear up your mind.

You have to work really hard to get started. Getting started takes a lot of concentration. You have to really sit down and collect your thoughts and then you can meditate.

But it takes some great effort to pull your mind out of your daily schedule and get it into meditation. BAR BO NA BAR BO NA The intervening fire which means three, four, five, six, and seven. Levels three, four, five, six, and seven.

CHES SHING RGYU PA The meditation is flowing but somebody keeps coughing. I mean tapping you on the shoulder. Dullness or agitation keeps tapping you on the shoulder.

You got to flow and then it gets interrupted which is extremely bad for the sustaining thing, the food thing. As we said, someone to cough during a deep meditation session or someone to shake you awake after two hours of sleep. And if you have trouble going back to sleep.

They're very similar as far as the harm done to your... the sustaining of your body and your mind. BAR SHING MED PA RGYU PA RGYU PA TSUL MED DU LHUNG GI RGYU PA Sorry.

RGYUD PA NI TSUL BA DANG PHYIR TE PHYIR PA MED PA RGYU PA At the eighth level, you're able to continue in your meditation without interruption, but it takes some effort. It still takes a tiny amount of effort. RGYU PA TSUL MED DU LHUNG GI RGYU PA RGYU PA And at the ninth level, finally, it's spontaneous.

It's effortless and spontaneous. So, we now have four... You got everything, right?

You got nine levels. You got six stars. You got four states of mind.

You got five problems. You got eight antidotes. Okay.

RGYU PA TSUL MED DU LHUNG GI RGYU PA RGYU PA YIN DE YANG SEMS NAS DANG PO DANG RGYU PA TSUL MED DU LHUNG GI RGYU PA RGYU PA NYID PA NYID KYI KHAB PHYING DGOS SHER CHER SHING TING TZIN GNYUNG SHER LA LAS MYONG BA PHYING DGOS KYI TING NGEN ZIN GYI PAR TU CHOD PA MI CHOD KYI THA NA'I GYOR RIN MED This is very cute. He poses us a question. Do you imagine...

We said it's only the five intervening levels that are interrupted by dullness and agitation, right? They were called the state of mind where you feel you are being interrupted by dullness and agitation, right? He says, do you imagine that your first two levels aren't interrupted by dullness and agitation?

Like, duh. Do you think you're not getting tapped on the shoulder big time in the first level and the second level? What did you think?

So then his student says to Pabongka Rinpoche, well then why didn't they call the first two levels interrupted? He said, what interrupted? GYOR RIN MED PA means they don't deserve the name of interrupted.

Because there's no flow. There's nothing to interrupt. It's cute.

It's kind of cute. It's not cute.

[Говорящий 2] (1:02:31 - 1:02:32)
Okay.

[Говорящий 1] (1:02:34 - 1:16:55)
GYOR RIN MED PA GYOR RIN MED PA CHEN SHES CHEN CHEN SHES DRUM SGO PA'I SKABS YIN PAS DE LTAR SHAG And the first two levels are also places where you you really have to tighten down with your awareness, your alarmed state of mind and your capacity to bring the mind back. SGO PA'I SKABS YIN PAS DE LTAR SHAG BAR BA SNGA'I SKABS DRAN GZHA'I BDIM MI DGOS PAS MI'I BSKYANG THING NGE BRDZIN LA MED PAR RIM GYIS BYAS CHER SONG ZHING CHING DGOS KYI BAR DU CHOS RGYUN CHOS RGYUN GYUG PA'I NA CHES CAN GZHUGS PA So the intervening five steps, three to seven, was it? Three, four, five, six, seven.

Yeah. You want to look at... This is cool, okay?

You want to know you're a real Buddhist scholar, you have to count things like on your joints and not on your fingers. Then they know you're really cool. Like His Holiness would go, one, two, three, four, five.

Okay, anyway. BAR BA SNGA'I SKABS DRAN GZHA'I BDIM MI DGOS PAS THING NGE BRDZIN LA MED PAR RIM GYIS BYAS CHER SONG ZHING In the intervening five levels, your capacity for real concentration is gradually increasing. And it is continually attacked by dullness and agitation.

The attack is, what do you call it? The attack is continuous. The attack on your meditation is continuous.

So we call it flow with interruption. Somebody attack you on your shoulder. GZHAN GYI RGYUN GYI CHOS RGYUN GYI NA CHES CAN GZHUGS PA DGE PA'I SKABS DRUNG GI DGOR NYAMS BU BAS SOGS BYUNG SRAS BSTAN NA CHING RGYU GYIS MA BYAS PAR DRUNG KHYONG PA'I CHES MED DU GZHUGS PA Level number eight is called the state of mind where you feel like you are flowing without interruption.

Because at the beginning of a meditation session, if you assert just minimal effort, then that's all you need to have a full session of perfect meditation. So at level eight, still a little bit of effort to get in, but then it's automatic. Then it's on automatic.

And you're no longer harassed. You're no longer interrupted at all. At level nine, TSUL MED DU MED PAR GZHOGS PA'I GZHUNG GI GDUG PAR GZHUGS PA SHES Level nine is distinguished from eight in that you don't even have to make that initial effort.

You come down into meditation. I like to say, you cross your legs and then you get your hands like this. And then you do your chin mudra and then you go like this.

And when the wrists hit the knees, you're in. And no effort. Actually, the feeling there, I would add another feeling, which is you feel like you're just picking up where you left off the last session, a few hours before or a day before.

You feel like you just came back to where you were the day before. It's as if you didn't do anything between the two sessions. Your wrists hit your knees and you're back in the session you were in yesterday.

GZHUGS PA DE LAS ZHIG PAS MED DU TSUL MED Okay, this is where I wanted to get today. We have about 10 minutes here. So how do you get to real Samatha from level nine?

That's what we're talking about now. And this gets into some very, very deep, interesting questions. I thought that Allison West might like this part.

Because it talks about, he brings in prana. He brings in the subtle movements of prana at these levels. So it's very beautiful.

SEMS NAS DGOS PA THOB NAS CINGGYUR MTHONG BA DANG PHYAG BA DE'I MDZIN LA BAS MED DU YIN RIM NAS THUB PA CHUNG NA'ANG DE'I ZHIG NAS BYAS THUN PAR LAS SMOS MED SEMS NAS DGOS PA THOB NAS Once you have achieved level nine, CINGGYUR MTHONG BA DANG PHYAG BA you can conduct a meditation session without even subtle forms of dullness and agitation. BAS MED and effortlessly. YIN RIM for a long duration of time, hours.

Sometimes they say four hours. I'm not going to say that. I hate it when people come up to me and say, Geshe-la, I'm up to three minutes and 57 seconds.

I'm like, forget it. If you have 10 minutes of good meditation, that's okay. Anyway, THOB NAS CINGGYUR MTHONG BA DANG PHYAG BA CHUNG NA'ANG Even though you may get to that point, ZHIG NAS BYAS THUN PAR LAS SMOS MED it is only an approximation of shamatha and it ain't the real thing.

It's not the real thing, yet. It's only close. But no cigar.

How'd you translate that? She does a hard job. ZHIG NAS BYAS THUN PAR LAS SMOS MED SMOS THOB PA LA DING DZIN LA LA YANG GOM ZHING RGYAS PAR BYED PAS Now, this is of high interest to all of us, right?

And this is where we're going the rest of the retreat. So how do I go from nine to the flying? How can I go from nine to shamatha?

Because that is what we all want to know. So here, we're starting that question now. And we won't have much time, but we'll continue tomorrow.

SMOS THOB PA LA DING DZIN LA LA YANG GOM ZHING RGYAS PAR BYED You must go back and just keep doing level nine over and over again, getting to level nine over and over again, until you get really good at it. So you have to get good at reaching level nine. You have to get good at being at level nine.

Keep going back, keep meditating, keep going up to level nine. Get used to what it's like to be at level nine, over and over. GOM ZHING RGYAS PAR BYED PA LOD SEMS BZHIN BYANG GI DGA'A DE'I KHYAD PAR CHEN THOB DGOS And you will have a thing that we call BZHIN BYANG.

You will get a thing that we call BZHIN BYANG. Let me look up something. I was kind of hoping that there was some well-known Sanskrit, but I don't think there is.

PRABDUR DI RGYAS PAR BYED PA Okay, there isn't any. Here it is. Oh, here it is.

PRABDUR DI RGYAS PAR BYED PA Anyway, that's the Sanskrit, PRABDUR. LOD SEMS BZHIN BYANG GI DGA'A DE'I KHYAD PAR CHEN THOB DGOS You must go beyond level nine and try to add a new component, which is the exceptional pleasure of mental and physical proficiency. BZHIN BYANG, say BZHIN BYANG.

Now you can. That was a trick. BZHIN BYANG, I don't know, it's been...

BZHIN DU BYANG BA means it's extremely well-trained, but what it refers to is a physical and mental sensation of high pleasure in meditation, from the meditation. Your body feels like you're floating on air and your mind feels like it's, you know, I don't know, it's in your kiss with your first boyfriend. You know what I mean?

It's like your mind is high and your body feels like it's floating. That's BZHIN BYANG. There's a mental version and there's a physical version.

But if you want to get from level nine on, you have to find BZHIN BYANG. You have to reach BZHIN BYANG, which is not an unpleasant exercise. You'd like to get to a point where your body, in meditation, feels like it's floating on the air and your mind feels this deep sense of joy.

RGA DE KHYAD PAR CAN THOB DGOS LA DE YANG BZHIN BYANG NYID LAS There are two kinds of BZHIN BYANG. What do you want to call BZHIN BYANG? You can say fluency or I don't know.

Let's just call it BZHIN BYANG. It's like NGAR. I'd rather have you have a new word for it.

Let's just call it BZHIN BYANG. So you know what BZHIN BYANG is. BZHIN BYANG means physically and mentally high from your meditation.

And you need it if you want to get to nine plus. If you want to go to Samatha from nine, you got to have BZHIN BYANG. NYID LAS, there are two forms of BZHIN BYANG.

SEMS BZHIN BYANG, the mental and physical. Now this is interesting. Fluency in meditation and the body becoming totally used to meditation, of those two, the mental fluency comes first.

And then later the physical fluency comes in. BZHIN BYANG from the point of view of expertise or fluency or mastery, the mental one comes first. But, DE BA NYID LAS, LUS BZHIN BYANG GI DE BA SNGAR SKYE BA But with regard to the two pleasures, the physical one comes first.

So if I ask you, of mental or physical BZHIN BYANG, BZHIN BYANG meaning where you're absolutely a master of meditation, do you get the physical mastery first or do you get the mental mastery first? And the answer is you get the mental mastery first. But if I ask you, do you feel a bodily sensation of high pleasure or do you feel a mental sensation of high pleasure first?

It's the bodily one that comes first. That's a distinction. BZHIN SNGAR SKYE BA DE YANG LUS KYI GNAS NGAN LEN GYI LUNG ZHIG PAS DE NYAM CHEN DGOS LANG LEN PA'I PHYI PHYIR MA Now he's going to get into a subject of what's happening to your prana in a state of BZHIN BYANG that makes the bliss come on.

Bodily and mental. He's going to start describing what's happening to your prana that makes these two kinds of mastery and these two kinds of high pleasure come on. And that's one of the reasons why in this retreat and with all of our students in this lineage we're encouraging people to do yoga or something similar.

Because when you get to this stage, if you've been working on your prana, if you've been working on your channels, if you've been doing your yoga, especially Niguma or something similar, then this part will come on much easier. Because you're used to working with your channels and you're used to working with your prana. So we're trying to prepare you now, wherever you are at level one, level two, level three, that at level nine you will already know your inner body and you will be in a position to use the prana, to use the chi.

To go from nine to nine plus. Because to get bodily shinjang and to get mental shinjang you're going to have to do some things with the winds. To get that feeling of high pleasure, which is required to see emptiness, you see?

The physical and mental feeling of high pleasure and the mastery it implies is necessary to get the shamatha. From samadhi, from simple samadhi. From a state of deep meditation to a state of meditation which can perceive emptiness.

Between there, what separates them is moving your winds in a certain way and getting to certain high states of pleasure, physical and mental pleasure in your meditation. Which is kind of a fun subject. Okay, so we'll start that tomorrow.

We'll start shinjang tomorrow.