Занятие 7, часть 2

[Speaker 1]
Okay, we'll start again. So Chakye, his right hand is in the teaching gesture. His left hand is in the meditation gesture.

And in the left hand is a LHUNG ZAD, filled with a MRTHA. NAM PA means, is the honorific for holding, like Zimba. NAM PA is the high honorific for holding.

Okay, BTEB RDZUGS KYIS, BTEB RDZUGS means this hand is also the first finger and the thumb. BTEB RDZUGS are holding UD PA LA. UD PA is a kind of lotus, like a blue lotus.

UD PA And YUD PA means the stem of a blue lotus. ZIMBA means holding. BDAG PA means the petals.

NYEN is the honorific for nose. MIG MED NA BA MED NA MED Normally it's NA BA, but the high honorific for nose is NYEN. You don't say Jetsun Kapa's NA BA.

You say Jetsun Kapa's NYEN. So if you really get into Tibetan, there's two, colloquial is very difficult. But the high colloquial is even more difficult.

And then there's an epistolary colloquial for letter writing, which no Tibetan knows anymore. Okay, NYEN, KYIS THEG DU So THEG DU means on the level of his nose is the flower. So it's supposed to be...

That's a really... That's not a very great... The artist was not very skilled at all.

Okay, LAM MIN YIN We're not allowed to say it's a lousy image of Jetsun Kapa. We're supposed to say the artist was not so skilled. I agree.

Anyway, DKA' BYE BA'I THEG DU, DKA' BYE BA'I YAS KYI RTEN DU YAS KYI RTEN DU means on top of the... On the right side is SHES RAB GYI REL CI It's supposed to be a sword. And the sword, SEMS MO means the tip of the sword.

CHUNG SRE'I BAR BA means there's a little bit of flame coming out of the tip of the sword. CHUNG SRE'I BAR BA DANG YONG GI GTENG DU On the left, higher up on the left, is RGYAS STONG YIN LEGS SPAM RGYAS STONG means the presentation of the perfection of wisdom in 8,000. It's not quite verses because it's not in poetry, but you can say lines, but it's in Sanskrit lines, so the Tibetan doesn't exactly follow it, but you can say 8,000 lines.

RGYAS STONG BA LEGS SPAM means a book of scripture in the traditional form map. RANG DRAG PA RANG DRAG PA means it is singing itself. The book is singing itself.

Got it? RANG DRAG PA MIG SEL RANG KHANG LA THOSAM GONG GSUM GYI RGYUD PA'I SON NAM DE DE LEGS SPAM DU MOD MIG SEL is a very important word in Tibetan. Huh?

No, MIG SEL means an exception. So like if everyone is supposed to clean pots today in the monastery kitchen, you will normally go to the head cook and request a MIG SEL. You're talking pots that you can climb into and three people can climb into and wash for two hours.

Okay? Like to feed 3,000 monks tea or something. So MIG SEL is very important word in the monastery.

MIG SEL means I would like to be excused. It means an exception. Rinpoche had a famous exception.

He was accepted from everything. No, he proved himself to be so unusual that he got like a blanket MIG SEL. And they said, okay, just go for it.

You're weird. Just go for it. So anyway, that's a MIG SEL.

So RANG KHANG LA You personally, THOD SANGS RGONG GSUM GYIS Whatever book you happen to be studying at the time, by either learning it or contemplating it or meditating upon it, you can MU at the end. MU means you can imagine that rather than the 8,000 lines, so if you're studying the diamond cutter, you can imagine that Je Tsongkapa has the diamond cutter next to him. Or if you're studying the gift of liberation thrust into your hands, poorly translated as liberation in the palm of your hands, you can imagine that book is the one that he's holding or the one next to him.

There's the book up on the right. And there's the sword up on our left. Those of you who are going to be translators, be careful when they say left or right.

They mean from the image's own point of view. So the sword is on the right. Be careful.

When you translate, you can get really confused. But sometimes they reverse it. Okay.

Do you understand what I'm saying? All right. GOR GUM GYI DANG LDANG LDAN PA'I PHYIR DGOS NAMS SUM SU BA GOR GUM is saffron.

It's the Tibetan word for saffron. DANG here means the shade or hue of color. In colloquial, DANG means the complexion, the ruddiness of the complexion.

And in Tibetan medicine, it's very important. The relative health of a person is judged greatly from the DANG, the relative amount of glow of their face. So anyway, DANG LDANG LDAN PA'I PHYIR DGOS He wears the three traditional robes of a Buddhist monk.

These are... He's going to mention it here. DGOS NAMS SUM SU BA DE YANG GOR GUM LA TSOS ZER PO DANG MAR ZER DANG MAR PO GSUM DU YOD PA'I DANG CHEN GYIS RIM BZHIN RNAMS SBYAR LAM MA'I PHUNG DGOS So he says here, there are three grades of saffron.

One is TSOS ZER PO. TSOS here means color. ZER PO means more golden.

Golden in Tibet means this color, not the metallic gold color. We have in English, we say gold for sort of a bronze color. Gold paint is sort of a bronze color.

But in Tibet, when you say gold, it means this color. So be careful when you're translating that. TSOS ZER PO means a golden color.

MAR ZER means a reddish gold color. In the jewelry business, it's 24 karat gold, right? Or 18 karat or 12 karat.

18 is a lot. 12 is pretty normal nowadays. But that means out of 24.

So 18 karat is three quarters gold. Then you can add other alloys to make it more reddish. So you add like copper and it becomes more reddish.

So you got to think of reddish gold. So one grade of saffron is pure gold. One is a reddish gold and one is marble.

One is just outright red. Why are we talking about that? That relates to the three robes that he's wearing.

The LA DGOS, which means the, sorry, RNAMS SBYAR is the outer robe that monks wear. LA DGOS is the next robe down. And then DANG DGOS is the skirt.

So we have two formal robes that we're supposed to wear. The outer one with patches on it is called, here it's called RNAMS SBYAR. RNAMS SBYAR means patched together.

And then LA DGOS means the under robe that is granted to novice monks. And then the DANG DGOS means the skirt. So the skirt is red in color, like red saffron.

The under outer robe cloak is, by the way, I'm not talking about this thing. This doesn't even count. This is called a sand and it's more or less a portable sleeping bag in ancient times.

Very useful. If you get stuck in a train station in India, you just pull out your sand and you cover yourself and you go to bed. And that's what its function was.

Okay. So anyway, those are the three robes that he has on. PEN CHA means...

That's pretty good. Can you go back to Je Tsongkhapa? The PEN CHA, this is called a pundit's hat.

CHA means hat. The V, VASOR is silent, those of you who care. It's not JAVAR or something like that.

It's just CHA. And that's an orthographical mark, meaning it's just different spelling. It changes the spelling.

It changes the meaning. So this CHA means a hat. So that particular hat is supposed to be a sign of a great saint or a great, a wise person.

CHA SER GI RDOG CAN TSE MO NO The point should be sharp. The point of the hat should be sharp. And that represents the intellectual powers of the person wearing it are sharp.

SHING MTHO BA MTHO BA means it's very hard. LA U LA GSOL BA means... This GSOL BA, you know GSOL BA'I MDAB means what?

GSOL BA'I MDAB means to make a supplication. But as a high honorific verb, GSOL BA means to wear. You should know that or else you'll get confused.

Okay, GSOL BA. It can also mean to eat or drink. It's a high word.

GSOL BA DE DAG GIS GSON DON MANG DU YOD KYANG There are lots of meanings to all these things that he's wearing. The robes, the hat, the book, the bow, the amrita, the sword. Many, many important points of symbolism going on here.

KYANG Good. DAG LA means in the present situation, meaning DAG LA means in our talk today. DAG LA, right now, here and now.

DAG LA SHU MA KHOM KHOM is a very difficult word that means to have time to do something. To have time to do something. What's the honorific of that?

KHOM GYI MIN GDU means I don't have time to do it today. KHOM GYI MIN GDU You go to your Lama and you say, KHOM GYI MIN GDU BAS You have time to help me with something? They say, no, KHOM GYI MIN GDU.

Okay, I don't have time. You don't say, SNGA LA GDU MED That would be like saying, I don't have a clock. You see what I mean?

They don't say, I don't have time. They say, there's a verb that means I don't have time. So foreigners always come up and say, I don't have a clock.

So anyway, KHOM MED, SNGA LA KHOM MED What's the honorific in scripture for that word KHOM? It's JOK. JOK, say JOK.

MI JOK MED What's that? Yeah, it's a high state of meditation which you have to reach. It's the platform from which you can see emptiness directly.

And its name is MI JOK MED and when they explain it, they say MI KHOM MED. MI JOK MED means MI KHOM MED, without no time, meaning there's lots of time. Okay, all right, MI JOK MED.

If you want to know all the symbolism, he says, I don't have time to talk about it today. You can go read the CHIS. This means the written records of teachings on DA LHA, an abbreviation for GANG DE'I LHA RGYAL MA GANG DE'I LHA RGYAL MA The most common pair of our lineage.

The thousand angels of the heaven of bliss. And LAMA CHUG PA You can go read the commentaries on those. If you want to know what the hat means and why it's gold and why the sword is there and what the flower means, you can go read commentaries on those practices.

You can read it there. CHUNG BA THAR YIN We'll do a little bit more, okay? 10 more minutes, okay?

We were supposed to stop like 15 minutes ago, but you ate too many cookies. DE'I THUG BAR THUG PA'I DBANG PO You can't see it here, but in Je Tsongkapa's heart, inside the chest, is Lord Buddha. THUG PA'I DBANG PO And inside of that Buddha's heart is GYAL BA DORJE CHENG the Vajradhara, the silken angel, silken jewel-covered angel who teaches the secret teachings.

So inside of Je Tsongkapa's heart, you've got the person who teaches the open teachings. And inside their heart is the, like, what do you call those Russian eggs? Fabergé egg?

Eggs within eggs. Yeah, so inside the Lama, the Buddha who teaches the open teachings, is the Lama who teaches the tantric teachings. DE'I THUG BAR And inside the tantric Lama's heart is THING NGAN ZIN SEMS PA which means the being of concentration, which is a simple HUNG letter.

It's a syllable. It's a Sanskrit syllable, HUNG, which is LUM PO, blue color. SEMS PA means that's how you should visualize it.

That's called SEMS PA TSUM TSEG and we covered it last year or something, recently. And it was a long story. Three Lamas within each other's hearts.

DE DAG KYANG RANG RES NUS BYAS LTAR GCIG NANG DU GCIG GCIG PA LTA BU MA YIN PAR SNGA MA CI LTAR DGE SLONG GI SNGA MA CAN DI LTAR NANG YANG NANG DAL NA DGE BA ZHAG GI THEG PA YIN ZHIG STON PA'I PHYIR THUG PA PHYIR BA Yikes. DE DAG KYANG RANG RES NUS BYAS LTAR GCIG NANG DU GCIG GCIG PA LTA BU MA YIN PAR He says you shouldn't think of it... I have a set of mixing bowls at home, ceramic mixing bowls.

There's like five white mixing bowls and they fit inside each other and I broke one and it was a real hassle. But anyway, he says don't think of it like that. That's wrong.

So the Russian egg thing is wrong. Why? LAMA CI LTAR DGE SLONG GI SNGA MA CAN DI LTAR NANG YANG The point of doing it this way is not just to fit Lamas inside of Lamas.

The point is that our own teacher on the outside may appear as a traditional Buddhist monk. DGE SLONG GI SNGA MA CAN NANG YANG They might appear that way, but inside NANG LTAR They look like a normal teacher on the outside, but inside NANG LTAR DGE BA ZHAG GI THEG PA YIN They are the Buddha himself. STON PA'I PHYIR In order to indicate that, THUG BAR THUB BAR NGOS That's why we put a Buddha inside the heart of Jatsangkhapa.

To indicate that your own teacher is a Buddha on the inside. ZANG BA LTAR NA Say CI NANG ZANG BA GSUM This is a very common distinction made in scripture and he has hidden it here. If you go back through the paragraph, you'll see the word CI.

It says NAMA CI LTAR Then it says NANG LTAR And then it says ZANG BA LTAR So if you look through the sentence we just did, there's a CI LTAR Then there's a PHYI LTAR Then there's a NANG LTAR And then there's a ZANG BA LTAR This is a common distinction made in scripture. The outer form, the inner form, and the secret form. Who they are on the outside, who they are on the inside, and who they are in secret are three levels of a person's personality.

On the outside, they're appearing as your teacher. On the inside, they are Lord Buddha. But in secret, they are Gyalwa Dorje Chan, the Buddha in his tantric form.

GNYIS This GNYIS means none other than. Only. Like STONG PA GNYIS YIN ZHES BSTON PA'I PHYIR In order to indicate this fact, we put Vajradhara way inside.

LAM MA SEMS PA We'll try to do one more paragraph, okay? I'll torture you. LAM MA SEMS PA GSUM TSEG ZHES PA DE'I GSUM YIN DRO SEMS ZHES GANG YANG DAM PO NYID DAM GCIG SEMS PA DANG GYAL BA DORJE CHENG YIN ZHES SEMS PA DANG THUGS DGE'I HUNG YIN LA THING NGAN SEMS PA CHAGS LAM MA SEMS PA GSUM TSEG ZHES PA DE'I GSUM YIN DRO SEMS ZHES GANG YANG LAM MA SEMS PA GSUM TSEG means my Lama in three beings, right?

On the outside, a human. On the inside, a Buddha. In secret, an angel.

GSUM TSEG ZHES PA DE'I GSUM YIN DRO SEMS ZHES ZHES GANG YANG It would seem to be that expression. There's an expression in Tibetan called SEMS PA GSUM TSEG SEMS PA GSUM TSEG means the three beings stacked one in the other. The three beings stacked one inside the other.

It would seem to be that they relate to these three. But then he says, but, DANG PO NYID DAM TSIG SEMS PA DANG The first two are what we call DAM TSIG SEMS PA DAM TSIG SEMS PA means the outer form that you visualize a deity or an angel in. They're called DAM TSIG SEMS PA.

Pledged being. In Tantra, it's called pledged being. And then, RGYAL BA DOR GYUR CANG YOD SHES SEMS PA YOD SHES SEMS PA means the inner essence of a pledged being.

So in Tantra, it's very common during visualizations, you visualize everybody. And then another set of them comes and sinks in. BYA HUNG BA HO DAM TSIG PA DANG NYIS SU MED PAR GYUR In our text, in our own tantric practice, you visualize that the spirit forms of these lamas sink into the lamas bodily forms, which are called pledged beings and wisdom beings.

DAM TSIG DOR GYUR CANG YOD SHES SEMS PA DANG THUG SKA'I HUNG YIN LA STING NGE BRDZIN SEMS PA BYA RGYUR That's the real three sempas talking about here. It's not those three people. The first two are DAM TSIG SEMS PA, pledged beings.

The third one is a wisdom being. And the final one is a STING NGE BRDZIN SEMS PA, a concentration being. That's what the common Tibetan expression three beings piled together refers to.

STING NGE BRDZIN SEMS PA BYA RGYUR SEMS PA GSUM TSE BSGOM PA DE LA SNGAGS KYI SABS SKYES KHYAD PAR CHEN YOD KYANG This is nice. SEMS PA GSUM TSE BSGOM PA Meditating on these three beings like Russian balls. SNGAGS It relates to SNGAGS.

Tantra, secret teachings. SABS MED KHYAD PAR CHEN means very important, crucial points are there. SABS means profound.

MED means crucial. KHYAD PAR CHEN YOD KYANG But DIR means here in a public teaching, GZHU MI PO GZHU means to describe it to you. PO is an interesting word here.

PO means to have the courage to do something. So it means, I don't have the guts to say it in public. I don't have the foolhardy courage to speak about these things in a public teaching.

So it's a very interesting word that he's chosen. I'm not so foolhardily brave as to tell you the real meaning of this thing in a public teaching. GZHU MI PO So PO.

By the way, if you're reading a Tibetan newspaper and you come across PO, it's probably the one in the wetken. In the wetken. I remember reading a newspaper one day.

Why was I reading a newspaper? Because Rinpoche liked the other student more and they would talk Tibetan all day and he would refuse to talk Tibetan to me and he made me speak English to him so he could learn English. So I boycotted all the conversations and I bought the Tibetan newspapers and I read them while they were talking.

Like at breakfast and stuff. Then I got to this one thing. I was like, Rinpoche, I got to ask you a question.

He says, don't ask me a question. I'm like, what's the PO in the wetken mean? He said, it's the Pope in the Vatican.

I'm like, okay. Okay. DE LTA BU LAM MA ZHAG DOR BYED GYI RKYED SPRUNG GI ZHUGS PA'I PHUNG SO DE GZHAN SNGA SOGS SU BSGOMS PA DE'I SANG BA THUGS PA'I LUS GYIL TZA RGYUD DU RTO TZAM GSUNGS PA ZHES KYI DOR BYED CHEN BAR BSKYED PAR BRAL BA'I MA NGA'I You visualize this teacher, this Lama, their feet, their legs are in DOR BYED GYI RKYED SPRUNG.

Say DOR BYED. Then I promise I'll stop by night, okay? DOR BYED means what?

Diamond. What does GYIL SPRUNG? Okay.

Yeah, GYIL SPRUNG means a crossing of the legs. So there's a half lotus. But in Tibetan and in Buddhism, we don't call it lotus.

We call it Vajra posture. So DOR BYED GYI RKYED SPRUNG means... And then lotus posture is a much different thing.

And it relates to union. It's how the lady wraps her legs.

[Speaker 2]
Like that.

[Speaker 1]
GYIL SPRUNG ZHI ZHUGS PA'I PHUNG SOGS The parts of your Lama, whoever is your heart Lama, I'm your scripture Lama, whoever is your heart Lama, are DE SHES SNGAGS. DE SHES SNGAGS means the five great Buddhas of the universe. So there are traditionally five parts to a person, right?

The five heaps, which are? SUG. Your physical form.

SOR BA. Your capacity of feeling. DU SHES.

Your capacity to discriminate between things. DU BYED. Let's skip DU BYED.

NAM SHES. Your awareness. And then all the other stuff about you is the fourth one.

The fourth one is called all the other stuff. For example, what? Michael.

Michael belongs to the fourth one. Michael is not physical or mental. Michael is an idea.

Michael is a concept. It's in the mind, but it's not mental. It's not made of the mind.

It's a concept within the mind. So all that kind of stuff is thrown into number four. Your personality.

Who you are. Your persona. Anyway, the point is that your Lama's little toe, right?

Baby toe, is a Buddha. And their third toe is a Buddha. And their second toe is a different Buddha.

And their big toe is a different Buddha. And there's beautiful long explanations. His left eyebrow is this Buddha.

His right eyebrow is this Buddha. And it's very beautiful. It goes through all the parts of the body.

And then it ends up your Lama, even your Lama's physical form is all these Buddhas collaborating. I'll be the left eyebrow. Okay.

I'll be the right eyebrow. Okay. All right, like that.

So SHES RGYUD. Where does that come from in this world? It comes from a teaching called Sangwa Dupa.

Guhyasamaja. Which is one of the many tantric classes of the secret teachings. There are...

Nyingbo cataloged them recently on a flight to Singapore. Twelve hours. It took a couple flights, right?

But there were a couple hundred tantras taught in Tibet that reached Tibet from India. Many got lost when the Mughals attacked India and were forever lost. But the ones that came to Tibet are, what did you say, like 150 or something?

Something like that. He cataloged them. It was a lot of fun for the computer project, for the refugee project.

Anyway, one of them is called Guhyasamaja. Inside of that they have a thing called Lukyil. What's Lukyil?

It's called a body mandala. This is where you envision a whole enlightened world within your chest. Like if somebody scraped the skin, suddenly then they looked inside, there'd be all these guys in there, all these angels flying around and talking to each other and having dinner.

Like if you got scraped with a fingernail, then you could peek inside the person's body and there's no blood, there's no flesh, it's just blue light and there's all these angels running around inside their body. That's called Lukyil. TSAR RGYUD DU MDOL TZAM GSUNGS SLO means in the root tantra, there is a brief presentation, just a brief presentation.

This MDOL means brief. It doesn't mean sutra. GZHAN GYUD means an explanatory tantra.

So the Buddha taught tantra and then later he taught, he gave teachings to explain the tantra that he taught. So both of them are considered the kangyur, they're in the word of the Buddha, even though they're a commentary. The second one is a commentary, but it's Lord Buddha commenting on Lord Buddha.

So even though it's a commentary, we put it in the kangyur because it was spoken by an enlightened being, an overtly enlightened being. GZHAN GYUD DOR BYED CHEN BA DOR BYED CHEN BA means mala made of diamonds, which is another tantra. It's another tantric system.

And that derives from a commentary on the Guhyasamaja Tantra called DOR BYED CHEN BA. RATNAVALI, VAJRAVALI, VAJRAVALI. CHEN BA'I MEN NGAG YIN means these are all private advices that are commentaries on that tantra and its explanatory tantra.

YIN I went and looked it up, the root tantra, and I read it just for fun because I was curious. How did the five Buddhas... I did it at my mom's house actually.

You didn't know, but that's what I was doing over in the corner there. I was looking it up because I was really interested and then I read the tantra and it was very beautiful. It's really, really beautiful.

So, it's kind of interesting. Let me see.

[Speaker 2]
That's a long story.

[Speaker 1]
But it's a beautiful scene. It's like this, before the creation of the universe, there's a Buddha sitting there and then four Buddhas form around that Buddha and then that Buddha splits himself and goes into the other four. Then that becomes the five Buddha families.

It's like the creation of the five Buddha families before the universe started. It's very beautiful to imagine it, like these beings sitting in a place where there's no universe yet and five enlightened beings sitting, four around one, and then this one enters the others. Then that's the creation of the five Buddha families.

It's a beautiful... It's the opening sections of the Guhyasamaja root tantra and that's where this teaching all comes from. I'll teach you more about that.

He's going to explain how the five Buddhas are present in your Lama, in parts of your Lama. It gets a little complicated, but it's kind of... I think it's fun.

If your teacher, male or female, gets a haircut, for example, then I like to go pick up some of the hair and think, Vairochana is there, that's Vairochana, or like that. Then it becomes very... Their fingernails, after they clip them off or something, it's like, oh, wow.

There's a little piece of a primordial enlightened being from a zillion years ago. You're supposed to think like that. It's a very healthy thing to think about that.

We'll get into it when? Friday night. Tomorrow we have a day off.

I think it's wise to take a day off in these 10-day teachings. I think it's enjoyable for all of us and it's important for all of us, but I think if you get really exhausted, it's not good. I think it's important to rest also, to know when to rest.

We all want to learn more and we want to hear these beautiful things, but it's important to take a day off and go... I encourage you to get outside. I think part of why the Glendale thing was so beautiful is that we were outside under the stars and I think we should do more of that.

It'd be pleasant to do more teachings there, I think. So try to get outside. Try to be in nature.

Don't sit in a room somewhere with a computer all day. Get out and breathe the air and see. There's lots of beautiful places in Phoenix or outside of Phoenix.

So get a good rest. Don't be too busy. Just relax.

It's very difficult for us to relax. You feel like you don't deserve to relax, but if you relax, then everything is better after that. It's actually spiritual practice to relax properly and I think a lot of spiritual people have trouble relaxing properly.

So try to improve on that tomorrow. Okay? All right, then.

[Speaker 2]
Boni? Yoni? Boni?

Okay.

[Speaker 1]
Then one last thing. So my mother died, I don't know, when I was like 20 and my stepmother took over after that. So I was very lucky because I had two extraordinary mothers in my life.

So she helped me my whole life, supported me my whole life. If you get a chance, you should thank her because I couldn't do what I'm doing without her and we are best friends for my whole life. The day I got ordained, she flew to India on her own.

We got separated in Rome. Something happened. Her flight got canceled and I had to go with Rinpoche and we were supposed to hook up in Rome.

I think it was 1983. And she flew. So she just said, what the heck, I'm going anyway.

And she got a flight somehow to India and we didn't know she had caught another flight. We thought she went home. So then she, in the middle of the night, she's like driving out to Kushinagar in a broken old car and she slept on the table in a tea shop in Kushinagar.

And then the next day, walked through the fields, found the monastery and just made it in time for the ordination. And then many, many years later came again for the Geshe ceremony. And so it's because of her that I'm able to teach and be here.

Okay, have a nice day, all.