Занятие 12, часть 2

[Говорящий 2] (0:00 - 0:02)
Madhute means you get muddled half way through.

[Говорящий 1] (0:07 - 6:27)
Please come to your breath. Then please connect with your chakra between your legs, Muladhara chakra. And join it with the chakra in your forehead, embedded in your forehead.

Feel the passage of breath and prana up and down the spine between those two points, like liquid glass connecting the place between your legs up to the place embedded in your forehead. See the flow of liquid glass. First, connect into it visually.

Try to see the flow of an energy resembling liquid glass from one chakra to the other as you breathe. Think of it as sulk, as the juice of life in your body, the source of your energy. Now drop the color of it and try to just feel it in your body.

Drop the vision of it, visual perception of it and try to just feel it running up and down your spine. This is really, really good to do during yoga. If you can direct any attention to the prana moving up and down your spine during yoga, then the yoga will be much more effective.

[Говорящий 2] (7:11 - 7:17)
Now I'd like you to picture your teacher, heart lama, your own heart lama in front of you.

[Говорящий 1] (8:01 - 39:36)
Try to perceive or visualize the amount of crystal glass, liquid glass in them, like a huge ocean going back from their spine, behind the prana in their spine. Literally oceans of prana available to them, as big as the Pacific. Then imagine that they are offering prana to you.

They are meditating on you. Your prana is being upheld and sustained by these oceans of prana, oceans of liquid glass that are available to them. They are trying to send you prana in the way that we were trying to send it to someone else.

Feel the support that they're giving you of the prana moving up and down your spine. Slowly come back to your breath. Ask your lama to come stay in your heart.

Then when you're back, open your eyes, stretch. DE LTAR BRGYAL TZON KHAGS PA CHEN PAS BSTAN PA DE NI SBYONG BA'I BSTAN PA THAMS CAD MA TSOGS PA MED PAR RGYUD PA'I THOB DU Inside of BRGYAL TZON KHAGS PA's teachings are all of Lord Atisha's teachings, complete. GNYIS RDUG GYI TSER BRTUNG GCIG LA MI SLOB PA'I GSUNG SBYUG RGYUD PA'I MA NGAG GSABS KHAS NA NA MED PAR DANG LDAN PA YIN Therefore, they contain within them all of the instructions you need to reach GSUNG SBYUG.

GSUNG SBYUG means... GSUNG SBYUG is the tantric word for enlightenment. It means the combination of the two.

I like it because that was one of the best songs by Big Brother and Janice Joplin. It means that normally you would have to spend many, millions of lifetimes to make contact with angels and have them train you to become like them. But if you follow the Lam Rim carefully, if you learn the Lam Rim carefully, you can achieve it in one lifetime.

It's possible in one lifetime. BYAMS PA CHEN PO'I BSTAN PA'I GYI SBYOR BA BSTAN PA CHEN MED NGAG GSABS KHAS NA NA MED PAR DANG LDAN PA YIN It contains these instructions. BYAS GSUNG GI LAM RIM NAM LA YANG DKA' DAM DGOS MED LAM RIM LA MED PAS GSABS KHAS MANG DU GCOD PA GCOD DU DE NA GCOD In Tibet, they talk about two kadampas, two waves of kadampas.

The first wave was in the 1,000, in the first century. They're called Kadampa Goma, the original kadampas. And then sometimes the Gelugpa lineage of the Dalai Lama is called Kadamsarva, the new kadampas.

So sometimes the Dalai Lama's lineage is called the new kadampas. I think that's the name of the group in England, is it? They're called New Kadampa?

Yeah, so they took that name. It's a beautiful name to take. DANG LDAN PA YIN So if you read the lamrims written by Je Tsongkhapa, though, you will find more detail than in the old lamrims of the original kadampas.

If you read the New Kadampa's lamrims, new means 15th century, right? 1400s. Then you will learn a lot of things that you don't see in the original lamrims.

But in Atisha's generation. More detail. MANG DU ZHIG PA ZHIG TU BSTAN PA ZHIG If you study those lamrims, you will understand what I'm saying.

DE LTAR BYED RIM PO CHEN NAS LA RIM RGYUD TSUL MANG DU GCIG YANG So there were many great traditions of lamrim that were... He's now tracing it back from Je Tsongkhapa up to now. We went from Buddha to Lord Atisha.

Then we went from Atisha to Je Tsongkhapa. We didn't spend much time on Je Tsongkhapa because it's too much to do. You can get the other book and read it.

By the way, that other book is renowned in the monastery as one that you would use for fortune-telling. The Je Tsongkhapa book. That particular biography is often used for fortune-telling.

I mean, you want to know how your weeks are going to go. Then on Monday morning you just open it up somewhere. It's fun.

You can do that. In Tibet they do that mainly on religious holidays like New Year's or Tsongkhapa's day or Buddha's birthday. Then you don't have to study those days.

You get to relax, which is very rare. People stress out. People have anxiety attacks.

People break down in the monastery. But when you get a rare holiday, then you get that big book and you just sit around with your friends and you open it at random. Then people make fun of you because you opened it up at...

I don't know. I'm not going to say some oversized part. Or something like that.

Then you relax with your friends and you drink tea together. It's fun. MANG GI'I PHYI KHYER Although there were many lamrims written after Je Tsongkhapa, there are now basically the eight great lamrims that we spoke about already.

PHYI CHEN RGYAS DU GSUM TSUL KHA SANG ZHUGS PA LTAR YIN As I mentioned yesterday, which was Pabongka's yesterday. His teachings were 12 hours a day, 16 hours a day. And no microphone.

And 900 people. So those old lamrims were tough. DE YANG ZER ZHUNG MA DANG BYAMS PA SHES RUNG GNYIS RDOG KYANG PA'I DBANG DU BYAS NAS GSUM There's a lamrim among the eight called The Essence of Refined Gold.

And there was a lamrim called The Word of Gentle Voice. He says in those two, they didn't go directly into the tantric half of things. It was just open teachings.

Those two lamrims don't directly go into secret teachings. DE LAM DANG MYUR LAM But the two lamrims by the two penchant lamas, the first penchant lama and the second penchant lama. What do you call it?

Path of Bliss or something? And Quick Path. Those two cover both.

They cover both the open and the secret teachings. He doesn't say about the other four. Three of which are probably Je Tsongkhapa, right?

Which would. The one is sort of an obscure lamrim that I haven't finished reading yet. I can't tell you.

I thought we could stop there and do questions for a while. What's my opinion on whether the version in the Tenggir of Pabongka Rinpoche's... What do you call it?

But if the auto-encounter is really his or not. There's a lot of books in the Tenggir that are questionable. But Rinpoche, just before Je Tsongkhapa in the 1350s, tried to identify the books that he thought were authentic.

And he chose four and a half thousand. And he must have rejected many thousands more. But there are texts in the Tenggir or the Kangyur which are very difficult to read.

Sometimes they're incomplete. Or maybe they have additions to them or like that. I wouldn't use that one myself.

Somebody asked me about the sources that I'm using for that text. I'm using the one by Choney Lama Drapasetu. Choney Lama Drapasetu lived 1648 to something.

He was one of the major textbook writers from Suriname. But he was from Amdo. He took a deep interest in the ancient classics and he wrote commentaries on them, which is unusual.

He wrote the only commentary on the Diamond Cutter Sutra. That's where you know him from. But he wrote a beautiful commentary to Lord Atisha's work, which I think is more...

He's one of the five greatest Gelugpa Lamas ever. I would say he's the greatest, but then he's from my monastery, so it's not really fair. But extraordinary writer.

Extraordinarily clear. Extraordinarily demanding of authenticity. He understood emptiness very deeply.

He wrote a commentary on Lord Atisha's work, which is the one I would use. That's the one I used in New York. That's where I got some of my answers to the five questions of the king, especially about monks and tantric practice.

He wrote a very beautiful... In there he clarified Lord Atisha's position. Which you can look it up.

It's in the ACI database. We went to Choney. We got the originals.

Jason. It was at great expense and great trouble. We recovered all his originals.

Then on that same question Jetsun Kappa wrote a lot. We covered it in Course 17. I think there's about 100 pages of commentaries there on that question.

But you can't see that unless you get through all the 18 courses and get empowered. But Course 17 was on partner practice. It has about 500 pages of commentary that I translated on that practice.

What's the other question? Somebody asked me... Oh, about monks needing to wear lay clothes if the occasion were right.

The classic source for that is the greatest Vinaya text ever written, which is called Sotik. Say it, Sotik. There was a lama named Sonawa.

He's actually a Kagyupa. He predates Jetsun Kappa by a couple hundred years. He wrote a 2,000 page commentary on the monks' vows and the nuns' vows.

There's 1,000 pages on the monks' vows and there's 1,000 pages on the nuns' vows. No one has ever come close. Even galukpas, even Dalai Lama lineages, we use his.

That's one of the ultimate commentaries because it's just beyond everything. There's a very beautiful section in there that Rinpoche taught. When I first became a monk, he dragged me up in his room and he taught me Sotik.

He taught me the vows from that text. There's a thing about, we're not supposed to be separated from our robes for more than... We can't sleep in a place if they're not under the same roof with us.

One time I had this problem with Rinpoche. I left him in the car. He said, you blew it.

The robes are unblessed. Now we have to re-bless them. There's a re-blessing ceremony.

It was parked a couple of feet from the house but it wasn't good enough. It has to be under the same roof. Then there's a question.

If you're caught outside and there's a war going on between your house and you and you can't get back to your robes, then do you get any break? Do they cut you any slack? Then they say, yeah, you can have another 24 hours or something.

Then you have to get to your robes but you're also not allowed if you're a monk to go into the trenches of a battle. That's one of our vows. I don't know how you're supposed to fulfill one if you're fulfilling the other.

But that's a nang dong. Anyway, in there there was a beautiful, beautiful... Tsongkhapa says something very beautiful.

He says, on the question of whether a monk should always wear their robes or not, these rules have been set forth. He was also very close to Atisha. He was one of the closest texts to Atisha that there is.

Both historically and by meaning. Then he said, on the question of whether there was ever a circumstance when it would be more useful if a monk didn't wear his robes. Like if I go to China or something.

I can't get into China if I wear robes. And there's a billion people there. Two out of five people on the planet live there.

Then he said, there's this beautiful thing in Tsongkhapa's commentary. He says, if your lama tells you not to wear your robes for your whole life, that's fine. He doesn't say for 24 hours or 26 hours or 18 hours.

He says, if your lama told you it would be more beneficial that you wore a suit for the rest of your life and never wore your robes again, that's the right thing to do. That's how you know. That's the rule you should use.

Those are the sources I've been using. Here we go to another one. I find that some people smile or nod hello at me, but some other people don't even look at me when they used to acknowledge me before.

Is this coming from me? No, this is an important question. I call it the 50% karma question.

By the way, all these questions are generic. If you travel around the world and you talk to thousands of people, somebody will ask you this question somewhere where you're going to teach. You got to be able to say, that's the 50% karma question.

We tend to think the way we grew up, what we heard said about karma as we grew up, it was just people made jokes about it. They said, don't step on a bug, you're going to get squashed. That's all I heard when I was a kid.

That was about the extent that I ever heard about karma. That was it. Then somebody comes along and you get in a car accident and they say, that's karma.

Or you lose your job and they say, that's karma. Or you lose your boyfriend and they say, that's karma. Then you get a little more sophisticated in your thinking.

They say, that's because you fired somebody last week or you were messing around with your girlfriend. You know, like that. They get a little more sophisticated.

Then I call it the lottery question. Nobody wins the lottery and says, why me? You never hear that.

They interview the guy on TV, he won the $15 million lottery and he's not saying, I don't know, why me? But then you meet somebody who got cancer and they say, I don't know, why me? With negative things, you tend to ask, why me?

With positive things, you tend to just assume you deserve them. So we tend to think of karma as... I mean, when you're thinking about karma as just getting formed in your mind, you tend to think that it mostly relates to bad things that happen to you.

So like, if I lost my boyfriend or I got a cold or I got in a car accident, then this must be karma. You see what I mean? I must have done something to somebody before.

When you get more sophisticated in your thinking, you give it equal air time. You say, why did this cool stuff happen to me? How did I get here, for example, today?

And then you start thinking about, oh, that's the cause. I think then when you evolve higher in your understanding of karma, you will begin to... You see, rather than explaining the bad things that happened to you in your life in the past by karma, you begin to make this huge...

What do they call it? There's a conceptual shift. What do they call it?

Paradigm shift. You make a huge paradigm shift and you start to turn it around. So I'd say an immature understanding of karma is used to explain the crap it happens to.

As you get more mature in your thinking about karma, you begin to see that it's giving you a way, a methodology to perfect your world. You could turn the whole scene around. Instead of spending your time worrying about, oh, that's why my mother was mean to me when I was 18.

You just shift the whole thing around and say, oh, jeez, if that's true, then in five years I could have a perfect world. I could have the most beautiful partner. I could be financially really well off.

I could have friends around me who are all beautiful. The whole paradigm shifts. Instead of using karma to explain bad things in your life or getting up...

What do you call it? Stressing about not doing bad things. You could shift the whole thing around and say, gee, if karma works, then I could redesign my future.

I could run my life along a different course. The historical course of my life could be designed by me. I could direct my life the way I want.

I could have the most beautiful partner in the universe. I could be financially... I call it oxygen money.

Just breathe it. Don't fight for air. My finances could be self-propelling.

The money comes in, they pay the bills, and I don't know about it. I could just have enough money all the time. Then my health could be fine, better than before.

Then I could start working on the world, the state of the world. I could remove poverty. I could remove war.

If you're able to shift karma around to a positive viewpoint, you see how you could design a mandala. Ain't that the goal of your life? We have to be careful not to think of karma as something that's only responsible for some of what happens to us.

You have to be really careful not to isolate, especially negative events in your life, and say, that was my bad karma. I must have hurt somebody before. Then you don't appreciate all the good things in your life, and say, I also created this and this and this.

Neil Young is my creation. I mean the original Neil Young. In the maturity of your thinking about karma, you must come to know that all things are coming from you.

There's nothing that's not coming from you. Then we already talked about how that doesn't mean that you're living in a lonely world, and everybody around you is like your arm, and you're having a discussion with your arm, and you're making love to your arm, and you hate your arm. It's not like that.

You are projecting everything around you, 100%, good and bad, as both inner and outer. You can have a meaningful interaction with your loved ones and your enemies because you're projecting them as outside people. Be careful to ever think that anything's not coming from you.

We have a joke in our little traveling tour. What do you call it? Magic show.

Somebody will run in the room and say, we'll be having cold rice takeout at 2 a.m. after a talk in, what's that city? Sofia. We'll be sitting around and somebody will run in and say, I just found the only thing in the world that's not coming from me.

I just found a self-existent lady. And everybody will go, wow, what's she like? Oh, she's like really pain in the ass.

And we'll all laugh because in those moments you want to believe they're not coming from you. I mean, that perfect irritating person, you want to believe they're not coming from you. You'd do anything to believe they're not coming from you.

So then we have this inside joke. We run in the room and say, I found a self-existent person. Why, oh my god, this lady.

There's nobody, there's nothing that's not coming from you. But some karmas are so tender, I mean, why? So no matter what they do...

No, all karmas are changeable. There's no such thing as an unchangeable karma. All karmas can be destroyed.

All karmas can be redirected. Well, it's not time, you see. I mean, it's not what determines whether a karma is too powerful to change or not.

It's only your degree of understanding and not time. You see what I mean? The variable factor here is not time.

It's not that there are some karmas that are going to give you a tumor that would take more time to work on than the karma to be hot in this room. You see what I mean? It's not that the karma for a tumor is harder to work on than the karma to be unpleasantly warm in this room.

They are equal to a person who understands well. It's your degree of understanding that determines whether or not a karma can be changed or can be destroyed. So never think it's a question of time.

It's not. Or the amount of effort you put into it. It is purely the degree to which you understand how things work.

Then you can change anything, anytime. There's nothing unchangeable and there's no required time to change. It's just how well have you thought it out and come to live your life by seeds, living by seeds and only by seeds.

The more you use seeds in your immediate life, when you have a tumor or something, then the quicker you can remove it. It's all understanding. It's not time.

It's very beautiful. It's very interesting. It's just how much have you gotten used to the idea and how much have you used it to live your life.

Then when really heavy bad stuff happens, you can remove it. But if you haven't used seeds with your husband on a daily basis or with your co-worker on a daily basis or with your finances on a daily basis, then when you get a tumor, it's too late. You're not used to using seeds yet.

I'd say, I don't know, 15% of karma correlations are not obvious. For example, the correlation between pollution in your world and sexual misconduct. I don't know.

I can go to 18 countries. I can get interviewed by 18 radio stations about the diamond cutter. All they'll ask about is the one correlation between sexual misconduct and environmental damage.

You put sex in a book and that's all people want to... I don't know. Anyway, what Anila is saying is that that particular correlation is not self-evident.

Some correlations are. You want money, you have to give money. The one about partners is a little less obvious.

You want a good partner. Then your mind has to go to essence. In identifying correlations, your mind has to go to the essence.

Somebody comes up to you and says, you're a teacher of the Lam Rim. You just taught this Lam Rim course, which you're going to do. I want to know what's the karmic seed to have a nice partner.

I want to find a partner. Then you have to help them. The way you help them, this is what we do on the tours.

We get them in small groups and we help each person work on their own dream. We say, what do you want? I want a partner.

Why do you want a partner? What's the essence of your dream? Why do you want a partner?

Then you get a bunch of answers. Like in Guadalajara you'll hear, I want some great sex. I'm not saying all Guadalajara people think that way, but it did happen.

But then if you really get down and you question somebody and you get down to it, sooner or later they will say, I want companionship. I don't want to come home to an empty house. My job is good.

I have a nice apartment. I'm all set, but I come home to an empty house. I cook for myself and I don't have anyone to tell about my day.

So you say, what you really want is not a partner. What you want is companionship. To identify correlations, you got to...

What do you call it? Extract the essence of the dream. What's the essence of what you want?

Because even when they say boyfriend, it may be for different reasons. So you got to question further. If you're helping someone, you got to say, well, why do you want a boyfriend?

They say, I want someone to share my life with. Then you say, oh, then you want companionship. They say, yeah, I want companionship.

Because some people, they want affection. They say, I come home, my husband... I open up my arms and I say, hug me, honey.

They're like, let me finish this email. Then they come out and give you a peck on the cheek. So that person wants real affection, like real wung affection.

That has a different karmic cost. So in establishing correlations, you got to winnow it down to what's the essence of what you want. If they say companionship, then you have to go adopt some older lady and give her companionship.

So what I would say is, in cases where the correlation is not immediately evident, try to winnow it down to the essence of the person's needs. What do they really want? Then the correlation is easy.

If you can boil it down to what they really want, you go from boyfriend to a guy who stays in my house to companionship. Then, oh, companionship, that's easy. You got to give someone else companionship.

Got it? So when there's a question in your own mind about what's the maybe not immediately evident correlation for a certain dream I have, you got to boil it down to the essence of your dream. Oftentimes, when you offer to help people with their dreams, they'll go on and on.

They'll say, I don't have a boyfriend. He's going to help me. You say, wait, just stop.

Tell me the one thing you want. What's the one thing you want the most out of this guy? Then you can help them.

But if it's just some vague thing with 48 different things, in helping people to find the karmic correlations for their dreams, it's very important to help them to narrow it down to the two or three things they want the most. Then the other stuff will come. You know what I mean?

[Говорящий 2] (39:39 - 39:50)
How would you flip that around to a negative thing?

[Говорящий 1] (39:51 - 42:41)
Let's say you have an illness or something like that and you want to narrow it down to what is that illness. You have to work on finding the essence of the illness. I have a pain in my foot nowadays.

I'm trying to find the karma that I did. I'm trying to figure out what karma I should clean. Then I have to think, is it pain or is it immobility or is it embarrassment?

I have to figure out what is the main thing that bothers me about it. That's always the approach. Find the essence of the problem and find the essence of the dream.

Try to narrow it down to one thing that you want. It could be the pain. It could be the immobility.

You choose which one. Until you do that, you can't find a correlation easily. It's important to narrow it down to...

It may be five things that are bothering you about it, but try to find the one which is the main problem and then work on that karma. Then the other ones are sort of coming along with that one and then they'll also go away. Oh, that's a nice question.

When we end central channel meditations that we've been practicing, is there some kind of proper way to end it rather than just leaving it hanging? Because the problem's been going and then suddenly you've got to get up and go to work. I would say bringing your teacher into your heart is the answer to that.

That's the answer. That's the, what do you call it? What do they call cure-all?

Panacea. This is the cure-all of everything. Bring your teacher into your heart.

Visualize it in an intimate way. In many scriptures it says your last look at your teacher before you get up and go to work in your heart should be one of affection. They should be looking at you like...

Over and over in the scriptures it says your last look at them should be one of deep affection. Like they are looking at you like one of those rare days when you did everything right. You did your six, is it six times?

And they're like, I love you so much. They say that's a very... Even as far as pranically, put them in your heart.

Ask them to stay in your heart. And then the last time you look at them before you get up off your cushion is they're looking at you and saying, I just love you so much. Like that, okay?

And they do.