«Дар освобождения», курс 2 «Прорыв к высшей реальности», занятие 22

[Говорящий 2] (0:02 - 16:52)
Okay, let's meditate. Watch your breath. Come to the golden room.

Watch for agitation or dharmas. Don't get cocky. Mind is tied to the object.

There's no other object. Look outside the window at the blue sky, broad blue sky. Keep up your watchfulness.

Don't lose your watchfulness. And down to the mountains, the valley. And back to the golden room.

Ask your teacher to come sit with you. The golden sunlight is pouring in, touching you both. Sit, be content, be satisfied.

Feel like you could stay there with your teacher indefinitely. Feel their presence. You don't have anywhere to go.

There's nothing else to do. As we extend the sessions, then it's more likely that you'll have the lesser agitation and not be able to catch it. Bring back your effort.

Bring back your effort and be vigilant. Try to bring up a sense of love, a sense of enjoyment, a sense of pleasure. And slowly come back to this room.

Slowly open your eyes.

[Говорящий 1] (17:02 - 41:57)
So we were discussing the... You were on the subject of plus mind, right? You got to that one mind.

Dussam se chikpa shi-ne jey tum-pa Still in the desire room. Se chikpa, single-pointed, effortlessly. Shi-ne jey tum-pa Approximation of shamatha.

We're not quite shamatha yet. There are a couple of things going on up here. At 29 he's attaining shamatha.

At 29 he's attaining shamatha. But really I think all three are happening around the same time. At 29, 30, 31.

30 is lu-shin-jang. Lu-shin-jang. Bodily shin-jang.

Bodily mastery accompanied by sort of a bodily heart. They say shin-bel-tar. Shin-bel-tar.

Shin-bel means light as a feather. Shin-bel means cotton. Shin-bel-tar means your body feels light as a feather.

So that's why he's flying in the air. And then he's riding the elephant. He's controlling the elephant.

That's sam-shin-jang. That's mental shin-jang. The monk flying is bodily mastery and bodily high pleasure in meditation.

Sitting on the elephant is mental mastery of your meditation and mental high pleasure. Those are what distinguish shamatha from level nine. You have to go through shin-jang.

I promised you a pranic description of what was going on. All that Pabongka Rinpoche says is, de-yang lu-kyi ne-ngen len-kyi lung-shi-we. Ne-ngen len.

Say it in your mind. Ne-ngen len. It's kind of hard.

Like starting shell showers at the sea shore. Ne-ngen len. Ne-ngen len-kyi lung.

Ne-ngen len-dyi lung. Ne means place or condition. Ngen means bad.

Len means take on. And lung means prana. So ne-ngen len-kyi lung means prana that would cause you to take on a bad condition.

Prana that would cause you to take on a bad condition. And then he says, shi-wa. That is pacified.

They are put to rest. Shanti. They are put to rest.

So the pranas in the body that would cause you to take on a negative condition are put to rest and that triggers shin-jang. So something's happening to certain pranas in your body between level nine and real shamatha. So somehow you have to affect some change in subtle pranas in your body between level nine and shin-jang.

Then he doesn't really much go on. He doesn't describe that much. So what I did was I used our database.

Our database means we have a project called ACIP for 24 years now. They find rare texts. There were 5,000 libraries in Tibet were destroyed during the Cultural Revolution.

So very few texts were left. We found huge repositories of texts in Japan and Russia and Mongolia. There's also some in Beijing and still some in Tibet.

So anyway, any country, and some in India. So any country where we could get a scan or a copy of a text we did. And that's about, in Russia we spent 14 years in the library there and cataloged 130,000 texts.

And we still haven't scanned those. We didn't have time yet to scan them. We've done about a million pages and that's about 5% of what we have to do.

So I figure another 150 years or so, depending on funding. But what it means is just the million pages that we have put in already, which are in my computer, and which are free online. So we put them free online.

You can go in and look up LENG YIN LENG KYI LUNG and get a better description of it. You can go through 2,500 years of literature and see how it developed, the idea of that special kind of product. So this is kind of what I spend a lot of my time doing.

I go dig for a better explanation. And my hope is that we could, a lot of the ancient texts are corrupt and we're slowly cleaning them up. Several thousand years of corruption we are cleaning up.

And then translate them. Teach people to translate them. And then teach them like this.

Make them practical. People can use them. And then do secondary works like the Diamond Cutter Business Book or something like that.

So that's one sutra out of 200,000. And three million people are using that. So my hope is that your generation, you could be working on, you could take a teaching like this, either in Tibetan or in English, and then you could regurgitate it for your own peers.

That you could recast it in Paris or wherever you live. And you could turn it into your own language. And you could adjust it for your own friends or your own circle.

Those ancient classics could become accessible to everybody in the modern world. So you have to reinterpret what I'm doing. And then you have to present it in your own context.

Maybe you teach in a yoga class or maybe you teach a small Dharma group or maybe you teach business people or whatever. In your own country and in your own way, you adjust it. But my idea is you go from the original sources very carefully.

And then you synthesize and modify and make it accessible to modern people. I imagine that in the end there would be a lot of little videos or cartoons. The best explanation of quantum physics I ever saw was a little cartoon.

So maybe there could be a cartoon on the nine levels or something, I don't know. Or a drama, I don't know. My hope is that based on those ancient classics, we take an idea like these subtle pranas that throw you into high pleasure during meditation.

And then you work on that. Maybe you develop a yoga series for those. You know, like that.

Anyway, I went through a bunch of quite old texts over a period of a couple thousand years. And I thought I would just read you selections that explain that kind of prana. And then you get a feeling for what ACIP is doing.

It's mostly refugee women and they're sitting there typing all day for 24 years now. And now you can see how we use it. So here's the first one.

This is from a text by the third Panchen Lama. It's called Ti Leng, which means his students were asking him questions. And these are his replies.

He's explaining a certain famous eight lines of praise, which go, mukye leng che mong je kun ni lampar gyel. Some of you may know. He says, mukye means the tendency of the mind to go dark.

Mukpa means fog. Mukye means the tendency of the mind to go dark. Leng che means the tendency of the mind to go a little bit too hyper.

And mong je means the tendency of the mind to just black out and get really stupid. Mong je. Kun ni lampar gyel means there's a certain angel who helps us overcome those three tendencies of the mind.

He's explaining a very special, almost a mantra. And he's explaining that line. You help us overcome all confusion, hyperness, and darkness of the mind.

And then he says, it's because she has the capacity, wang, she has the capacity to help you stop your neng ngen leng kyi lungs. So there's already just one little piece of information. For people who are familiar with that other practice, she's able to help you stop those like hyper mind, hyper busy mind, or dull mind, or dark mind.

She has the capacity to stop those because neng ngen means within you. She's able to reach in within you and shut down those subtle winds which are causing that, which are called prana of taking on a bad condition. Neng ngen leng kyi lungs.

That's all. Dorje pamo jorchen du wangwa la du. Then he says, dorje pamo jorchen du wangwa la du.

And if you don't know what that means, you're not supposed to. Then we go to, this is one of the Chankya Rinpoches. This is a Sinti.

Sinti means he gave a teaching on the Lam Rim. I believe sometime in the 18th century. And here's his explanation.

This is kind of long and I'm just going to take you through all of them because I enjoy them. I think the tradition, our lineage's tradition is when you hit a tough spot, like neng ngen leng kyi lung, you stop and you spend half a day on it. You know what I mean?

It's our tradition, Tsongkhapaian tradition that when you get to something you don't understand, you don't skip it. You stop until you understand it. And maybe until you understand it better than rest and stuff.

That's just the Tsongkhapa thing. So here we go. de tabu sem ne gupa shi ne je tunpa yin The ninth level of meditation is an approximate shamatha, yin shing.

de tse shinjang gi chak tamo yupa And it is true that at that time you do have a very little touch of shinjang. Even at level nine, you have a subtle... chak tamo means a very tiny sliver.

You have a sliver of shinjang. rim kyi gong pel du songwa And then slowly that shinjang begins to increase. In gradual stages it begins to increase.

gong pel du songwa And because of that, gyewa la kang du du ku du mi ruway ne ngen leng gi shi ne Because of that, you are able to put to rest the ne ngen leng gi lungs, the pranas which make you take on bad states. And then he describes them in a very classical way. So if you want to know what those pranas do, those little nasty...

We can call them little nasty pranas. How about that? Little nasty pranas.

By the way, he's going to talk about where they are, how they circulate, how to shut them down. But their function is classically described in these words. gyewa la kang du du ku du mi ruway When those subtle nasty pranas are flowing, you are unable to...

What do you call it? You are unable to inspire yourself to goodness. You are unable to move yourself to goodness.

When those little nasty pranas are moving, you find yourself unable to... What do you call it? Move yourself to do goodness.

So that's pretty much their function. Then shi... If you get shinjang, you can put those to rest.

shi ne, sem gyi shinjang kye Then you get mental shinjang. So he's saying you get mental mastery first. Mental shinjang comes first.

Fluency or mastery or whatever you want to call it. Accompanied by high prana. First the mental one comes.

de tu... We're describing what's happening to you between level nine and shamatha. It's pretty heavy stuff.

Heavy stuff? de tu le rung gi lung lu la gyu pe Due to that, the little good guy pranas begin to circulate. Their name in Tibetan is le rung.

Le rung... A lot of people in the room know the word le rung because it's the word used for a tantric retreat. A tantric mantra retreat in Tibetan is called le rung.

But it's called le rung because that's an abbreviation for the word le surungwa. Le surungwa means fit for duty. Fit for duty.

Ready to do what you're supposed to be doing. Le rung. If you're in the military and you've trained them people well, they know weapons, they know running, they know everything.

They're called le rung. They're fit for duty. They're ready to go.

Ready to serve. Le rung. So tantric retreats are called le surungwa because they make you fit for higher things.

They prepare you. They make you ready for higher things. But the subtle winds which move in the body between level nine and shamatha that bring unshamatha are called le rung gi lung.

The pranas of le rung. The pranas of readiness. Le rung gi lung.

Lula gyupa. Lula gyupa means they begin to circulate throughout the body. gyupa and because of that lu kyi ne ngen len dang chal ne you become free of negative states of body.

Physical negative states. ne ngen len. chal ne.

bel tar yangwa shinjang kye Then you get a bodily shinjang which is up here. The guy flying, right? You get bodily shinjang.

bel tar Where is that? bel tar yang yang means light. bel tar means cotton.

Light as a cotton ball. But in English we say light as a feather. You feel like your body is flying.

Or rising up off your meditation cushion. bel tar yangwa shinjang kye Day two. Due to that lula deway nyam chenpo kye you get a rush of pleasure through your body.

You get rushes of pleasure coming through your body. If you notice, it's sort of a circular thing. First, you overcome nasty pranas due to the subtle increase of shinjang.

You overcome nasty pranas. They cause a mental shinjang. They trigger certain good winds passing through your body.

Then they trigger a freedom from nasty winds. Then bodily you feel light. Then because of that you feel a physical pleasure.

He's trying to describe this thing where it starts in the mind. Something happens in the mind and that affects the nasty winds. That causes good winds to flow.

That causes the body to feel light. And that causes a pleasure in the body. Remember yesterday we said first you get the mental shinjang, was it?

Then that brings on the bodily shinjang. That brings on the pleasure of the bodily shinjang. And that brings on the pleasure of the mental shinjang.

So you have what was it? Mental mastery due to a change in the pranas becomes physical mastery which brings on a physical bliss which in turn creates a mental bliss. Mental, physical, physical, mental.

Mental, physical, physical, mental. Try and be comfortable. LEN GYEN LEN DU DER NA GYUR LEN GYEN LEN DU DER NA GYUR And because of the pleasure you feel in your body after it got light.

Shinjang made it light. Then came on a sensation of pleasure. DE'I THOS YID DE NYAMS KYI SEMS SHINJANG GI DE BA SKYES And then because your body feels so good you get mental pleasure.

So to trace it backwards mental pleasure is triggered by physical pleasure is triggered by physical adeptness is triggered by mental adeptness. Like that. Anyway, you feel physically and mentally cool.

DE'I THOS YID DE NYAMS SHINJANG GYI DE BA SKYES DE YANG LUS SHIN JANG SKYES MA THAG TU SEMS This is interesting. Right after you get the physical sensation that you feel like you could fly. By the way, I mean in practice this infects your whole day.

If you reach a physical shinjang during your sessions then all day weird stuff will be happening to you. Like the body becomes very straight. You're always sitting up straight.

You feel pleasure in sitting up straight. I always think of the military academy and these guys required to sit on the front half of the chair up straight. And that's probably a very smart thing to do.

It's a very... It would work to make the mind more clear. So when you reach states of shinjang you'll know it because physically you'll feel better.

And that's where yoga helps a lot. Yoga strengthens the body. Yoga opens the channels.

And then you'll just find yourself going into these little patches during the day of rushes. Straight upness, straight uprightness, something like that. You're always straight upright like that.

You might also... By the way, it doesn't say it here, but you also might find yourself at these states getting into kevala kumbhaka which is the spontaneous suspension of the breath. During these stages of your practice level nine and around there you might start finding that your breath stops spontaneously for 5, 6, 10, 15 minutes.

You don't breathe for 10 or 15 minutes. And you're just not aware of it, really. Like you're sitting in a library or something and you're in a state, sort of semi-meditation and then you realize you haven't breathed for 10 minutes.

Something like that. DE'I TSUL YID DE'I NYAM GYI SEMS SHIN BYANG GI BDE BA SKYES LUS SHIN BYANG GI MA THAG TU Right after you get the feeling of physical shinjang, which is where your body feels light or straight, MA THAG TU By the way, that would also mean that if your posture is bad all the time it's probably really hurting your meditation. If you got close to level nine and your posture was always stooped over then you'd have trouble moving on to shamatha.

So I mean, just yogis are always... I find ballet helps a lot or some kind of... What do you call it?

Something that works on your alignment. SKYE MA THAG TU SEMS RGA YAL YAL BA BYUNG NA DE'I TSUL SHI NAS BYUNG MA THOG You begin to get... Let me see.

You begin to get a little too high. These are very subtle. These are very subtle light.

We're like this. You're like, oh, my body feels like cotton. Then your mind goes a little tiny bit too high.

YAL YAL DU SHI NAS BYUNG MA THOG That blocks the shamatha slightly. That obstructs the shamatha. You get a physical rush then you get a corresponding over-mental rush.

Mental over-rush. Slight. Very, very subtle.

Then it sort of prevents you from the shamatha which is about three seconds away. SHI NAS MA THOG RGA YAL YAL BA DE CHUN DU SONG NAS Then that high resides... Sorry.

What do you call it when a wave... A wave...

[Говорящий 2] (42:04 - 42:04)
Yeah.

[Говорящий 1] (42:09 - 57:10)
When a wave crashes and then it settles. Yeah. Ab is good.

That's good. Ab is good. That...

I never would have thought of that no matter how much you would have... The highness, the mental highness, abs slightly. This is cool.

This whole process is cool. Somebody should translate this. SONG NAS SEMS MIG PA LA GZHAN NAS BDOD PA'I DANG YIN TZAM Then you go into a state where the mind is starting to sink into the object.

The mind starts to sink into the object. BDOD PA'I DANG YIN TZAM DANG BYAS SU CHEN PO'I BZHIN SBYANG MI DBYUNG BA THOB PA Then the mind continues to melt into the object and then you get a corresponding... What do you call it?

Your BZHIN SBYANG becomes imperturbable. BZHIN SBYANG becomes MI DBYUNG BA, right? Akshobhya.

It becomes unmovable. MI DBYUNG BA THOB PA DANG DU NYAM DU In that moment where... I'm going to cry.

Where? In that moment, DU NYAM DU TZAM BSTAN DANG PO NYER DOG GI DUS PA'I ZHIN NAS DU TZAM BSTAN DANG PO NYER DOG GI DUS PA'I ZHIN NAS DU You achieve shamatha. That's shamatha.

You just hit shamatha. After all these days of this stupid chart. Okay?

Number 28. You hit shamatha. You hit shamatha.

That's cool. The last few seconds. He's describing the last few seconds.

You get a rush. You get a little too high. It ebbs a bit.

And you hit shamatha. You hit shamatha. And it's all pranic.

It's all pranic. Which is why we're doing yoga. I'm going to do that.

But then don't forget. He said TZAM BSTAN DANG PO NYER DOG GI DUS PA'I So you should say... Now it's time to say in your head.

TZAM BSTAN DANG PO NYER DOG MI SBYOG MED TZAM BSTAN DANG PO NYER DOG MI SBYOG MED Very, very important. This is the meditative platform required to see emptiness directly. It's the special rifle scope, the special model, the special production series that you must get to to see emptiness directly.

You can think of meditation as a huge spectrum of mental states. You can think of meditation like going from, I don't know, what is it, red to yellow. Like thousands of colors of meditation.

Only one of those slices is the one you need to see emptiness directly. And this is it. You got to be able to get to that one tiny slice of meditation which will enable you to see emptiness directly.

And it's only that. TZAM BSTAN DANG PO NYER DOG MI SBYOG MED So we got to talk about what's that. We'll do it.

Maybe we'll do it in a little bit. We'll do it today sometime. Anyway, TZAM BSTAN means jhāna.

TZAM BSTAN means jhāna. TZAM BSTAN is one of the words for meditation. But it specifically refers to the causal form realm meditation.

What does that mean? The meditation that if you spend a lot of time in this life and then you die, you would be born into that form realm. So it's called form realm meditation.

Not because you're in the form realm, but because if you did it a lot in this life and then you died, you would be born into that temporary paradise. So that state of mind in itself, if you just left it at that, it's not so useful. It's just a tool.

It's just a tool. It's a deep state of meditation. Mentally, you are out of the desire realm for the first time in your life.

Mentally, you are no longer in the desire realm. Meaning if some boy came up and kissed you or somebody put French fries in front of your nose, you're beyond it. Your mind is past that.

That's important. And we'll talk more about it. GNYER RDOG means...

We'll talk more. I'm going to do that later. Anyway, you achieve a shamatha which is included within that form realm, which is part and parcel of the form realm in a causal sense.

ZHIN NAS DRUG GYUR NAS ZHIN NAS DE PHYIN RNAMS GNYIS SKAD DANG NGES DZIN THUB MO BA YIN ZHING This type of shamatha is both an inner and an outer meditative capacity. DAG MED RTOG PA'I LTA BA DANG THAG PA DON YOD NGES BYIN GYI SANGS PA'I ZIN NA If you undertake this level of concentration combined with a view of emptiness... Do you sense that we're about to combine the two flows of teaching of this retreat?

Here it comes. DAG MED RTOG PA'I LTA BA DANG THAG PA DON YOD NGES BYIN GYI SANGS PA'I ZIN NA If your mind is imbued with the correct view that there's no need, and if you truly seek for freedom, THAR LAM DANG BYANG CHUB KYI SEMS KYI ZIN NA If your mind is full of compassion for other beings and you want to save the world from suffering, THEG CHEN GYI LAM DU RGYUR then this Samatha becomes Mahayana. Then this Samatha becomes the state of mind of those who wish to save the world.

Otherwise it's just a neutral thing. It's just a state of concentration. If at those moments...

Why do they say imbued with that? Why do they say imbued with that? As you get close to a direct perception of emptiness, you can't think about saving the world because that's not emptiness.

Why? Well, simply, that's a positive thing. And emptiness is an absence of something.

Those two states... A human mind, a non-enlightened mind cannot concentrate on an absence and a presence at the same time. Not possible.

An enlightened mind can. But a human mind, a non-enlightened human mind cannot. So they say, you are close to seeing emptiness directly or you are seeing emptiness directly.

You can't feel compassion at that time because compassion is a positive thing. It's not an absence of something. But your mind can be imbued with it.

Your mind can be soaked in that compassion and then you go into the direct perception of emptiness or you go into that Samatha and that's Mahayana, that's higher. That's a practice of bodhisattvas. They want to save the world.

All right. Sambhye Simha. Dang.

DANG NGON DANG CHEN GYI SEMS KYI SEMS DANG PHYED CHEN GYI NGON DANG NGON DANG NAS And based on that state of mind, powerful Samatha focused on ultimate reality and imbued with love for others. Because of that, DA MED RTOG PA'I LHAG MTHONG You reach what's called LHAG MTHONG. Say.

Don't say. Don't say and say. LHAG MTHONG LHAG MTHONG VIT.

LHAG is VIT. MTHONG is pasyana. VIT.

Pasyana. And in the southern Asia, Burma, Thailand, Sri Lanka, it got corrupted to VIT. Pasyana.

It got corrupted to VIT. Pasyana. VIT.

Pasyana is sweeping China right now. It's not even, Goenkaji is VIT. Pasyana.

It's just some, I don't know who made it up. It's all, everybody says, I'm doing VIT. Pasyana.

Or you say, what is it? I'm not quite sure. But anyway, VIT.

Pasyana is a corruption of VIT. Pasyana. It doesn't refer to the shamatha, which is the way it is.

I would learn from Goenkaji. The Dalai Lama forced me and all the other students in Damsala when I was there to go study with Goenkaji. And we did.

And it was fantastic. But anyway, what he calls VIT. Pasyana is really shamatha.

And then, VIT. Pasyana is to use the shamatha to see emptiness. That's VIT.

Pasyana. And then our goal is to link VIT. Pasyana with shamatha.

You use high state of meditation to see emptiness directly. And then that's the union of shamatha, which you could call, sometimes I call it quietude or, what is it? I forget.

All those kind of words. Some other word, I don't remember. It means quiet.

SHI NE means staying in a quiet state. You can call it quietude or something like that. What did he call it here?

Let's try to find it. That was me. Yeah, quietude.

Here I put quietude. And then VIT. Pasyana, you can call it insight.

VIT means special or extraordinary. Pasya means to see. So VIT.

Pasyana means extraordinary insight. VIT. Pasyana.

That combination of shamatha and VIT. Pasyana, gombe, if you practice that, DRIB PA GNYIS KYI CING LA THA DAG LAS BRAL BAR GYUR And then he's done. That's his description of the NE NGAN LEN PA'I RUNGS.

Those bad guy pranas. He says, if you can join insight with a deep capacity for meditation, then DRIB NI KYI CING LA THA DAG LAS BRAL you will be freed from the chains of the two obstructions. NYON DRIB and SHI DRIB.

NYON DRIB and SHI DRIB. What are the two obstructions? One is all the negative emotions that prevent you from achieving nirvana.

And one is the very, very subtle energies in your being, which prevent you from achieving omniscience. Omniscience. We say in Buddhism that you can achieve omniscience, but not omnipotence.

At least not in the normal sense of the word. So omniscience means you can bring your mind to a place where you can see all things in all times. Positive and negative at the same time.

You can... And long before that, you can open your mind, your heart chakra, right? To a place where you can observe the future 500 years out.

You can observe other people's minds thinking about you. Like, I don't know. Anyway, it would be pretty weird, right?

If you knew exactly what people were thinking, especially about you. If you could hear their thoughts directly. And then you can see all the places in the world at the same time.

See, the human mind, under the influence of shamatha, and vipasyana, has the capacity to see everything in the world at the same time. Your mind already has that capacity. It's probably, you could say, a lot of Tibetan traditions, and technically it may not be true, but I like it, is that that's your natural state.

Your natural state is that you're capable of... You can say that. You can even say that.

Your natural state is that you can see all things in all times. You could watch everybody in the world cooking breakfast right now, or going to bed, you see, at the same time. The natural capacity of your mind is that.

Your mind naturally has that capacity. But it is dṛpa. Dṛpa means it's blocked from that capacity.

If you can reach this guy sitting on the elephant, shamatha, combined with vipasyana, then you can reach that capacity. You can unveil that capacity. And then you would return to your natural capacity, which is the capacity to see all things in all times.

And that makes you useful. No, I mean, I'm always looking for people to help me with projects. I meet somebody.

I say, how are you? They say, fine. I say, how's the retreat going?

They say, I'm having a terrible time. I want to talk to you about my meditation. Then I say, do you know accounting?

But somebody who can see everything. Now that's useful. Like, what's the lottery numbers for next week in Utah?

And stuff like that. Fundraising. Okay, let's meditate one more time.

And then we're not done with the neng-ngen, leng-gi moves. We're not done with those subtle pranas. We've got to talk about where they flow, what they feel like, what it feels like when you shut them down.

[Говорящий 2] (57:19 - 1:08:35)
Watch your breath, please. Come to the golden moon. See the sky.

Take sustenance from the calm and the quiet. If your mind leaves, bring it back. Come down to the mountains and the valleys.

Sunlight, wide, spreading. Come into the golden moon. Sit with your teacher.

Bathe in golden light. Feel their hands on your head. The touch of their hands is a single point of meditation.

Just focus on the touch. It's the only thing in the world that matters. Stay there, deeply, contented, just for a few minutes.

And slowly come back to this one. Relax. Relax.

Relax. Relax.