Занятие 6, часть 2

[Speaker 1]
Okay, we'll start again. We'll just go for another half hour or so. THUB BU'ANG DORJE BYANG RANG NYID BLO MED RNAM PAR BSTAN NAS BYUNG PAR GSUNGS PAS So Lord Buddha said, when times get hard, I will appear on earth again, as your own personal teacher.

THEG DUS RANG GI DON DZAD PA'I THUB BU'ANG DORJE BYANG GI SGRUB PA STE GANG YIN MNYAM NA THEG DUS means nowadays. RANG GI DON DZAD PA'I THUB BU'ANG DORJE BYANG If you are looking for that Buddha slash George Clooney, Dalai Lama slash George Clooney, THUB BU'ANG DORJE BYANG, in your own life, GANG YIN MNYAM NA, if you're wondering who it is, LAMA LAS BLOGS SU MI NYE is none other than your personal teacher. Whoever is your personal teacher, which could be your partner, could be your mother, could be your school teacher, could be your anybody, your daughter.

Don't go looking for any other emanation. If you want an emanation of Lord Buddha in your life, that's it. Then he quotes a...

Then he gets into a very sexy subject, which I've been waiting for. NAM KHAG DANG NYAMS PA'I RGYUD LAS RGYUD means a tantra, secret teaching. NAM KHAG DANG NYAMS PA means...

[Speaker 2]
Don't wait that long.

[Speaker 1]
It's called the tantra equal to the extent of space. NAM KHAG DANG NYAMS PA'I RGYUD The tantra which is as wide as space itself. It has a very famous quotation.

You can listen to the poetry. GRO BA DE KUN SANGS RGYAS SNGA DAG NYID GAR KHAN DAG DANG RIG MO SANGS RTAG RNAMS GANG DU DE CHEN ZHES BYA GCIG BU NYID GCIG BU NYAMS NI DUS NAS GANG ZAS DO This is a famous line from a secret book, a Buddhist secret book. Here's what it means.

GRO BA DE KUN means all the people around you, SANGS RGYAS, are the Buddha. The people sitting around you are suspicious. He's like...

SANGS RGYAS, not just one, but SNGA. DAG NYID means combination. DAG NYID means the people around you are the combination of the five Buddhas.

Who are the five Buddhas? These are the five Buddhas families in the secret teachings. That's secret.

If you can't remember something, you can always say that's secret. GAR here means to dance or to act in a play. GAR CAN means an actor.

GAR CAN DAG DANG They are like actors in a play. RIM MO SANG LTAR SNANG RIM MO SANG means you can take one piece of chalk and sketch a hundred different forms. The chalk is the same.

RIM MO means a drawing. SANG means a good drawing. LTAR means similar to that.

SNANG they appear. But in translating this verse, a translator would have to be careful not to join LTAR and SNANG together, which means false. Just warning you.

LTAR SNANG and LTAR SNANG are two different expressions. LTAR SNANG means they are appearing like separate people, like in a play. But LTAR SNANG, RIG PA LTAR SNANG means false logic.

So it's not LTAR SNANG, it's LTAR SNANG. GANG DU DE CHEN GZHAR BYAS PO NYID The one thing which we refer to as bliss, BYIS PO NYAMS NI the dance of that single thing is THU MED GANG ZAD DO, is many actors. It's one dancer in many roles.

To translate that verse correctly, you have to go back to the GANG RGYUR, to the original scriptures, and find the verse. This one is delicately misspelled. There's a tiny spelling error here which would change the meaning.

So NYAMS can mean to degenerate, but NYAMS can also mean a dance. Then if a single, if the word single was in front of it and there was no possessive, it would mean one person has degenerated. If there were a possessive, it would mean one person's dance.

And they cut the possessive. Somebody lost it over the last 25 centuries. But I went and checked it.

And the original has the apostrophe S. Just so you know, it's a big difference. Instead of one person degenerating, it's the dance of a single form.

It's one actor dancing in many roles. It's very beautiful. Then he's going to explain it.

By the way, there's no such tantra in the secret books of Buddhism. It's a section in another tantra, if you care. It would take you a while to find that.

The larger tantra is called NYAMS SBYOR MED KUN DU BCUG PA The dance of the yogini. The tantra is called the dance of the woman yogi. If you go looking for some tantra called equan to this place, you'll never find it.

It's part of another tantra. If you care. I don't know.

I'm just doing it for the future. ZHES PA DE Now, this is cool. ZHES PA, those words, LUS DBAN LA BRJAR TSUL DAM There's a way that you can apply those words to the secret teaching called LUS DBAN.

LUS DBAN means transcendent body. It's a tantric practice. It's a high tantric practice.

LUS DBAN, LA DBAN, SEMS DBAN There's three. Say LA DBAN. Sorry, LUS DBAN, LA DBAN, SEMS DBAN These are three stages of concentration in the secret teachings.

Very famous. He says, now you can relate this to that stage in the secret teachings. Or SHING YIN RTEN RDZU LA BRJAR You can also apply this to the first of the great steps of the steps to enlightenment.

What's the first and greatest step in the steps to enlightenment? Find a teacher and have a good relationship with your teacher is the first of the great subjects of all Buddhism. So he said, you can relate it to this advanced tantric stage, that line of poetry, that verse of poetry.

Or you can relate it to the generally how to relate to your teacher. BRJAR TSUL DAM DIR MANG DU YOD PA LAS means or a hundred other Buddhist subjects. But, DIR SHING YIN RTEN RDZU LA BRJAR TE ZHUNG NA I would like to take the opportunity to apply it to how you relate to your teacher.

So he drops the LUS DBAN there. But I went and looked it up. Because I was really curious.

We studied LUS DBAN briefly during the seven-year course at Diamond Mountain. But we didn't go. We spent only, I think, a day on it or something.

So I thought I would talk about it in general terms. Because I'm not allowed to talk about it in specific terms unless you have an initiation. So here's general terms.

One of the reasons that you do yoga. Yoga was an ancient tantric practice. In Tibet, you weren't allowed to do yoga until you finished a geshe degree.

Twenty-five years of study, then you're allowed to do yoga asanas. Because it was considered a high secret practice. Why?

It's an attempt to turn your body back into light. How? You manipulate your inner channels by twisting, stretching, all the other torturous things that we were taking through today.

And tomorrow. Tomorrow. So originally it was a practice meant to open the channels of the body.

And specifically the central channel, which is called SU SHUM NA. After a vowel and before a U, an S in Sanskrit is required to change to SH. So it used to be SU SU MA NA and it changed to SU SHUM MA NA.

MA NA came into English as the MN in the word hymn. A song. Hymno.

Which means a song. Then SU means good. But very good.

SU SU. SU SU MA NA. A very good song.

So that's the name of your central channel. The purpose of yoga was to get energy moving down the middle channel. When energy or prana moves down the middle channel, you are capable of higher love.

You are capable of deeper insight. You have more compassion. You can see emptiness.

You are more at peace and you are a nicer person. So the original purpose of yoga was to try to force prana into the central channel. There are many levels of how much prana gets forced into the central channel.

If you do a pretty good yoga class without any awareness of all these teachings, you will feel better for a couple of hours. That's because prana has entered the central channel. Slightly.

If prana enters the central channel at a higher degree and a more conscious degree, we talked about it today in the meditation, it starts to affect the lesser channels which allow sense perception. There is prana running from your eye to your heart chakra. There is prana running to your ears.

There is prana running to your nose, your mouth. MIG MED NA BA MED NA MED BYED MED LUS MED From what bones? There is prana flowing out to your sense organs which allows you to perceive the world.

If that prana were to stop, you would be blind or deaf or like that, paraplegic or something. When you inject high amounts of prana into the central channels through the practice of yoga and partner practice or other related physical practices, then more prana is running to your sense organs. It affects them.

You start to see the world as divine. It's very interesting. Yoga is an attempt to manipulate the physical body to cause the mind to see the world in a more magical way, which is cool.

You get a little bit of it when you take a yoga class. You're in a good mood for three hours and the croissants taste better after that. It's not really the yoga that makes you hungry.

If you could do it more consciously, then you would actually start to perceive the world as inhabited by special people. When you're in an extremely good mood, you just had a bag of french fries or something. When you're in a really, really good mood, your perception of the world changes.

When you're in a bad mood, you think everyone's mean or something like that. If you could move the prana in your body consciously, then your perception of the world would change and you would start to see it as a little piece of heaven. That's lu-wen.

That's lu-wen. That's the practice he mentioned. Special bodies appearing around you, lu-wen.

What's that got to do with what he was talking about just now all night? Yeah, yeah, yeah. The four beings are not separate.

Your teacher is Lord Buddha. George Clooney is the Dalai Lama. If you did yoga enough, you would see it.

Got it? If you did enough yoga, you could see George Clooney for who he really is. Or the Dalai Lama would look...

It would be comfortable to see him in an Armani suit, with sunglasses. It would look just fine if your vision was sufficient. And a way to do that in tantra is to have...

to get... Probably not supposed to talk about it. Is to get prana to move in the right places.

You can precipitate the vision of the world as divine if you do yoga properly or other physical practices. You can also do it through meditation. And then there's a joke in Tibetan.

They say, should you do the physical practice or should you do the meditation practice? Which are better? And then the answer is, chi-lang tabla tsor bet.

Say, chi-lang tabla tsor bet. You should do both. Come on.

You should meditate and you should do meditation. Sorry, yoga. So what did we do this morning?

Yeah. First we did meditation, then we did yoga. Or it could be tai chi or it could be running or something physical that moves your energy in your body.

That's a great combination. That combination allows you to see the world as more magical. And if you keep it up over years, regularly, you will start to see the world as more magical.

And it will be. It's not that you're hallucinating or something. The world becomes more magical.

Got it? And then the Buddha will start to play different roles in your life until everyone around you is a Buddha in disguise. Your family, your friends, your enemies, the politicians elected in your country will be Buddhas, real Buddhas in disguise.

And you will reach that place where you're just living in a whole country of Buddhas. That's cool, right? That's how it relates to Luan.

The first Penchen Lama wrote a book about how this happens. I think we'll leave it for tonight. Maybe we'll go back to it sometime.

I cut it out for you. That's a long story. I'll do a piece of it.

I don't want to overwhelm you. What I already said was enough. But just for those of you who are insatiable.

He quotes that same verse from Tantra about one actor playing many parts. He quotes the same book. And then he explains how it relates to Luan.

He has an essay on how it relates to Luan. So if you really wanted to go into it deeply, you would throw that into your teaching and you would cover that for about an hour or something. Because it's beautiful.

It's really beautiful. We don't have time. We'll do a piece of it.

We'll do some of it. Because it's also Tantra. So it's not totally appropriate to talk about all the details.

But I'll say this. There are two great levels of Tantric practice. They are called SKYE RIM and RDZO RIM.

I once had... My first Lama, Tibetan Lama, was named Geshe Ngo Ndagye. He was from East, East, East, East Tibet.

I studied with him for a couple of years in India. I didn't know Tibetan yet. I was learning Tibetan.

Then I got good at Tibetan. Then I was living in New York and somebody said, Geshe Ngo Ndagye is coming to teach in New York. They said, can you translate?

I'm like, I'll show off for Geshe-la. He'll be amazed. So he came and I got ready.

The first thing he said was, I'm going to teach about CIRI-DZIRI. I'm like, what? He's like, I said CIRI-DZIRI.

He got angry at me. I said CIRI-DZIRI. Geshe-la, I don't know CIRI-DZIRI.

Then there was a person from Central Tibet. He said SKYE RIM and RDZO RIM. I'm like, CIRI-DZIRI?

The whole night was like that. Then he yelled at me the whole night. I think it was my pride created all that.

SKYE RIM and RDZO RIM. CIRI and DZIRI. Because he thought like that.

I didn't know what he thought because he's from East Tibet. SKYE RIM is an attempt to make contact with divine beings in your midst. SKYE RIM is an attempt to make contact with divine beings in your midst.

RDZO RIM is when they teach you the practices necessary to become like them. Basically, that's the two levels of tantric practice. SKYE RIM and RDZO RIM.

The First Pancimama, in discussing this verse and how it relates to Luen, has a discussion of is this practice SKYE RIM or RDZO RIM? When the prana starts to move in your body in the right way and it changes your sense organs so drastically, so radically that you begin to see the world as divine, what's going on? Is it SKYE RIM or is it RDZO RIM?

Is it CIRI or is it DZIRI? Here's his answer. RANG LUGS means my opinion.

Luen, this practice of Luen, where many actors are playing in your world. Many divine beings are pretending to be your girlfriend or your teacher or your dog. SKYE RDZO GNYIS KHA'I PHYAG YOD GNYIS KHA'I Both.

If you're going to learn numbers in Tibet, GNYIS, two. GNYIS PA, second. GNYIS PO, the two.

GNYIS KHA'I, both. GNYIS KHA'I There's both SKYE RIM and RDZO RIM in Luen. In this process of the prana of the sense organs shifting so radically that you see the world as heaven.

PHYAG YOD TE Then he says there are four possibilities here. You ready? This is not in the text.

Don't look up there. It's hopeless. SDO NI SDOG PA MA YIN PAS BLO BA'I GSUNG DANG PHAR ZHAG BA'I LUS BA'I DANG When you have a state of mind which is not a state of mind in which you are perceiving emptiness.

When you have a state of mind which is not a state of mind in which you are perceiving emptiness, but the object at which you are looking, which would be the person sitting next to you. PHAR ZHAG As a PHAR, ZHAG means to appear. As a what?

As an angel. They look like an angel to you. PHAR ZHAG means they strike you as being an angel.

PHAR ZHAG But that state of mind is not perceiving emptiness at that time. It's not an emptiness perceiving state of mind. Possibility number one.

That's a kind of Luen. That's a kind of Luen. Number two.

ZHUS BDE STONG NYID RTOG PA MA YIN PAS STONG NYID RTOG PA'I BLO BA'I GSUNG DANG PHAR ZHAG BA'I LUS BA'I The way in which an angel is appearing to a state of mind which is familiar with the idea of emptiness, but whose familiarity with the idea of emptiness is not coming from ZHUS BDE. Say ZHUS BDE. ZHUS BDE PHYI BO NAS SDUG PA LAS PAR NA RGA' BA SDUG PA NAS NYID PAR LAS PAR NA CHOG KA NYID RTOG PA NAS DE BA LAS PAR NA KHYAD KA DE BO NAS NOGS PA'I TSE LAS PAR NA THANG GIS KYIS YESHES SKYES PA'I DE BA DANG STONG MA NYID YIN PAS PA'I SDIN GYIS MDZIN NA NYON PAR ZHUGS SO Meaning the meltdown of prana in the central channel due to inner fire.

Or good yoga. Movement of prana down the central channel through yogic practices. A state of mind which is very familiar with emptiness, but that familiarity has not been triggered by the movement of prana in the body.

There's that, the second possibility. And it's starting to see people as angels. But not because they did yoga.

Like they did something else. Like they ate really good brownies or something. Okay?

That's the second possibility. What was the first one? Yeah, the state of mind or any awareness of emptiness.

They're just a regular person. It happens, right? I remember the night my mother died.

They told me your mother died. I was sitting in a room and the wind hit the tree outside and I swore it was my mother singing. The sound of the tree moving.

And that's a lu-wen. That's an experience of lu-wen. Triggered by intense grief.

You see, other things can trigger these moments in your life where someone strikes you as a special being for an hour or for ten minutes or on a subway for one minute. There are heavy events in your life that don't relate to yoga or other practices. It just happens because of something special in your life.

Number three. LUNG DUNG MA GZHUGS NAS TIM ZUNG BYAS PA LAS BYUNG BA MA YIN PA GZHUGS DE TZAM GYIS STO NI RTOGS PA'I GSUNGS NAMS You start to see other people as being potential angels because of the meltdown of prana, but not a complete meltdown. It's an awareness of emptiness, but it's not a complete meltdown, which we call GZHUGS NAS TIM.

Prana has entered, stayed, and melted within the central channel. It's not a complete meltdown. It's a partial meltdown.

You can have a partial meltdown of prana in an orgasm, in a sexual orgasm. Is it a spiritual method? It's not very stable and not very preferable.

It only lasts for a minute or two minutes, and then after that your central channel closes up for a week. But if you want to know what it might feel like, it's that. So you have some opening of the channel, and you have some glimpse of another person that's special, but it's not sustainable.

It's just a temporary thing. The first time I met the Dalai Lama personally, I was with my mom who was dying of cancer. So we sat down with him.

She's got a couple weeks to live. My lama got me in to see him because he thought if she died it would be good that she met the Dalai Lama in this world. So we're sitting there, we sit down.

I try to make a prostration. He objects. He pushes me up on the couch.

Then he looks at me and he says, So, have you ever taken drugs? I'm sitting there with my mom. So do I lie to the Dalai Lama or do I upset my mom?

So I said, Yeah, I have. And she's like, And then he said, What's it like? He was really curious.

And I haven't taken heavy drugs, but I did like mescaline twice. Maybe once, not far from here. But he was very curious about it.

So you can trigger things with other... You can have short, special experiences that are brought on by other means, but they are not sustainable. And that was his big deal.

He spent half an hour explaining to me how I could make it sustainable if I learned to meditate. And then he concluded by saying it was cheaper. And I think, frankly, that in the long run, the use of marijuana and drugs, it begins to impede the movement of prana.

At the beginning it seems like it's helping, but in the end it slows it down somehow. It's not a good thing. In the end it hurts you.

Anyway, he told me that. And that was many, many years ago. That was 37 years ago or something.

Anyway. And I didn't use anything after that. Anyway.

DONG NI RTOG PA'I SEMS BSGOM PAR GSUNGS So you have a slight opening, but not triggered by total opening. What do you guess number four is? Yeah, total opening.

Total meltdown, total opening, total movement of prana. And you start to see people around you as... You are into an emptiness perception or an appreciation of emptiness and you start to see people around you as deities.

Why would seeing people around you as deities be connected to seeing emptiness? Yeah, the way you see anyone, anytime, is coming from you. They are like a white projector screen.

They are not deities and they are not not deities. At the same time, every person you ever met was both a deity and not a deity, depending on your scene. So the emptiness means they could have been either one.

It just depends on you. If you are kind to other people and serve other people in a very rough section of Phoenix, you will plant seeds to see those blank people as divine. And if you choose to sit in Scottsdale and be comfortable, you might not.

And both will be real. They will really be not special and they will really be special, depending on you, because they are empty. Now, what do you think he concludes about these four as to his original question of whether Luen, which means seeing people as deities because you have Prana moving through your sense channels.

Is that a Khenan practice or a Dzogchen practice? Which one of these... He says both, but he concludes that some of these four are Khenan and some of these four are Dzogchen.

Which are which? Yeah, the first three are Khenan and the fourth one is Dzogchen. Because the fourth one is taking place because of what you learned from those angels, which was how to really move Prana through your body.

Okay, cool? So I'm not going to say more about it because really it's a secret subject. But it seems very auspicious for Glendale, for the first night at Glendale on Shabbat, on this holiday, and with our new president.

God bless him, whoever he may be. All right, we'll go for another... We'll go for about five or ten more minutes, okay?

Because it's very beautiful what comes next. DPER NA BYAMS BUN GCIG DPER NA means, for example, BYAMS. There's a word BYAMS. It's a nice word to know. That's BYAMS BYAMS. Nowadays in the monastery, BYAMS BYAMS means to take a little stroll around the monastery. Older monks do it as exercise and they gossip the whole way. They're supposed to be reciting prayers but they gossip about other monks. BYAMS means, do you know BYAMS?

Sacred dance, monk dance, sacred dance. BYAMS BYAMS BUN means LOP BUN, the master, dancing master. BYAMS BUN means the guy who teaches you dance.

We learned BYAMS, I think Lama Ora was there in Mongolia. We studied with the last BYAMS BUN of Mongolia. He was in a wheelchair.

He was like 80 something. He died shortly after that but we learned some BYAMS from him. Anyway, BYAMS BUN.

BYAMS BUN GCIG One BYAMS BUN, a single dance master. SHA NA means the black hat worn by some characters in Tibetan historical place. They have black hats.

GCIG BYAS DGOS NAS BYAS here means costume. He wears the costume of the black-hatted wizard in the play. The play is called NAM LTAR which means religious operas and they are just as screechy as Western operas.

The players scream their parts for like six hours. Anyway, GCIG BYAS DGOS NAS BYAS DGOS NAS Then he goes backstage. Sorry.

GCIG DGOS here means he comes out on stage and everybody says, SHA NA has appeared. The black-capped wizard has appeared. Oh look, there is Merlin.

Oh look, there is Merlin. Merlin has come. SER YANG SER everybody says, look Merlin is here.

YANG BYAMS BUN GOR RANG YIN But it's not Merlin, is it? It was Joe Schmoe, the dance master. But they don't say, look, they don't say, look, Joe Schmoe has appeared.

Like the Snow White lady, I don't know what the actress's name was, but I knew when she came on to the film, in my heart, I said, oh, Snow White is here. I didn't say Mary Smith is here. You see what I mean?

You relate to them as what they appear. The part they are playing. Dog.

Sadie? Look, there is Sadie. BYAMS BUN GOR RANG YIN YAR LOGS NAS Then he goes backstage.

CHU RGYAL GYI BAR CHE He puts on, they do these mask dances. They wear a mask. He puts on the, CHU RGYAL means the Dharma King.

There is always a Dharma King in Tibetan opera. Then he puts on the mask of the Dharma King. LTA BU BRTAN NAS PHYIR BSTOD MA He comes back on stage.

SPAR NA That should be SPAR NA, it's misspelled. CHU RGYAL RE Then you say what? Look, here comes the Dharma King.

You don't say, here comes Joe Schmoe dressed as the Dharma King. You say Snow White is there. Look, Snow White came.

Now Robin Hood is there. It could be the same actor. Very, very young.

BDUN DU BDUN DU means but in reality, it's just the same champen. It's the same dancing master playing different roles. DE BZHIN DU Just so.

CHE MIN DAG PAR RE RGYUN PA NA MING MIN DAG PAR RE RDOG KYANG They may be wearing different costumes. They may be calling themselves by different names. But BDUN DU, it's all just the dance master.

They're all just the one dance master. KHU RANG YIN PA LTAR Just so. RGYAL BA MDO RJE BYANG GCIG NI The one Vajradhara, the one Buddha who teaches the secret teachings in the George Clooney, in GQ dress.

ZHAG GI THUB PA He dances as Shakyamuni. THUB BYED TSUN LO SANG DRAG PA He dances at Je Tsongkapa. RANG GI LAMA He dances as your personal teacher.

NAM PAR Even your fourth grade, it was fifth grade, right? Even your fifth grade personal teacher. RANG GI NAM PAR BSTAN PA YIN PAS NAM PAR MIN BYA BA TZAM LAS Yeah, they look like different people, but MDO RJE, come on, they're the same person.

It's the same person. Has been dancing through your life in different forms. In different forms.

I'll conclude with the next sentence. When you, before you meditate on any particular subject, in our tradition, you are encouraged to bring to mind your own heart teacher. Why?

Just bringing their image to mind is enough to collect extraordinary good karma. Then you start your meditation. Before you have a chance to get angry at anybody.

While your mind has all that good karma, then you start your meditation. Because then you'll have a fantastic meditation. Just bring your heart teacher to mind for a few moments.

Then go into your meditation session. The good karma of looking on them will make for a great meditation. Especially if you recall that they have been dancing through your life in different forms your whole life.

Your mother, your father, your brother, your sister, your grade school teachers, the kid who pulled your hair. Your boss at work, your partner. Like that.

The next president. They've been playing your whole life. They've been running backstage and changing the clothes and the name and the face and they come out and pretend there's someone new in your life.

But it's not. It's all the same. It's been the same person all along.

Your heart teacher. It's always been your heart teacher. That's a fantastic way to spend tonight.

It's a tradition in Tibet that after a teaching you give away the karma to a higher goal. I suggest we give it away that the next president should be very successful, healthy, sane, sensitive, peaceful, good leader for the whole world. Are you ready?

Are you ready? Will you do it? Okay.

Let's take a session.

[Speaker 2]
Okay.