«Дар освобождения», курс 2 «Прорыв к высшей реальности», занятие 24

[Говорящий 1] (0:01 - 7:04)
Okay, on that note, watch your breath, take a deep breath, then come to the golden moon. So, go light, come to the moon, last point of the day, go to the moon, drop your gaze down to the moon, mountain to a distant sun, lift the veil in between, and come back to the moon.

[Говорящий 2] (7:11 - 10:16)
I'll teach you, our teacher, to stay in your presence, quiet, very quiet, not loud, just a rest, and then come back. Just do that, don't look up, sitting in your room with your teacher.

[Говорящий 1] (13:31 - 21:51)
Stay like that. So, we were on the subject of how to go from love of life to shamatha, which is the highest form of meditation. Now, the name of this retreat was supposed to be the highest form of meditation, so now you kind of get a feeling for it.

And then we said, what got you from level nine of the shamatha is shinjan, some kind of mastery, fluency, combined with a high pleasure of both body and mind. And then, we've been describing the law of certain subtle, negative winds, which are called neng neng neng gi lung sorry, neng neng neng gi lung. And how they're how stopping them and replacing them with neng neng neng gi lung brought on a kind of feeling.

And we called neng neng neng gi lung luna students, and then neng neng neng gi lung was winds of winds of being ready or fit for work. And then we had a nice commentary by who was that, Changkyun Yeah, Changkyun And now, there's a small piece by the Third Panchen Lama. yang shi neng du pe tse leng pa chi ben pa nyam kye pa ongwa yang sya pa tsang su luk gi neng neng neng ki pe lung ye pa nang rung gi du ne chi wo yang go wa ta yin Now, he's going to start talking about what it feels like physically when the little nasty winds start to die out.

And he says, shi neng du pe tse as you are about to reach shamatha du pe tse as you are just on the verge of reaching shamatha leng pa chi ben pa leng pa chi ben pa nyam kye pa leng pa means your brain ok leng pa means brain for example, when you want to say someone is also conservative in Tibet you call them which means green brain ok like baldy brain leng pa chi ben pa means a feeling a sensation of heaviness of the brain the brain feels heavy it's not foggy it's physically heavy as if it had gained some weight chi ben pa nyam kye pa what causes that?

shakpak samsu in between the flesh, meaning the skull and the skin there are subtle channels running between the skin and the flesh between the flesh between the skin and the skull there's a small amount of flesh there there are subtle channels running through the the border between the skin and the flesh under the skin and over the flesh samsu leng pa chi ben pa in there are running the nyam kye pa winds, the pranas small masculine pranas that bring on negative states bodily states again when they say negative states they mean you can think of it as some subtle resistance to doing good some subtle resistance to being a good person or doing good things helpful things leng kye ben ne those winds those winds withdraw they withdraw like laya, the idea of laya and yoda those winds withdraw and they, as we'll see later they withdraw from the lower chakras to the higher chakras leng kye du ne chi wo yo do re and then they reach the tip of their head here, which is called chi wo and then they they vanish they go away they stop they travel up the chakras and then they they move through the between the flesh and skin of the head and the skull and then they they come to a stop here and they vanish, forever leng kye du ne chi wo yo do re this is a sign that that has happened a feeling of your they call it a heaviness of the brain leng kye chi nyang la yong yang ni dewa min sung ni when I say the brain feels as though it's got somewhat heavier I don't mean to say it's an unpleasant feeling it's not an unpleasant heaviness then he gives a very famous example which Pabongkha Rinpoche also gives re na tra sa du shang re tse go kyakwa na rakta tu mogor dhanki kapa tabi nyam shi gyinsang so, we talked about this in Phoenix one of the, I don't know small pleasures in the monastery is getting your head shaved by Nanamun ok so, they don't have electric shavers yet they still do it with a razor blade a lot of people still do it with a straight razor and so it takes a long time and it's kind of like a way to hang out with somebody you know, you say you want to shave each other's head they say ok and you go normally you just sit in a courtyard outside, because the hair can just fall on the ground and then they take a long time and you talk and they shave and you talk and they shave and usually cut you a few places so he says suppose it was a really cold day at the friendly Pines Monastery and you were getting a shave from your fellow monk right then when the shave is finished, then they're colder against your head and it feels uncomfortable and so then the other monk kind of goes like this and they put their hands on your shaved head, your cold shaved head and then they warm up your head and then they slowly lay their hands they cover your head donkey donkey means they slowly bring it down on your head and then you feel some kind of warmth in the skull and that's it, that's what he means by heavy feeling that's what it means that's what it feels like when the prana is collecting there and then it dissipates the nasty little pranas dissipate and you get a feeling of warmth here and it affects your it affects the subtle channels in the top of your head I have something to do with living here also ok

[Говорящий 2] (21:51 - 21:52)
alright

[Говорящий 1] (22:09 - 46:28)
he says the this idea about what's happening as those little nasty winds dissipate at the top of the head it was spoken a lot by the first penchant mama the third penchant mama who is his same mind stream is saying, you know, you can refer to my earlier books the same author let me see if it's further on yeah, a little bit further on a couple pages further on he has some more just as you're about to achieve samatha you have a sensation of pleasantness in your body and therefore samigpala nemi nirpanam chepa ni then you have a momentary difficulty trying to focus on the object you almost feel like you're losing the object which is not possible because you're on level nine plus but nyam means you feel like you could be losing the object ne nyen nyen kye pe lung nam what that means is that the rim kyi dakpa the gradual purification of the winds which nyen nyen nyen kyi lung, the little nasty winds, the gradual purification of those winds got samdhaya has begun so the feeling of physical lightness and of deep physical pleasure is a sign that those nasty winds are starting to die out nyen nyen nyen kyi lung nam kar chur june yogyo ni why is it that those winds die out at the tip of your head why there is this you have to go back to when the child was forming in the womb of the mother tan gyur kyi tse lung nam dewa dang nying kha dang chiyo nam kham tun yong kham tun yong kyi tse derp samgur gyur hen duk kyi ne kyi yin su as the body begins to solidify tan gyur means solidify lung nam first you get solidification of the flesh at the place which will be the navel then nying kha then the heart and then finally the chiyo, the top of the head and that's the the fact that the little nasty winds die out in that order is a reflex is a parallel to the way that the body first solidifies, starting from the navel to the heart and then the head and that relates to the formation of the chakras we talked about it, people who were in the Niguma class the big one of the big things about Lady Niguma's yoga is that she designed it to follow the chakras in the same order that they first formed and also to induce the rise of prana to the top of the head and then the gradual disappearance of the little nasty winds so her yoga was designed to move up the body in those four four different motions first you untwist you twist to untwist the navel the grand peak, then you stretch then you do some kind of a gathering motion of the prana, and then you do a distribution of the prana, and then I think you and Mercedes, yesterday in the class they mentioned, we made a little acronym from it I think it's twist, stretch gather distribute, to see god right, to see god there okay, so that there are four there are four asanas at each chakra, more at the heart more attention to the heart because there are three twists of the side channels around the heart behind the heart so the reason, one of the reasons she made her yoga that way was to induce, that if you open the chakras in order with asanas then you would induce a movement of those subtle pranas to the top of the head and then they would vanish there's this idea in in prana work of trying to, what do you call it replicate, duplicate?

replicate, trying to replicate the natural processes of the body for example at death so at death the prana withdraws in a certain way and then you try death itself the movement of prana up during death brings your mind into what's called the natural you have a an almost spontaneous perception of emptiness but you can't interpret it correctly you don't understand what's happening and you're also scared shitless okay I mean, think someone's dead, you're on a rooftop and someone holds you over the edge and then shakes you right, just imagine that going on for hours like you are very very frightened abhinivesha in some interpretations of the yoga sutra, there's a huge fear of death so you can't think straight but the pranas do withdraw in that order and you do come face to face with a primordial reality but you can't know it for what it is because you're so scared and you're so disoriented then in the mother's womb the knots form in the same order and so we call it uh chukkhu kusumvantya kusumvantya we use the natural processes of death and birth we replicate them in meditation to try to bring the prana up to the top of the head the nasty ones, let them withdraw there and then take the chance to try to see emptiness okay, we try to replicate the death process on the birth process so that's why in nirvana you work up the chakras it's supposed to be very important that you do that we're going to talk about it today there's a medbhagye ten you come down the chakras and then you come back up the chakras you can talk about it here, I don't know chikmo de dukkha levana nirvana nirvana nirvana kye chokha nirvana devana nirvana khega devana nirvana khega levana khega levana very, very famous certain realizations occur as the prana moves down the chakras and then you force it back up the chakras so this is what's happening as you move into shamatha. You're getting a lesser form of that here's the same commentary a little bit further on dene samshin jang kye pey tu le rung gi lung rung gi cha tsam jang na kya pa gyur Because you have reached mental shinjang, the force of that... This is all taking off on one...

three words from his text, okay? We're going on a deeper trip from that weird word, you know, the bad guy word. So we're just learning more about shamatha, how to get to shamatha.

These are different commentaries. And it's really, really fun. If you learn to read Tibetan, you can just take off...

You can go surfing through a couple of thousand years of stuff. And everything is cool. Everything is really amazing, okay?

So, samshin jang kye pey tu, due to mental shinjang, le rung gi lung rung gi cha tsam jang na kya pa gyur the le rung winds, the winds of a body and mind which are malleable, easily malleable to good deeds and good thoughts, okay? rung gi ngen ngen dang chal ne Those good winds spread throughout your body. And then you lose the little nasty winds.

lu shing bel tar yang And that causes your body to feel as mild as a feather. le shing mi rung wai nyenpo lu shinjang kye And this becomes an antidote... Sorry, physical shinjang becomes an antidote for le shing mi rung wai nyenpo le shing mi rung wai nyenpo a body and mind which are not ready to engage in good deeds, in goodness.

de tar nge shinjang to mar kye ka nye nung gi tu lu la deway nyam chen pey wang chen kor kyi tsoy wa deway kye pey What's happening here at the beginning of physical shinjang is that due to the movement of the prana, the subtle movements of prana, the whole body feels a sense of great pleasure, okay? And that occurs in conjunction with the sense organs, okay? The sense organs, physical organs.

deway kye pey, lu shinjang kye deway kye And then you feel a sensation of pleasure that relates to your body. pey dema tak kyen che pey che pey la ten ne That acts as a dema tak kyen. Dema tak kyen means the thing that happened just before a thing to make it happen.

Dema tak kyen means the thing that happened just before something to make it happen. So in the moment before. So, the physical sensation of pleasure, which is that, relates to the physical sense organs, the physical consciousnesses, eye, ear, nose, tongue, and body, right?

Wangshen korke tso, that triggers, in the next instant, yishen korke tso dewa, a pleasure which is connected to the mental sense. So, first you get a pleasure connected to the five physical senses, and that triggers a pleasure which relates to the sixth sense. Ngu shen shi dewa kye, kye tse, sen ga yel yel we nyam kun tsu chung wa jung wa gyur, you get a really extraordinary sensation of pleasure, mental.

De tse yang shi ne chung se ma tok la, at that point you haven't quite achieved shamatha, you are a few milliseconds away from shamatha, because you have this overwhelming mental bliss. chung se ma tok la, sen ga yel wa tabu, chung se chung du sung ne, it's almost as if you have been slightly distracted by the pleasure, chung se chung du sung ne, when that subsides, that's the word I was looking for, or abs, but when that subsides a bit, when that subsides just a bit, chung du sung ne, sen mi pa la, hen le nye pe tse na, you start to feel as though the mind is sinking into the object.

san ten dang bun nye do, gim ting yin tsen tok pa, rang du nyam, then you have achieved the san ten dang bun nye do mi chok me, I guess it's time to talk about that. san ten dang bun nye do mi chok me, say, say and don't say, san ten dang bun nye do mi chok me, mi chok me. There are, we talked about the form realm as a place you could be born, and we talked about the form realm as certain high states of meditation that would cause you to be born there, and then we talked about the formless realm as some place you could be born, and then we talked about the formless realm as four very high states of meditation that would throw you there.

The form realm has four levels. Form realm meditation has four levels, and there are four places you go in the form realm, and they can be named in a rather uncreative way as level number one, level number two, level number three, level number four. Sometimes they're called that.

dang bun yin pa sung pa shi pa, first, second, third, and fourth. So they call them dhyana one, dhyana two, dhyana three, dhyana four, san ten dang bun. So san ten dang bun would be, if the mind is rising in a meditation to the heights of a desire realm state of mind, meaning what?

If you did that a lot in your life and died to be born in a desire realm. So the mind of the meditator rises through a desire realm state of mind into a form realm state of mind, into the very beginning of a form realm state of mind. Typically, each of the four levels of the form realm, especially when you're talking about as a cause, as a kind of meditation, has three divisions.

There are three stages that you go through within the first form realm level. How would this feel? In actual practice, what does this feel like?

When you move from a desire realm state of mind to a form realm state of mind, your meditation is so good that it's, that's that french fry thing. If someone put a, what do you call it? A large fry, right?

If someone put a large fry, and I'm not talking Jack in the Box or Burger King. I'm saying McDonald's. I think they sprinkle cocaine in there.

I think the same as Starbucks hot chocolate. I think they're all over the world, right? I mean, try it.

Ming Bo and I have tried every hot chocolate everywhere. It's just not the same. Somebody could put those french fries on your nose.

Somebody could play the Star Spangled Banner in your ear. And you wouldn't hear or smell anything. That's form realm.

That means your meditation hits the form realm. Mentally. When you first get there, it's called nirdog.

Nirdog means the preliminary stage of the first level of the four levels of the form realm category. Of the 18 states. Okay, it's 17.

Anyway, the beginning of the first form realm level is called nirdog. Nirdog means like warming up. Then there's muishi.

Muishi means the real thing. The real first form realm. After the warm up.

Nirdog is like sun salutation. And then muishi is like, you know, standing poses. Muishi can be divided into two.

Sambo and kipochen. So, the actual first form realm level. The actual, we call the main stage.

I like to translate it as main stage. As opposed to the warm up. So warm up, simple main stage.

It's called warm up, simple main stage, advanced main stage. When you get out of advanced main stage, you hit form realm level number two. Got it?

So you go through warm up level number one. Main stage level, simple, they call it simple main stage level number one. And then advanced main stage level number one.

And then you hit level number two. Why are we talking about all this? With regard to level number one.

When you first get out of the desire realm state of mind. Which I would say is distinguished by not being able to smell the French fries. Okay?

We're here at the Starscream Organic. That very first state called the warm up. The warm up to level number one.

That's where you can see, that's the state of mind you can use to see emptiness better. And only that. You can't use level number two.

You can't use the main stage level number one. You can't use advanced main stage level number one. You can't use level two.

You can't use level three. You can't use the formless levels. You have to go after emptiness from this level.

It's the only stage at which you will see emptiness. You don't have to worry about it, okay? It's not like, I mean.

You don't have to think, oh I should stay here and not try to go further. You won't be able to. So don't worry about it.

If you do, if you've been studying emptiness. If you've been helping people. If you've been serving your teacher well.

Then you will stop there and you will see emptiness there. So it's not like you have to hold yourself back or something like that. Then that is given a descriptive name.

It's called mi chok me. Don't say, mi chok me. Mi chok me.

It's a weird word. Chok means I have time to do something. Chok means wait.

Can I go out? Go out? I told you to wait.

Do you have time to go to the store today? And then you say, mi chok. I don't have time.

It means I don't have time to do something for you. Mi chok. Mi chok me means I do not have time.

Which means I do have time. I don't not have time. It's not that I don't have time.

That's all. The name of that level from which you can see emptiness directly. Which on this chart would be around here.

It's called mi chok me. It's not that I don't have time. And he's going to explain it.

Ngu shi duk te nyang bar shak pa sak te yin che chun shiwa topo nyuro. Samten tamo nyoro gyi ting yin jin topo tan du nyan du. You reach samten tamo nyoro.

You reach the preliminary stage of the first form or a matter. Daru nyan du. Together with that, shi neng ngu shi duk te.

Then that is shamatha. Then you achieve shamatha. You must have shamatha as an instrument to see emptiness directly.

It's just an instrument. If you never had a teaching on emptiness, and you got to that level of meditation frequently in this life, and you died, then you would be born in the first level of the formless, the resulting first level, a real world, an actual world, created by that kind of concentration. You just started.

You're just starting your emptiness capacity. Emptiness perception capacity meditation. Okay?

Every tenth word is corrupted. Okay? It takes us 150 years to type them in, and then it takes us like 1500 years to correct them.

Here we go. That's weird. Okay, here we go.

I never heard this. Rinpoche used to say, there's a lot of things you haven't heard. Fair enough.

He says, deng chung du so way, then the pleasure comes down a bit, the mental bliss comes down a bit, and then you reach shamatha, right? You go into shamatha. He says, don't worry that when the pleasure is turned down a bit, you're going to lose your shinja.

It's not that you lose your shinja. You still have shinja. It's just a little bit modulated.

Anyway. Say for money. Fair enough.

For example, if you sat down with your friends and they told you some really good news, like they're going to have all kinds of junk food tomorrow night at the celebration, that's one thing. It should destroy all the meditation you've built up. Deep down in your head, then why not?

Then, turn my pot. Then just after that, senma gawa chenpoke. You feel happy.

Somebody says something good and you're like, yay, you know. Chenpoke, senma gawa chenpoke. A lot of gawa de chenpo doyong.

Then, you know, after an hour or so, that excitement over the good news tends to reduce a bit. It becomes reduced a bit. But, tar nyen mi denpa mayinpa.

But it's not as if the news you got were suddenly untrue. That's supposed to be an example for...

[Говорящий 2] (46:29 - 46:30)
What was that?

[Говорящий 1] (46:30 - 48:29)
Oh, you tuned down the bliss, mental bliss. But it's not as though you lost the shinjan which triggered it. You still have it.

It's just tuned down a bit. That's the third panchayat treatment of the little nasty winds. Do you want another one?

There's a little bit of overlap, but you're getting some new stuff in each one, right? So I like it. Because I don't understand those winds very well and I wanted to know more about them.

So I went looking. And you'll never hear this ever anywhere, okay? Let's go again.

This is... let me just check. This is Je Tsongkhapa, okay?

This is Je Tsongkhapa. He wrote three great Lamrim texts. One is about the size of the text we're using, Lamrim Chenmo.

It's considered the greatest book ever written in Tibet. Something like the last third of it treats emptiness and meditation. So my plan was, we do emptiness and meditation for the bulk of the chant.

Then we go through the other 850 pages in 9 years, 8 years or so. And then at the end, just for dessert, we do Tsongkhapa's meditation of emptiness. Because we will not have done it for 8 years.

You see what I mean? Then we'll end on the right note. We'll get this in a more ancient presentation.

Although I have to say that Pabongkha Rinpoche is authentic, detailed, and easily understood. Je Tsongkhapa is authentic, detailed, and sometimes hard to crack.

[Говорящий 2] (48:30 - 48:30)
Okay.

[Говорящий 1] (48:31 - 1:04:45)
So here we go. He wrote three great Lamrims. One is called the Great One.

One is called the Medium One. One is called the Little One. And then there's a smaller one.

It's really four. But anyway, this is from the Medium One. Which I don't know if anyone has translated.

It would be nice to translate it. It's a very beautiful Lamrim. I forget.

It's a couple hundred pages. So this is from Je Tsongkhapa himself. There is a certain...

There's a word in the Yoga Sutra. For a... I forget.

Anyway, it means a sign that something is about to happen. What do you call that? A portent.

It means a portent. There's a portent that will let you know that you are about to get shinjag which is which is complete and which is easily easy to tell. For example, if you want to know if you're going to die in the next six months there's a practice you can do that has to do with your shadow.

Examining your shadows. On certain days, like that. And that's an easy way to tell if you're going to die in six months.

That's called a portent. And the shadow will show certain sights. And it's just a lot easier than trying to go into Samatha and see the future.

Okay, so he says he says there are easier there are relatively easy ways to know if you're getting to shinjag. A person who has been making constant devoted efforts in developing concentrated meditation like you guys have they will get a feeling in their head as if it suddenly got a little heavier. Like their brain got heavier.

But it's not as if it were unpleasant. Normally in Tibet it's not considered a virtue to write a new book. Buddha knew what he was talking about and he was enlightened.

So you just kind of basically recast it for your generation. You repackage it for your generation. But normally the same stuff.

So you can follow a thread of a conversation about neng nyen len kyi lu back a thousand years. And some of the information is repeated. Chiwa mino.

Just after you are able to develop just after you feel that See, he's talking about a gross physical sensation that can alert you that you're on the verge of reaching shinjang and shamatha. Just an easy way to tell it's coming. Just something in the head changes.

Dekhyamadakya, right after that feeling occurs in your head then the negative karas which affect your mind and act as an obstruction to your virtuous intentions. You don't feel like doing virtue. Neng nyen len na towa gyur You will lose those winds.

Those winds will stop. shing de nyenpo sem shinjang hun la kye de nyen sam le And then you will get the first thing that will come and that will be a mental shinjang. Nyen sa states Nyen sa is a book by Arya Sangha very very famous, huge book about meditation Meditation is in there.

It would be interesting to go and translate those sections. Very very famous. Shravakabhumi Anyway, jitsam na de rakshintapa mawe sensei chipa nida shintu jamba ringo jitam na de rakshintapa mawe That book says and that's by Arya Sangha who is acting as a secretary for Maitreya who is the next Buddha.

jitsam na de rakshintapa mawe If you want a very easy way to tell if you're doing if you're about to hit shamatha if you want some kind of gross physical sign about being single pointed if you want to know that you're about to within a short period of time you're going to achieve mental and physical shinjang then there is a portent nepa chiwam namo gyero gyurte you will get a feeling of your your braincase feeling heavy gyero gyurte deyan nepe kseni ni mayi no deyan nepe kseni ni mayi no deyan nepe kseni ni mayi no means it's not a problem it's not a what do you call it?

it's not a problem, it's a good thing kseni ni mayi no dekyo matato palo lakau chok chok chok chok just after you get that feeling in your mind, your head something will happen to the wings which cause you to, they obstruct your enjoyment of doing good things and which support your negative states of mind your negative emotions ascending, ending, beginning forward, near, soon deyan nepe kseni ne su ru dalsen shindu jangwa deyan gyur gyur and you will get your mind will become malleable easily easily set to virtuous tasks deyan nepe kseni ne ru gyi shinjang deke de chu tu lak de ne due to the shinjang of your mind ru shinjang kye war gyur then you will get you will get the winds will pass through your body which create physical shinjang nung de nungi chanam na kye par gyur pa na nungi nge nge na nge war gyur those winds will cover your body those winds will course throughout your body and then the little nasty winds will go away nungi nge nge nge nge nge ru shinjang kye de and then you won't have sort of a physical resistance to doing good things deyan ru tam che ge tam che ge ne le su ru nge nge nge tu kam shindu na war gyur de then you will feel as if your whole body is feeling this is the sign that you're close to shamatha, your whole body feels I don't know, like after a really good yoga after a year third class or something, I don't know what to do back in New York but I felt high for like a day, you know like something happens to your body it opens somehow I don't know but you just feel open and you feel very very I don't know how to say your whole alignment is perfect and your body feels open your whole body feels open de kye pe ru shindu jang kye wa dan tun pa jung wa chen pa lun dak lun la gyur gyur de this means that certain pranas related to the elements of the body are now flowing freely through the body like fire, sachu me ru earth, water fire, wind there are pranas which relate it means the pranas which support the chemicals of your body the pranas which support the the physical elements of your body that create your skin and your blood and your bone these are being supported by the prana jung wa chen pa lun dak gyur gyur de dak gyur we du na phong la gaur par chod chepa nyonmong me chok su gyur pa lu shun neng yun neng kyang yin de dak gyur gyur then you lose this resistance to doing goodness, especially physical physical resistance then you have a lu shun yun jang pa lu tang chen la gyur te and then there's this feeling that your body is being solidified like you eat a really good meal like you do a good yoga and then you eat a really healthy meal and you can feel the nutrients flowing through your body those new winds relate to the physical chemicals of your body and then they cause a flourishing of the bodily processes so there's a connection between yoga and meditation we're trying to achieve a connection between the two and you should be doing both you should be doing both every day physical shun jang is a tactile sense remember we said it relates to the physical sense it's a tactile sense extremely pleasant and extremely attractive I don't know about that he says it's not a mental function it's not something in the mind it's a physical tactile it's a tactile object and not a mental object this is a very ancient writer about the time of Nagarjuna he said our sangha writing 150 years later in the 4th century your body is your body is imbued with a tactile sense of pleasure and that brings on a mental sense of happiness are you ok? you'll never hear this anywhere ok? because of your physical shun jang and then due to the pranas that are now flowing through your body and giving you a physical sensation of bliss then you feel a mental bliss shun jang kamar kye pe shuk pe ring gi chung du dro de now here's Jetson Kappa reporting the ebbing what was that?

this that anyway excuse me yeah, the subsiding the subsiding of the bliss the slight subsiding of bliss that you have today the original power of the sensation of bliss is meant to subside slightly this is not it's not that you have lost your shun jang see now he's saying it it's not that you have lost your shun jang jirmatar sakhe shun jang mi yowa tingin jin tan thunpa jung ho de sem het rakpa de this gross form of bliss, mental bliss sem hajang yowe has over moved the mind hajang means too much yowa means shifted or moved, moved the mind Too much. In other words, deva-lokne, and you have to bring it back a bit, deva-lokne, jim-la-tar-sa-pe shin-jang mi-yo-wa.

You are attempting to reach a kind of shin-jang which is as fine as a shadow. You are attempting to reach a shin-jang which is as fine as the substance of a shadow. Shin-jang mi-yo-wa, which means no longer, what do you call it, wavering.

Ting-in-ting-dan ting-pa-jung-wo. And then you'll reach a deeper state of concentration. We're almost done, okay?

Hang in there. I still got two minutes. This is something I really want to understand, and when you teach it, you understand it.

You should teach the poster. Okay? You should teach the poster.

You struggle through teaching it. If somebody asks you a question that you can't answer, then you get really good. Sen-ta-yang-yang-wa-de-yang-lok-ne, sen-mi-po-ga-ten-wa-ne-shin-ga-wa-chen-bu-gyop-pe, gyop-pe-ma-shi-wa-dan-de-wa-shi-ne-to-pi-nyin.

You will reach a chamata, which can no longer be interrupted or moved by an overly happy mind, overly high mind. Nyen-sa-le, as Arya Asanga said in his Sri Lanka Bulu, dan-bor-ne, dan-bor-de-ke-pa-gyur-be-tse-na-sen-ga-wa-dan, sen-shin-tu-nyon-de-wa-dan, sen-chok-tu-ga-wa-dan, den-bo-ba-mi-bo-da-lung-bo-ga-wa-dan, chepa-yang-na-wa-gyur-om. At the very beginning, you'll feel like an excessive sense of bliss and too much.

De-wo-tu-shin-ju-jang-shuk-tan-bu-ke-pa-kha-nyon-ga-de, ke-ki-ke-ki-shin-ju-to-wa-gyur, then the original state of bliss that you felt will become more and more subtle. Ke-ki-ke-ki means very, very subtle, like a shadow. Ke-ki-ke-ki-shin-ju-to-wa-gyur, lu-la-shin-ju-to-wa-gyur-ma-ta-bu-dan-den-mo-gyur-om.

And then your body will possess a shin-jan which is very similar to a shadow. Now he changes the meaning slightly, right? That shadow is meant to imply five, but shadow is meant to imply it will stay with you, like your shadow.

It's a beautiful thing. Shadow shamatha, okay? That's my next dialogue's name.

Sem-ga-wa-ka-nyon-pa-de-ya-ang-po-wa-gyur-shin. Sem-shin-ne-gi-nya-wa-ten-shin-ra-tu-shi-wa-nyam-nam-de-mi-ka-la-gyur-pa-ju-do. And then you can engage in your meditation object with perfect shamatha, which is perfectly stable.

Dev-ta-bu-jung-na-yi-chen-da-sam-den-den-pa-nyer-do-ki-sam-den-den-pa-nyer-do-ki-gyur-pa-shin-ni-to. Then you will have achieved the shamatha which relates to the preliminary stage of the first level of the former.

[Говорящий 2] (1:04:45 - 1:04:46)
Okay?

[Говорящий 1] (1:04:46 - 1:10:12)
Done. So now you know everything about me-nyan, len-gyur, lung. Now we'll just read it from the text that we're supposed to be in, and then you'll know everything, okay?

Ning-yen-len-gyur-lung-shi-we, the little nasty winds subside. Den-nyan-chen, you get a feeling, a sensation of bliss. Go-lang-le-pa-chi-den-pa, your head will, your brain will feel a little heavy.

Ta-bu, she, which is an expression which is used to describe what it feels like, ta-shar-shun-la, after you get your head shaved, na-pa-sam, when somebody takes a warm hand, le-pa-ta-bu, and lays it on the top of your head. So he's saying that feeling of heaviness of the brain doesn't refer to a feeling of heaviness of the brain. He's saying that's just an expression that's meant to describe this rush of heat in the upper part of the head.

So if you don't feel your head get heavier, you're probably okay. He reads it to be an expression that refers to the rush of heat in the upper part of the head. Some other assumptions.

Den-ma-ta-tu-sen-nyo-mo-be-cho-su-gyu-ne, ge-wa-la-kam-du-du-ko-mi-rung-we-ning-yen-len-shi-ne, then those little nasty winds which make your mind tend towards negative thoughts, and which obstruct you, they make you resistant to do good deeds, they will subside, shi-ne, sem-shin-ju-su, and you will reach mental shin-jang, okay? De-tu-ru-shin-jang-jun-be-rung, due to the power of that mental shin-jang, you will get a bodily shin-jang, physical shin-jang, jun-be-rung, and that will be brought on by certain other pranas, which are called le-rung, which are called fitness pranas. They will run throughout your body, they will cover your whole body.

Lu-kyi-ngen-len-tam-tel-ne, then your body will no longer, you will no longer be resistant to good deeds of your body. What does that mean, like going into a good meditation posture, or doing a good yoga practice, or something like that? Lu-gye-way-chao-la-ten-lang-ne-pa, then you will no longer be resistant to doing good deeds, and jin-du-du-ku, you'll be able to boss around your mind and body at will.

I'm telling you to do the poem. No, I don't want to do the poem. I'm doing the poem.

Couldn't we just have some extra, like, lunch right now? No. You can eat later.

It's not going to kill you to do the poem. It's not going to kill you to spend another two minutes here and do Urdhva Dharma. Although, okay.

De-la-ten-ne-ren-chao-shin-gu-de-way-rang-shin-chen-gu, lu-shin-jang-gu-de-way-myang-chang-bo-gye, due to that, you get a physical sensation, a tactile sensation of bliss, which is physical shin-jang, and you feel happiness. Da-du-nyang-pa-shak-pe, rang-lu-la-so-pe-nang-wa-shen-kang-yang-kang-mi-char-wa, lu-kyang-mi-ten-lang-ten... Okay, here's something important, okay?

Da-du-nyang-pa-shak, stay in the meditation. Don't come out. Keep pressing on.

Keep pressing on. Da-du-nyang-pa-shak, rang-lu-la-so-pe-nang-wa-shen-kang-kang-yang-mi-char-wa, you will start to lose any awareness of your body, and everything else around you. Lu-kyang-mi-ten-lang-ten-nyang-chen, you will feel almost as though your physical body were also melting into the meditation object, okay?

Mi-ten-lang-ten-nyang-chen-gi-sem, and that's mental shin-jang. That's mental shin-jang. Di-ga-de-nyang-chen-bo-gye-ne, you will feel some kind of bliss come on you.

Sem-ga-yeo-yeo-wa, it'll overtake you, it'll overwhelm you. Ni-pa-ne-mi-tu-pa-ta-bu-jung, you will feel as though you could be losing the object due to the overwhelming bliss. De-ne-sem-shin-jang-gi-ga-yeo-yeo-wa-de-jung-sang-ne, then you've got to tune down the bliss a little bit, okay?

And it will automatically, like two hours after you heard the good news, the excitement will sort of calm down. De-wa-chung-du-song-hyang-ba-ta-bu-nyang-ne, you will get a sensation as though the bliss has subsided somewhat. Nyang-ne, sem-mi-pa-la-ten-ma-ne-pe-ten-nyang-chen, then your mind can fix itself with perfect stability on the object.

Gi-ten-la-je-su-ten-me, shin-jang-mi-yeo-wa-to-pa, you will achieve an imperturbable shin-jang. And du-nyang-gi-sang, you ready? Here we go, and then you're done, and you can go out to dinner.

Sam-ten-dang-bu-nye-do, mi-jeo-me-gi-gyu-ge-shi-ne-to-bu-nye, then you'll have achieved shang. And it is in the first form, realm, level. And it is in the first stage of that, which is called, it's not that I don't have time.

[Говорящий 2] (1:10:13 - 1:10:14)
Okay?

[Говорящий 1] (1:10:14 - 1:13:07)
You did it. Okay? You are, then you're here, okay?

You're at the end of the poster. The poster right there says, one goes on to seek the correct view of reality with the great ability to bring the mind to the object and to make him watchfulness. So, you've just got your mind, you're done with the poster.

This whole poster has been an exercise in attaining the state of mind you need to see emptiness directly. That's it. He didn't actually see emptiness yet.

Okay? This whole poster is just a description of the instrument with which you see emptiness directly. He got to the end of that poster, and he didn't get the, you know, too bad, somewhere over here, he sees emptiness directly.

Okay? But you got to the Shambhala, you got to real Shambhala. By going to Shindhya, mental and physical.

This is a state of realization, which is sinkhwanor. Tibetans say metap me. Metap me means cannot do without it.

You cannot do without it. Metap me pe lam yinpe. Because you cannot do it without it, it has been given the name michokme.

It's not as though I didn't have time for it. That's how he explains michokme. It's not as though I don't have time for this kind of Shambhala.

Okay? What it means is it gives you time to do everything. It gives you the opportunity to achieve all kinds, not just the emptiness, but all kinds of spiritual realizations.

Okay? Read other people's minds. See the future.

See the day of your own enlightenment. See yourself serving billions of people on the planet. See the faces of countless beings who are suffering and know that you will take care of them.

Please come. Please also come. Okay?

Name. Okay, one little thing. Nah, I'll let you do it.

Nah, it's a good place to stop. It's a good place to stop. It's a good place to stop.

He's going to say... He's going to say you could go farther, but you don't have to.

[Говорящий 2] (1:13:07 - 1:13:07)
No.

[Говорящий 1] (1:13:08 - 1:13:25)
You already know that. You're not missing anything if you choke on a biscuit or something. Hey, I saw how I guess you do that.

He died. That's another story.

[Говорящий 2] (1:13:28 - 1:13:30)
So... I have a little note here.

[Говорящий 1] (1:13:30 - 1:13:43)
I don't know who wrote it, but it says Lindsey Cross's father, George Lindsey, wrote this screenplay for Sound of Music. So you can thank her for... some time in my life.

Years of childhood. Must have been...

[Говорящий 2] (1:13:43 - 1:13:45)
She's saying that's not me.

[Говорящий 1] (1:13:46 - 1:14:02)
That's not... Okay, but it's a good story. But I like it.

One of her relatives has something to do with it. Somebody sang me the rest. There's even more.

How does it go? Can you do it? Where does that go?

Go ahead, it's okay.

[Говорящий 2] (1:14:02 - 1:14:17)
Nothing comes from nothing, nothing ever could. Somewhere in my youth or childhood I must have done something good.

[Говорящий 1] (1:14:18 - 1:14:39)
Nothing comes from nothing, nothing ever could. Nothing comes from nothing, nothing ever could. That's nice.

That's the kind of resonation. Yay! Thank you.

[Говорящий 2] (1:15:02 - 1:15:03)
Thank you.